Sharmaarke; Ibn Qayim's الجواب الكاÙÙ‰ لمن سال عن الدواء الشاÙÙ‰ is what I meant when I said Healing of every Ailment (I was in hurry, and that was bad translation). It's one of my favorite books--- I read it many times, saaxiib. Thanks for recommending it though.

^^Iran is no match with mighty US when it comes to its sheer military arsenal and logistical reach. The strategy for Iran should not be to compete for reaching the goalpost first, but rather it should be to dismantle the goalpost it self, trample the stadium in which the match is supposed to be held, and mess and roughen the field: ensure no more games are held. What say you, good Castro?

For me, abu al Hasan al Nadawi’s Islam and the world(ماذا خسر العالم بإنحطاط المسلمين ) and Sayyid Qutub’s Milestones (معالم ÙÙŠ الطريق) have no match when it comes contributing to the Islamic awakening. These two books articulated the historical precedent, the causes of the decay, and with a superb intellectual prose, stimulated and inspired the reform movement. The influence of these books on the ummah far surpassed than any other book. Both are translated widely, and readily available. Read them, I recommend, and you will forever be appreciative for the efforts of these two great scholars. Ibnu Qayyim’s Healing for every Ailment is great read.

^^ General LoZ, my childs play leaves a lot to be desired, saaxiib. I think JB will be back with a Swedish poem , and then, and only then, good Xiin would be in a big trouble, and i would rather save you for that looming day .

^^ Castrow, I thought you were the real qaldaan here. Of course I was wrong. But let me first tend to PI’s questions. Saaxiib, these are difficult verses to understand, but this is what my literature mentor told me they mean. Lala Jadheeyaa = lala jaraystaa = worthy of playing a game of chess with. Jalbeebtaaye = keep amused with, have company with. Jisha iyo Raabka = two important elements that are essential for the viability of Aqal Soomaali. One would not posibilly want to take both unless of course he is, as Saahid says, a Jaguug; overly inconsiderate. Jillica = an attractive description of she-camel , Qaalmaha = young she-camels Laba Jidhaamood = two little pools fed by spring. One would not want to keep both for him self, and deprive the rest from it. Now, the apparent impression created by this poet would be, for the uninitiated, a talk about camels, or as IP said, about animals. Of course, the she-camel talk is a mere proverbial, and the real discussion is about women; a beautiful illustration of the art of oblique of sarbeeb communication. G'Nite all. ...to be cont.d.

^^Yac , yaa Khaalid. It should not surprise me that SOL’s most qualified stud has performed his lute songs so well that he has managed the gallery hum with him praising his imagined love. What does surprise me, though, is how the queen whose courtesy JB has labored to practice chose to treat us all with silence. Not that I expected good Bishaaro to respond in the affirmative, but a mere acknowledgment for JB’s effort is what, I thought, the gallery has been begging for. Tolow maxay qoonsatay gabadhaan awowga u ahaa . As for good Xiin and how JB’s love songs summon him to a virtual dual, as my good friend Castro suggested, well that I am afraid is not the case. Not because that I don’t care--of course I do--but it’s in Xiin strategy to remain a distant spectator as long JB claps with a one hand . Good lyrics but the music is yet to be composed. So lets wait and see, i would say. But let me play in to Castro’s hand, and admit that this thread, though lovely and exceedingly romantic, reminds me the story of Saahid, the wise elder, and Weerar, the lustful stud. Their poetic exchange started when Saahid, suspicious of Weerar’s repeated visits to his village, unleashed his famous verses on him, in effect telling him to shun from the habit of gallanting to all ladies at once. It’s not in the art of courting, nor is it practically achievable, Saahid reminded Weerar, to love in multiplicity. Love is not a ceaseless chattering point, he lectured. If you have a sense of commitment, and a true love to offer, however, I will seal the deal for you, he promised. If not, Saahid seemed to have warned to Weerar, back off. Saahid’s verses were delivered in a veiled speech, I must note, to keep the calm and the respect of his literary opponent, and to smooth its sharp edge, and avoid the spill of blood it could potentially draw. Here they are: • Weerarow ninkii kula jidh ah, baa lala jadheeyaa • Ninkii jaahu kuu qabanayo, yaa lala jalbeebtaaye • Jidba ma aha xoolaha inaad, wada jeclaataaye • Jisha iyo aan Raabkaba la baxo, waa jaguugnimo • Hasha jillica ah iyo qaalmahaad, wada jelleecayso • War mid ku joogso layskuma darsado, laba jidhaamoode From those sharp verses, Weerar learnt to control his lust, and took heed of Saahid’s advice. Not sure if JB would readily heed good Xiin’s advice. And the fact the queen is yet to speak renders the whole exercise useless. What say you good JB?

This is a powerful poem: chronicles of US atrocities. Thanks for sharing it.

^^^Once Muslims are reformed, the problem of borders will naturally go away. Healing divisions is the prerequisite for unity of the Ummah. Assuming the necessity of reform is not a point of moot, where do you think, good SOS, we should start? Do we go with Imam Albaani’s and Shahiid Quttub’s approach of bottom-up reform, or should we opt for the efficiency of Shahiid Cabdalla Cezaam’s assume-responsibility-and-lead-the-masses approach? In other words would it be more effective if political reforms come first before educational reforms take effect? Where’s Seeker? As we agreed that reforming Muslims should not equal taking them back in time, and hence decline, how do you prioritize, good sister, this looming reform? Could we go beyond personal level reform rhetoric, and attack the big issues of this age?

^^That was expected from Kenya. Good job.

The Right to Be Offended by by GARY YOUNGE In April 2003 Danish illustrator Christoffer Zieler submitted a series of unsolicited cartoons offering a lighthearted take on the resurrection of Christ to the Danish newspaper Jyllands-Posten. Zieler received an e-mail from the paper's Sunday editor, Jens Kaiser, saying: "I don't think Jyllands-Posten's readers will enjoy the drawings. As a matter of fact, I think they will provoke an outcry. Therefore I will not use them." Two years later the same paper published twelve cartoons of Muhammad, including one with him wearing a turban shaped like a bomb with a burning fuse. Predictably enough, it created an outcry. How we got from there to talk of "the Muslim threat" to the immutable European traditions of secularism and freedom of speech, while Scandinavian embassies burn in the Arab world, is illuminating. Four months after the cartoons were published, Jyllands-Posten's editor apologized. In the intervening time Muslims engaged in mostly peaceful protests. Several Arab and Muslim nations withdrew their ambassadors from Denmark while demonstrators picketed embassies. According to Denmark's consul in Dubai, a boycott of Danish products in the Gulf would cost the country $27 million in sales. All of this went largely unnoticed in the West, apart from critics who characterized the protests as evidence of a "clash of civilizations." In their attempt to limit free speech, went the argument, the demonstrators proved that Islam and Western democracy were incompatible. Even on its own terms this logic is disingenuous. The right to offend must come with at least one consequent right and one subsequent responsibility. People must have the right to be offended, and those bold enough to knowingly cause offense should be bold enough to weather the consequences, so long as the aggrieved respond within the law. Muslims were in effect being vilified twice--once through the original cartoons and then again for having the gall to protest them. Such logic recalls the words of the late South African black nationalist Steve Biko: "Not only are whites kicking us; they are telling us how to react to being kicked." Nonetheless, the "clash of civilizations" rhetoric framed the discussion for the almost inevitable violence to come. For as criticism mounted, other European newspapers decided to reprint the cartoons in solidarity with Jyllands-Posten. This was clearly inflammatory. Now the flames have reached all the way to the Middle East, where Danish and Norwegian embassies have been burned down. And the violence has been characterized as evidence that Muslims are plain uncivilized. There seems to be almost universal agreement that these cartoons are offensive. There should also be universal agreement that the paper has a right to publish them without fear of violent reprisal. When it comes to freedom of speech, the liberal/left should not sacrifice its values one inch to those who seek censorship on religious grounds. But the right to freedom of speech equates to neither an obligation to offend nor a duty to be insensitive. If our commitment to free speech is important, our belief in antiracism should be no less so. Neither the cartoons nor the violence has emerged from a vacuum. They are steeped in and have contributed to an increasingly recriminatory atmosphere shaped by, among other things, war, intolerance and historic injustices. According to the Danish Institute for Human Rights, racially motivated crimes doubled in Denmark between 2004 and '05. These cartoons only served to compound Muslims' sense of alienation and vulnerability. The Jerusalem Post has now published the cartoons. Iranian newspaper Hamshari is calling for illustrators to ridicule the Holocaust. The race to the gutter is on. The acts of violence, including death threats to Jyllands-Posten's editor, should be condemned. The fact remains, however, that the overwhelming swath of protests, particularly in Europe, where crass banners and suicide-bomber attire were the worst offenses, have so far been peaceful. But those who see this episode as freighted with weightier cultural meanings have another agenda. "This is a far bigger story than just the question of twelve cartoons in a small Danish newspaper," Flemming Rose, Jyllands-Posten's culture editor, told the New York Times. Too right, but it is not the story Rose thinks it is. Rose claims that "this is about the question of integration and how compatible is the religion of Islam with a modern secular society." In the mistaken belief that Europe is a monoethnic continent to which nonwhite people have just arrived, Rose is not alone in refracting every protest by a minority through a racial, ethnic or religious lens. In so doing he displays his ignorance of both modern secular society and the role of all religions within it. Without anything as explicit as a First Amendment, Europe's freedom of speech laws are far more piecemeal than those of the United States. Many were adopted as a result of the Holocaust--the most potent reminder of just how fragile and recent this liberal secular tradition truly is in Europe. Last year the French daily Le Monde was found guilty of "racist defamation" against Israel and the Jewish people. Madonna's book Sex was only unbanned in Ireland in 2004. Even as this debate rages, David Irving sits in jail in Austria charged with Holocaust denial over a speech he made seventeen years ago, Islamist cleric Abu Hamza has been convicted in London for incitement to murder and racial hatred and Louis Farrakhan remains banned from Britain because his arrival "would not be conducive to the public good." Even here in America school boards routinely ban the works of authors like Alice Walker and J.K. Rowling. Such actions should be opposed; but no one claims Protestant, Catholic or Jewish values are incompatible with democracy. Which brings us back to Zieler. We will never know what the response to his Christ cartoons would have been because they were never published. (The paper's announced plan to reprint some cartoons about Christ fails to mitigate its double standard.) That fact alone shows that the question has never been whether you draw a line under what is or isn't acceptable to publish, but where you draw it. There is nothing courageous about using your freedom of speech to ridicule the beliefs of one of the weakest sections of your society. But Rose and others like him clearly believe Muslims, by virtue of their religion, exist on the wrong side of the line. That exclusion finds its reflection in the Islamist rejection of all things Western. And so the secularists and antiracists in both the West and the Middle East find their space for maneuver limited, while dogma masquerades as principle, and Islamists and Islamophobes are confirmed in their own vile prejudices. The Nation

I second that. For those who leave in Canada this is an opporunity to register your disapproval with how the prophet is depicted by the racists in little Denmark. go and fire from all your four cyclinders, i say.

Originally posted by Say(y)id Qutb: Iranians can say what they want, as they are not muslims ! Rahimay, bal ilaah baan kugu dhaarshee, which Muslim schollar could agree with such a blanket statement of takfiir? Confuse not, my dear respected sister, judging theological positions, and establishing their wickedness with dolling out, in this case quite liberally, pseudo-religious verdicts dyed with citations from the works of Muslim scholars. While the first is a noble subject whose task I am--and I suspect most nomads here to be in my category as well-- not equal to, the latter is a case of compounded ignorance! Though one could ignore the shouts of the unlearned nomads, but the danger lay when such assertion get endorsements from those who are thought to have possessed a fortune of knowledge, of which group, mind you, you’re a revered member. Why would we even entertain to debate the validity of such statement is beyond me Wallaahi! A mere deletion of it would’ve sufficed, do you not agree, good sister? Or are we all fond of the helpless grope in the gloom of theology? The witness knows, good sister, what the absent does not. In the beginning of the Islamic awakening or al-Sahwah al-Islaamiyah similar pronouncements were made. The word of takfeer had been utilized to the full. Families had been disjoined. Marriages had been voided and cancelled. And in some parts of our region wars had been initiated to right the wrongs, as it were, of religious deviations. Ironically the religious references cited were valid, and the fatwas of Muslim scholars quoted were also authentic. What was missing then was the judicious consideration of those situations, against which those divine laws were applied. I can sadly report that carefulness is lacking from Sayid’s rushed ruling. It is always the hasty applications of the law that causes mischief in the land! And though Sayyid represents the opinion of a sole bawler from a distant camp, reactions from some nomads have, nevertheless, fallen a way short from the mark. To say that Iranian people are kufaar is a weighty blunder indeed. The standard-bearers of our faith had a tradition of restrain when it comes to this issue for they knew better. The ramification of taking particular people/individual (not theological positions and particular deeds, mind you) out of Islamic house is a solemn matter. I can give countless examples where it would appear that many had already departed from the fold of this religion the least of which is the lack of Shariica implementation in today’s Ummah. Secularism is a growing phenomenon in many Islamic nations. There are numerous political parties whose platform is to separate between the state and the mosque. And you would agree that such positions are a clear blasphemy, and would invalidate one’s faith. Yet you would not rush to deem those politicians, I reckon, non-Muslims without a proper consideration of their situations (ignorance, interpretations, etc.) for you know it is not easy matter. Where I am going with this is that although most Shiite sects had been deemed to be wrong, those fatwas may not apply the masses that hold such positions. Let’s not lower the par of the rulings of Muslim scholars for Google is no substitute for their good judgment. When the likes of Sayyid utter such childish thoughts let’s not endorse them, rather let’s (I would personally like that statement deleted) help the brother see the light. P.S: I neither think you’ve endorsed him nor believe that you hold radically different views than mine. I just like you, that’s why aan kuugu hal-qabsaday .

Salafi Da'wa, let's see what are the nullifiers of Islam that deem the 'Iranian people' Kufaar, as you seem to imply. Rahima, we seem to be saying the same thing but i will come IA and show you the danger of Sayyid's blanket takfiir. I expected from you to scoff it without qualification. this thread is getting very interesting, and intend to partake it IA.

^^You’ve seized the truth of this argument, good Castro, and, with a superb eloquence, stated your case. It’s difficult, however, to battle with sheer sophistry, and a dead horse, my good friend, might not be too dead for some to flog . ‘Give it his last rites’, and let it rest, I say.

Kashafa , are you endorsing bro Sayyid’s blanket takfir? Are you impressed with his selective quotes from the respected Muslim scholars? And a solid footing, you say? Comeback and say more good brother; take the ambiguities from your statement! It’s really simple; are the Iranians kufaar? That’s what good Sayyid would want us to believe.

Saaxiib, mine is a just position to take, and a dispassionate summation of the facts that are available to us, I say . Yours, though little baised, is not bad either . G'Nite all.

Katrine, the alleged victim also deserves her day in a court, and it goes without saying that we all feel her pain, and hope that justice is served on her behalf. Fortunately the alleged crime has happened (not in a lawless jungles of our dark continent, mind you) in a region that prides it self upholding the rule of law. For that she will at least get her case prosecuted and not forgotten. If indeed the old man has committed this crime as alleged, then let him pay the prize of probably spending the rest of his life in prison. If few clannish people showed up for his support I personally think that will have a little impact on this case, if any at all. When the bush comes to shove it is the evidence that matters and not if his clan supported him or not. But I certainly understand the point you, Castro and others are making. Clan runs deep in our blood. It striped our dignity from us, and made us scattered around the globe. Addressing it and its adverse effects on our society is fine with me, but it seems a blurring of sort when one uses it to strengthen an argument. I also understand that the issue of rape is taboo in our culture. Who ever has the courage to come out and bravely seek justice deserves our support, I concur. But it needs not be on the expense of the accused, I insist. That balance needs to be kept. Otherwise we risk causing more damage while trying to remedy one. I still believe the innocence of Sangub, and I whole heartedly support the right of the victim to bring a claim, and seek justice. Where would that but me good Castro, I ask ?

^^And why do you think that is, General D?

Originally posted by Castro: quote:Originally posted by xiinfaniin: So an alleged recorded telephone conversation, and equally alleged admission to a police officer is all we need to condemn Sangub? An "alleged admission" to a cop is called a confession, good Xiin. And what is so "alleged" about it, may I ask? Do you not think this is an authentic document? You can get the same thing at the county district court. May be officer Bernard Martinson who wrote it was clannist and is out to get Sangub? All I am saying is let the old man have a fair court hearing. I don’t think that’s too much to ask. As for the my hesitant to call his alleged admission an actual confession, well you know, good Castro, how the legal system of this country works and it may as well be the case that ‘confession’ may not even be admissible as an evidence in the court. It could also be the ground of his conviction of rape. We just don’t know. Let’s wait.

So an alleged recorded telephone conversation, and equally alleged admission to a police officer is all we need to condemn Sangub? If I counsel patience until this case sees its day in the court of law, I am with the rapist or clannish person who’s devoid of principle miyaa? I call that ibtilo. In short, the man is innocent till proven guilty, I say.

^^right on good sister. To arrive at the verdict of taking individuals, or in this case, an entire society, out of the Islamic fold is hardly permissible. One can judge particular deeds, and utterance as un-Islamic and potentially sacrilege, but to deliver such somber word with such an easiness with which our brother has done shows how lacking his basic understanding of Islam is. That, needles to say, goes against the sound tradition of the Muslim scholars whose words he desperately cited. With all fairness the man seems to have no sense of justice. If he had, he would’ve recognized that not all Shiite believe the same thing. There are degrees of variations of this Shiite theology that he speaks of. Even if he genuinely believes that all Shiites are non-Muslims, he could’ve at least derived some wisdom from the tradition of the Mustafa and how he dealt with a segment of the Muslim society who seemingly professed faith in his message but whose deeds were contrary to the dictates of that very faith. He could’ve remembered the words of son of Khitab, and the response he promptly got from the beloved prophet. But he chose not to. I can’t validate Shiite theology, but I can make a distinction between wrong theological positions and the masses that hold them. To say Faarax is kaafir because he permits adultery may not be permissible, as it requires knowing the thinking process, and the justifications by which Faarax used to arrive his decision. Of course no amount of justifications would permit Zina, but by knowing how one does what he/she does grants an opportunity to arrive at better judgment. On the other hand one can easily declare that the act of permitting adultery is kufri. Seeking help from dead people and their graves is kufri. But Jaamac may not be kaafir simply because he sought a help from a grave! That would definitely make large portion of Somali society non-Muslims! So it has been the tradition of Muslim scholars to distinguish between the two. This thread is not about the theological differences between Sunnah and Shiite schools. But granted that the case of Shiite is more complicated as it involves in a more fundamental theological difference. Yet one can’t, with sanity, call an entire society that professes Muslim faith non-Muslims. Though it’s pointless to establish the Muslimness (ad hoc word) of Iranian people simply because our brother disputed it, still I think it’s fitting to reference the al-Azhar fatwa about the Jacfari school (I heard it’s the majority school in Iran), in which that institution attests and confirms it. I don’t have the link, but I am sure it does exist anyone who can furnish us with it, please do. As for Sayyid, I advice you to repent.

This is good read. Thanks Baashi for sharing it. It is a story of double standards indeed. But interestingly enough the man who refused to even meet with his own Danish Muslims is repeatedly apologizing, as NPR reported this morning, to the Muslim world. But this time his apologies are too late, and of course to no avail. He appealed to European allies to help open dialogue with the Muslim world. His people, NPR reported, are holding peace rallies after they felt the burden of boycotts. I was surprised that the American media handled this with extra caution, and did not run reprints of these cartoons.

Whatever comes out of the heart is effective It has no wings but has the power of flight It has holy origins, it aims at elegance It rises from dust, but has access to the celestial world My love was seditious, rebellious and clever My fearless wailing rent through the sky On hearing it the sun said, “Somewhere there is somebody!†The planets said, “At the ‘Arsh-i-Barân there is somebody!†The moon was saying, “No, it is some inhabitant of the earth!†The milky way was saying, “Somebody is concealed just hereâ€! If someone understood my Remonstrance Riîw«n did He understood me as the Man turned out of the Paradise ! Even angels exclaimed in surprise “What could this voice be! Unknown even to the ‘Arsh’s keepers what the secret could be! Is the mankind’s reach really even to the ‘Arsh? Has this pinch of dust also learned flight? How ignorant of good manners the earth’s denizens are! How bold and insolent these denizens of the low are! Is he so insolent that even angry with God he is? Is he the same Man who once worshipped by angels was ? He is the knower of Kamm, and of the enigmas of Kaif But, he is unacquainted with the secrets of modesty Mankind are proud of the power of their rhetoric These ignorant people are incapable of talkingâ€! A voice came “Very pathetic is your story Full of restless tears is your wine-measure Your ecstatic clamor pervaded the celestial world How bold in speech is your Loving heart ! You sweetened the Remonstrance with elegant graces You established intercourse between God and His people We are inclined to Mercy, but there is no one to implore Whom can we show the way ? There is no wayfarer to the destination Jewel polishing is common, but there is no proper jewel There is no clay capable of being molded into Û’dam We confer the glory of Kai on the deserving We confer even a whole new world on those who search! Arms are feeble, hearts are accustomed to apostasy The ‘believers’ are a source of disgrace to the Prophet Idol-breakers have departed, the rest are idol-makers Though the father was Ibr«hâm the sons are Û’zar The wine-drinkers, the wine, even the decanters are new The sanctuary of the Ka‘bah, the idols, even you are new There was a time when this alone was the source of Beauty The wild tulip was the pride of the season of spring Whichever Muslim there was, the Lover of God he was A while ago your beloved this very Unfaithful was Make the covenant of fealty now with some local one Make the Ummah of the Holy Prophet a local one! How difficult for you is waking up at the dawn! You have no Love for Us, sleep is dear to you Ramaî«n’s restriction is irksome to your free nature You tell us ! Is this the appropriate rule of fidelity? A nation exists on the din, you cease to exist if the din does not exist Without mutual attraction the assembly of stars does not exist You are the ones who do not know any art in the world You are the nation which does not care for its nest You are the harvest which harbors the lightning You are those who sell their ancestors’ graves As you have earned a good name by selling graves Will you not sell if idols of stone you get? Who effaced false worship from the face of the world? Who rescued the human race from slavery ? Who adorned my Ka‘bah with their foreheads in Love? Who put my Qur’«n to their breasts in reverence? They were surely your ancestors, but what are you ? Sitting in idleness, waiting for tomorrow are you ! What did you say? “For the Muslim is only the promise of houri Even if the Remonstrance be unreasonable decorum is necessary Justice is the Creator of Existence’ custom since eternity When the infidel adopts Muslim ways he receives houris and palaces Not a single one among you is longing for houris The Effulgence of ٌër exists but there is no Mës« The gain of this nation is one, also the loss is one Only one is the prophet of all, dân is one, Â¥m«n is one The Holy £aram is one, God is one, Qur’an also is one Would it have been very difficult for Muslims to be one Sects abound somewhere and somewhere are castes! Are these the ways to progress in the world? Who is the renouncer of the laws of the Holy Prophet? The criterion for whose actions is expediency of time ? Who is enamored with the customs of the enemies Whose thinking is disgusted with ancestors’ ways? No warmth is in the heart, no feeling is in the soul There is no respect for the message of Muéammad in you! If some array themselves in mosques, it is the poor If some endure the discomfort of fasting it is the poor If some are reverent to Us it is the poor If some hide your faults it is the poor The rich in their arrogance of wealth are negligent of Us The Millat-i-Baiîa is alive on the strength of the poor That mature thinking of the nation’s preacher is gone That natural lightning is gone, fiery speeches are gone The ritual of adh«n has persisted, the spirit of Bil«l is gone Philosophy has persisted, the teaching of Ghazalâ is gone Mosques are lamenting that the reciters of prayers are gone That is those with attributes of Lijaz’ people are gone Clamor is that Muslims have disappeared from the world We ask whether the Muslims were present anywhere? In fashion you are Christians, in culture you are Hindus Are these Muslims ! Who put the Jews to embarrassment! Sure, you are even Saiyyid, Mirza and Afghan also You are all these, say whether you are Musalmans also? During speech the candor of the Muslim was fearless His justice was strong, undefiled by consideration of bias The tree of Muslim’s nature was watered with modesty In valor he was an incomprehensible existence Internal warmth was the essence of his wine’s quality To empty itself was the custom of his decanter Every Muslim was a lancet for the vein of infidelity Activism was the polish to the mirror of his life Whatever trust he had, on his own strength it was You are afraid of death, he afraid of God alone was If the art of the father not well-known to the son be How can the son worthy of the heritage of the father be! Everyone is intoxicated with the wine of indulgence Are you Muslims? To you is this the way of Islam? You have neither the faqr of Haidar nor the wealth of Uthman What spiritual relation between you and your ancestors exists? They were respected in the world by being Muslims And you became disgraced by abandoning the Qur’an You are indignant to each other, beneficent they were You are guilty and prying into guilts, forgiving and merciful they were Though everybody wants to reach the zenith of Thurayyah Every body must first cultivate that kind of affable heart The throne of Faghfër was theirs, the crown of Kai also Is this all mere empty talk or you have that ardor also? You are self-destructive, zealous and self-respecting they were You flee from brotherhood, lovers and brotherhood they were You are head to foot talk, action incarnate they were You tantalize for flower-bud, with garden in their lap they were Even now nations remember their story Impressed on existence’s sheet is their fidelity! Like stars on the nation’s horizon you appeared also In the Indian idol’s love you became a Brahman also In the love for flying you became separated from the nest also Indolent were the youth already, became suspicious of dân also They have been freed from every restraint by ‘civilization’ Having been brought from Ka‘bah, they have been settled in the temple Qais may not continue enduring hardships of seclusion in the wilderness May stroll in the city, may not remain wandering in wilderness He is insane, he may or may not in the city remain It is necessary the Lailah’s veil may not remain Let there be no wailing against ‘tyranny’ or complaint of ‘injustice’ Love is free, why should not the Beauty be free also? The new age is a lightning, consuming every barn is Safe from this no wilderness and no rose-garden is Of this new fire old nations are the fuel The Ummah of the last Prophet is set afire If the Â¥man of Ibrahim is acquired even now Fire can create the garden’s norm even now The gardener should not be upset by seeing the garden’s state Branches are about to appear from the bunches of buds The garden will be cleared soon of the waste and trash The red of the martyrs’ blood will be producing rose buds Look a little the color of the sky somewhat red is This the glowing of the horizon by the rising sun is! Some nations in the existence’s garden benefited from their labors are And some deprived of fruits and even destroyed by autumn are Hundreds of trees deteriorated and hundreds flourishing are Hundreds still even concealed in the bosom of the garden are The tree of Islam a model of flourishing is This the fruit of eons of gardening efforts is Your skirt is undefiled by the dust of homeland You are the Yësuf for whom every Egypt is Kan’an It will never be possible to destroy your caravan Nothing except the ‘Clarions’s Call’ are your chattel You are a candle-like tree, in its flame’s smoke your roots are Your thoughts free from the care of the end are You will not be destroyed by the destruction of Iran Wine’s ecstasy is not connected with its container It is evident from the story of the invasion of Tatars That Ka‘bah got protectors from the temple You are the support of the boat of God in the world The present age is night, you are a glimmering star This tumult of Bulgaria’s invasion which is afoot Is the message of awakening for the negligent You think this is the plan for hurting your sentiments This is a test of your sacrifice and your self respect Why are you afraid of the hooves of the enemies’ horses ? The enemies’ blows will be unable to extinguish the light of the Truth Your potential is still hidden from the world’s nations The assembly of existence still has need for you The whole world is kept alive by your warmth Your Khil«fah is the star of the possibility’s destiny There is no time for leisure, there is work to be done Completion of the light of Tawéâd is still to be done Like fragrance you are contained in the flower-bud, become scattered Become the chattel traveling on the wings of the breeze of the rose-garden If you are poor, changed from speck to the wilderness be From the melody of the wave changed to tumult of the storm be With the Love’s power elevate every low to elegance With Muéammad’s name illuminate the whole world If there is no flower nightingale’s music should also not be In the world’s garden smile of flower-buds should also not be If there is no cup-bearer, wine, and decanter should also not be Tawéâd’s assembly in the world and you should also not be The system of the universe is stable by this very name The existence’ pulse is warm with this very name In the wilderness, on the mountain-side, in the plains it is In the ocean, in the lap of the wave, in the storm it is In China’s city, in Morocco’s desert it is And concealed in the Â¥m«n of the Muslim it is The world’s eyes should witness this sight till eternity The Elegance of the grandeur of “Rafa‘na Laka Zikrak†should see The majority people, that is the non-white world The world which would nurture your martyrs The world reared by the sun, the crescent’s world What the people of Love call the Bilal’s world Is agitated like mercury by this name Is diving in Light like the Beloved Intellect is your shield, Love is your sword My dervish ! Your viceregency is world-conquering Your Takbâr like fire for Godlessness is If you are Muslim your prudence your destiny is If you are loyal to Muéammad we are yours This universe is nothing the Tablet and the Pen are yours source

Why should I be destructive and remain reckless of betterment? Think not of the future, remain occupied in today’s problems? Should I hear nightingale’s wails, and remain completely silent? O companion! Am I some flower so that I may remain silent? The strength of my poetry is encouraging to me Woe be to me! My remonstrance is against God! It is true that we are famous in the methods of obeisance But we are relating our story of pain out of compulsion Though a silent orchestra, we are full of complaint If the wailing comes to lips we are excusable O God! Listen to the remonstrance also from the faithful Listen to some complaint also from the one accustomed to praise you Though Thy Eternal Essence had existed since eternity The flower existed in the garden but fragrance had not dispersed Justice is a condition, O Lord of Universal Benevolence How could flower’s fragrance spread if zephyr did not exist? This problem’s solution was the source of satisfaction to us Otherwise was the Holy Prophet’s Ummah insane? The scene of Thy world was strange before us Stones were adored somewhere, trees were worshipped somewhere The eyes of Man were accustomed to tangible forms How could they be amenable to accept the Unseen God? Doth Those know who ever told Thy beads? The strength of the Muslim’s arm completed Thy task! Seljuks 2 were living here and the Turanas also The Chinese in China and in Iran the Sassanas also The Greeks were also living in the same habitation In the same world were the Jews and the Christians also But who raised the sword in Thy name? Who reclaimed the despoiled world in Thy name? We alone were the marshals of Thy troops! We were fighting now on land and now in the oceans Some times we were calling adhans in the Europe’s cathedrals And sometimes in the scorching African deserts We never cared for the grandeur of monarchs We recited the Kalimah under the shade of swords If we lived we lived for the calamities of wars If we died we died for the grandeur of Thy name We did not wield the sword for our kingdoms Did we roam about the world fearlessly for wealth? If our nation had been greedy of worldly wealth Why would we have been idol breakers instead of idol sellers? Once firmly standing in the battle we were immovable Even lions in the battle against us would be in flight We were enraged if some one rebelled against Thee Not to talk of sword we were fighting against canons We impressed Tawhids’s picture on every heart We conveyed this message even under the dagger Tell us Thou, by whom was uprooted the gate of Khaibar7 By whom was conquered the city which was Qaisar’s ? By whom were the images of created gods destroyed? By whom were the armies of infidels slaughtered? By whom was the fire temple of Iran extinguished? By whom was the story of Yazdan restored to life? Which nation did become Thy seeker exclusively? And became embroiled in wars’ calamities for Thee? Whose world-conquering sword did world-ruler become? By whose Takbar did Thy world enlightened become? Through whose fear idols did perpetually alarmed remain? Falling on their faces saying “Huwa Allah O Ahad10 did remain? If the time of prayer right during the battle fell Hijaz’ nation in prostration facing the Ka’abah fell Both Mahmud and Ayaz in the same row stood None as the slave and none as the master stood The slave and the master, the poor and the rich all became one! On arrival in Thy Audience all were reduced to one! We continuously wandered all over the world We wandered like the wine-cup with Tawhid’s wine We wandered with Thy Message in the mountains, in the deserts And doth Thou know whether we ever returned unsuccessful? What of the deserts! We did not spare even oceans! We galloped our horses in the dark ocean! We effaced falsehood from the earth’s surface We freed the human race from bonds of slavery We filled Thy Ka’bah with our foreheads We put Thy Qur’an to our hearts Still Thou complaineth that we are lacking fealty If we are lacking fealty Thou also art not generous There are other ummahs, among them are sinners also There are modest people and arrogant ones also Among them are slothful, indolent as well as clever people There are also hundreds who are disgusted with Thy name Thy Graces descend on the other people’s abodes Lightning strikes only the poor Muslims’ abodes The idols in temples say ‘The Muslims are gone’ They are glad that the Ka’bah’s sentinels are gone From the world’s stage the éudâ singers are gone They, with the Qur’an in their arm pits, are gone Infidelity is mocking, hast Thou some feeling or not? Dost Thou have any regard for Thy own Tawhid or not? We do not complain that their treasures are full Who are not in possession of even basic social graces Outrageous that infidels are rewarded with Houris and palaces And the poor Muslims are placated with only promise of Houris We have been deprived of the former graces and favors What is the matter, we are deprived of the former honors? Why is the material wealth rare among Muslims? Thy omnipotence is boundless and inestimable With Thy Will the desert’s bosom would produce bubbles The desert’s rambler can be facing flood of mirage’s waves Others’ sarcasm, disgrace and poverty is our lot Is abjection the reward for Loving Thee? Now, this world is the lover of others For us it is only an imaginary world We have departed, others have taken over the world Do not complain now that devoid of Tawhid has become the world We live with the object of spreading Thy fame in the world Can the wine-cup exist if the cup-bearer does not live? Thy assemblage is gone, and Thy Lovers are also gone The night’s sighs and the dawn’s wailings are gone They had loved Thee, they are gone with their rewards They had hardly settled down and they were turned out The Lovers came but with tomorrow’s promise were sent away Now seek them with Thy beautiful face’s lamp every way! Lailah’s pathos is the same, and Qais’ bosom is the same In the Najd’s wilderness and mountains the deer’s running is the same The Love’s heart is the same, the Beauty’s magic is the same The Ummah of the Holy Prophet is the same, Thou art the same Why then this displeasure without reason is? Why then this displeasure for Thy Lovers is? Did we forsake Thee, did we forsake the Arabian Holy Prophet? Did we adopt idol sculpture, did we idol breaking forsake? Did we forsake Love, and did we forsake the madness of Love? Did we forsake the customs of Salman15 and Uwais of Qur’an? We have the Takbar’s fire suppressed in our hearts! We are living the life of Bilal the Negro! Granted that Love has lost its former elegance also We may have lost treading the path of Love also We may have lost the restless heart like the compass also And we may have lost the observance of fidelity’s rules also Thou art changing friendship between us and others It is difficult to say but Thou art also unfaithful! Thou perfected the Deen on the peak of Faran Thou captivated the hearts of thousands in a moment Thou consumed the produce of Love with fire Thou burned the congregation with Thy face’s fire Why are not our breasts filled with Love’s sparks now? We are the same Lovers, dost Thou not remember now? The noise of Lovers’ chains in the Najd’s Valley has disappeared Qais has no more remained longing for the litter’s sight Those old ambitions, we, as well as the heart have disappeared The house is destroyed as Thou art not present in the house O that happy day when Thou with elegance will come back When Thou unveiled to our congregation will come back Others are sitting at the stream bank in the rose garden Listening to the cuckoo’s call with wine-cup in their hand In the garden on a side far from the riotous crowd are sitting Thy Lovers are also patiently wanting for a Hu! Again endow Thy moths with Longing for burning themselves Give the command for consumption in Love to the old lightning The wandering nation is riding again towards Hijaz The taste of flight has carried the unfledged nightingale The fragrance of humility is restless in every flower bud Just start the music, orchestra is seeking the plectrum Songs are restless to come out of the strings ٌër is impatient for burning in the same fire Make easy the difficulties of the blessed Ummah Place the poor ant shoulder to shoulder to Sulaiman Make the invaluable produce of Love accessible again Change the idolatrous Muslims of India into Muslims again A stream of blood drips from the frustrations mine Wailing palpitates in the wounded breast of mine! The rose’ fragrance took garden’s secret outside the garden Outrageous that flowers themselves are informers against the garden The spring is over, broken is the orchestra of the garden Flown away from branches are the songsters of the garden Only a nightingale is left which is singing still In its breast overflows the flood of songs still Turtle-doves from the juniper’s branches are gone also Flower petals dropping from the flower are scattered also The garden’s old beautiful walk-ways are gone also The branches became bare of the cover of leaves also But his nature remained free of the season’s restrictions Would somebody in the garden understand his complaint!! There is no pleasure in dying and no taste in living is If there is any pleasure it in bearing this affliction is Many a virtue is restless in my mirror! Many an effulgence is fluttering in my breast! But there is none in this garden to see them There are no poppies with Love’s stain on their breasts May hearts open up with the song of this lonely nightingale May the sleeping hearts wake up with this very Bang-i-Dara May the hearts come to life again with a new covenant May the hearts be thirsty again for this same old wine My alembic may be from `Ajam, but my wine is from Hijaz The song may be Indian but my tune is from Hijaz Source

Originally posted by Say(y)id Qutb: Iranians can say what they want, as they are not muslims ! ^^Please stop this nonsense, and spare your ceaseless rubbish from our Persian brothers!