Mashrabe Naab – Goods for Humanity

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 Mashrabe Naab – Goods for Humanity

Mashrabe Naab
(A pure spring of immaculate ideology)
Goods for
for humanity
By: Syed Jawad Naqvi

Translated by:

Syed A V Rizvi

Published by: MATAB Publications, Qom-Iran

Copyright© 2009
It is not permitted to reprint this book without
permission of MATAB Publications. For any
clarification, information or concerns contact us
from:
www.islamimarkaz.com

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 Mashrabe Naab – Goods for Humanity

Book Specifics

Title: Mashrabe Naab – Goods for Humanity – Part 1

Series: Recognition of Islam

Language: English

Author: Ustad Syed Jawad Naqvi

Translation by: Syed A V Rizvi

Publisher: MATAB Publications, Qom – Iran

Edition: First

Website: www.islamimarkaz.com

Email: info@islamimarkaz.com

Online Orders: www.matabpublications.org

Year: 2009

Copies: 1000

Price: $ 10

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 Mashrabe Naab – Goods for Humanity

Preface
This book is another literary work by the respected
scholar Ustad Syed Jawad Naqvi which is an
exposition of certain thoughts of Allama Iqbal not
different from the principles presented by Islam in its
divine teachings. Inspired by the thoughts of the
poet-philosopher Allama Iqbal, the author has made
a marvelous attempt in descending the high level
visionary thoughts of Allama Iqbal to a level of
common understanding. This book in one regards is
a mystical journey of Self-hood (Khudi) but on the
other hand provokes man to get out of different
forms of slavery including the slavery of his own self
into an emancipated world striving to become an
Ummah.

The theme of the book which is “Mashrabe Naab”

which in literary sense means a source of pure water
is on the subject of Pure Ideology and a Pure
religion. Religion has been a quest of humanity from
day one and the creator himself made all the
arrangement for the providing his creation with the
religion. Since man is born with a free will and has
the authority to take decisions he has ended up
exploiting divine religion as a consequence of his self
carnal desires the way he has done with the
materialistic world. The creator has only sent one
religion in terms of ideology which came in phases as
far as practices are concerned, but man transformed
this religion into religions of his choice and in many
cases preserving only the divine titles of the religion.

Religion being the need of survival and salvation for

human being is required in its purest form and the
prophets have come to present this pure religion.

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 Mashrabe Naab – Goods for Humanity

But even in their era there were some who accepted

it and some who didn’t. Those who did not accept
the religion ended up in either creating variants of
religion or adulterating this pure religion. This
adulteration of religion was the grievous and most
tragic attack specifically on the final divine religion,
Islam. Islam which was presented and implemented
in the Muslim Society was a pure and ideal Islam
which gave the way forward to the Muslim Ummah
even after the Prophet (s) left, but the moment he
left, impurities and dissensions in Islam started and
it lost its purity. The biggest attack on the purity of
Islam was the separation of Spirituality and Politics,
which Iqbal refers to as separation of Church and
State, a similar problem which happened with
Christianity. This separation resulted into an
orthodox form of Islam, which in Allama Iqbal’s
terminology is the religion of Sufi Courtyards
(Khangaah). Hence a Pure religion or an Ideology is
the goods for humanity which will help human being
in successfully completing this journey.

A fundamental question that is addressed in this first

volume of the book is the required abilities to grasp
and accept pure Islam. This first volume of the book
introduces from its basic core, what does a man
needs to achieve perfection since that is the final
goal of human beings landing on this earth. The Holy
Quran has addressed explicitly and at numerous
occasions the need for perfection, specifying that it
is only the Pure Islam which can make man perform
this journey of Perfection. The Quran has specified
the basic traits required to be present in a man to
start this journey. This is something which Allama
Iqbal has presented in his poem. The theme couplet
used in this book comes from Allama Iqbal’s famous
poem “Tuloo-e-Islam” (The Renaissance of Islam),

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wherein Iqbal has interpretated the same Quranic

principle in poetic form. In this book the respected
author has picked up the same from Iqbal and
exposed it in the light of Quran and other logical
aspects.

For the readers of the book it is necessary to

understand the direction this book heads towards,
since this is a mystical journey. The subject as such
aims to introduce the specifics of a pure religion but
before entering that stage it is necessary to
understand the prerequisites for accepting this pure
religion and this is what the book is all about. As we
all know that not everyone sitting next to the
Prophet (s.a.w.s) was a staunch believer. The Holy
Quran has revealed certain verses and in fact a
complete chapter on Hypocrites (Munafiqeen). It was
these hypocrites who did not leave a single
opportunity after the Holy Prophet to adulterate
Islam. The question over here is the same divine
words delivered by the most merciful creation in the
universe; a charismatic and high class ethical
personality does not get into the heart of everyone
present there. The person delivering is an infallible
and flawless hence there is absolutely no doubt
about any sort of deficiency in his delivery so the
point is what was the reason or what was lacking
inside those who could not drink this Pure Mashrab
(water) presented by the Holy Prophet.

There are some traits and qualities present in man

originating from his innate nature that makes him
capable of accepting the Pure Islam. The Islam which
became a victim of impurities and whose revivers
and reformers; the twelve Infallible Imams gave
their lives; the same pure Islam got buried under
ruins of impurities for almost twelve centuries after

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which a man from Khorasan stood up. This man by

the name Roohullah Moosavi Khomeini excavated
this pure Islam from ruins, presented and
implemented it in his society thereby making this
society an ideal for the entire Muslim world of this
era. But once again the same question came up here
as well; that not everyone, irrespective of Muslims,
non Muslims and even Shia’s, could not accept this
pure Islam.

So what are those principles and requirements for

accepting purity? Few of these essential qualities like
an Elevated nature, a warm heart, a pure vision and
the restlessness of soul are the ones addressed in
this book under the light of the poem of Allama
Iqbal. This book should be viewed with the
perspective that it talks to us about those essential
traits and it’s nurturing to be present in us to
become capable of understanding and working
towards implementation of Pure Islam in our society.
This book is a compilation of articles from the bi-
monthly Urdu magazine “Mashrabe Naab” published
in Pakistan by Ustad Syed Jawad Naqvi. We have
also presented a brief biography and some visionary
elements of Allama Iqbal to get some understanding
about this personality, specifically for those who are
not well acquainted with him. Towards the end we
have presented as Appendix the complete Poem
“Tuloo-e-Islam” (The Renaissance of Islam) in Urdu,
Transliterated Urdu and its English transition with
some explanatory notes which would further open up
the doors for this subject which God willing will reach
further depths in the next volume of the book.

This book is based on the best literary artwork of

Allama Iqbal who was a master of Urdu and Persian
literature; and this work is presented to us in this

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book form by another master of Urdu literature

Ustad Sayed Jawad Naqvi. Hence translating this
literary piece of work has been very challenging. But
with all thanks and praises to Allah an attempt has
been made to balance between literary flow and the
message delivery of the content. With prayers to
Almighty to accept this work and grant more
strength, passion, divine desires and above all
opportunity (Tawfeeq) to be of some use in delivery
to the masses that Islam which was the Pure Islam
of Prophet Mohammed (s.a.w.s) i.e. Islam e Naab
Mohammadi (s.a.w.s) referred to as “Mashrabe
Naab” by Allama Iqbal.

Syed A V Rizvi

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Table of Contents

Allama Iqbal 10

Introduction to Mashrabe Naab 19

Elevated Nature 22

Mashrabe Naab 29

Warm Heart 38

Purified Vision 63

Restless Soul 73

Appendix : “Tuloo-e-Islam” (Rise of Islam) 97

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 Mashrabe Naab – Goods for Humanity

Allama Iqbal

Muhammad Iqbal (1877-1938) is one of the

preeminent writers of the Indo-Pakistan
subcontinent. Indeed, the attention he has received
from numerous writers, translators, and critics from
Western as well as Islamic countries testifies his
stature as a world literary figure. While his primary
reputation is that of a poet, Iqbal has not lacked
admirers for his philosophical thought. He has in fact
been called “the most serious Muslim philosophical
thinker of modem times.” The frequently used
appellation of “poet-philosopher” is thus well
deserved. The hyphen in the phrase is all-important:
Iqbal’s poetry and philosophy do not exist in isolation
from each other; they are integrally related, his
poetry serving as a vehicle for his thought. Iqbal
wrote poetry in Urdu and Persian, and several
collections in each language exist.

Iqbal was born in Sialkot, the present-day province

of the Punjab in Pakistan, in 1877 and received his
early education in that city.
For higher education Iqbal went to Lahore in 1895,
where he enrolled in Government College, getting an
MA in philosophy in 1899; he had already obtained a
degree in law (1898). In Lahore, a major center of
academic and literary activity, Iqbal soon made a
name for himself as a poet. Amongst the teachers of
Government College, the one who Iqbal admired
most was Sir Thomas Arnold. Arnold, too, had great
affection for Iqbal; he helped Iqbal in his career as a
teacher and also encouraged him to undertake
several research projects. When Arnold returned to
England in 1904, Iqbal wrote a touching poem in
which he expressed his resolve to follow Arnold to

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England. The very next year, in fact, Iqbal left for

Cambridge. His choice of Cambridge was probably
dictated by the fact that Cambridge was reputed not
only for the study of European philosophy but also of
Arabic and Persian. In his three years of stay abroad,
Iqbal obtained a BA from Cambridge (1906),
qualified as a barrister at London’s Middle Temple
(1906), and earned a PhD from Munich University
(1908).

After returning to Lahore in 1908, Iqbal taught

philosophy at Government College for a few years. In
1911 he resigned from government service and set
up legal practice. Meanwhile he continued to write
poetry in Urdu and Persian, Asrar-i Khudi (Persian)
was published in 1915. Translated into English as
The Secrets of the Self (1920) by Professor Reynold
Nicholson of Cambridge, the book introduced Iqbal to
the West. Asrar-i Khudi was followed by several
other volumes: Rumuz-i Bikhudi (1918), Payam-i
Mashriq (1923), Bang-i Dara (1924), Zabur-i ‘Ajam
(1927), Javid Namah (1932), Musafir (1936), Zarb-i
Kalim (1937), and Armaghan-i Hijaz (1938,
posthumously). Iqbal wrote prose also. His doctoral
thesis, The Development of Metaphysics in Persia,
was published in 1908, and his Reconstruction of
Religious Thought in Islam (with a 7th chapter added
to the original set of six lectures, first published in
1930), in 1934. Many of Iqbal’s poetical works have
been rendered into foreign languages, including
English, German, Italian, Russian, Czechoslovakian,
Arabic, and Turkish. His works have also spawned a
vast amount of critical literature in many languages.
Although his main interests were scholarly, Iqbal was
not unconcerned with the political situation of the,
country and the political fortunes of the Muslim
community of India. Already in 1908, while in

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England, he had been chosen as a member of the

executive council of the newly established British
branch of the Indian Muslim League. In 1931 and
1932 he represented the Muslims of India in the
Round Table Conferences held in England to discuss
the issue of the political future of India. Iqbal died
(1938) before the creation of Pakistan (1947). He is
the national poet of Pakistan.

A reader of Iqbal’s poetry is struck by its sheer

thematic variety. Iqbal was deeply interested in the
issues that have exercised the best minds of the
human race—the issues of the meaning of life,
change and constancy, freedom and determinism,
survival and progress, the relation between the body
and the soul, the conflict between reason and
emotion, evil and suffering, the position and role of
human beings in the universe—and in his poetry he
deals with these and other issues. He had also read
widely in history, philosophy, literature, mysticism,
and politics, and, again, his catholic interests are
reflected in his poetry. One of the sources of Iqbal’s
inspiration was Maulana Roomi specifically on Self-
hood, Self Recognition and mysticism.
Iqbal celebrates humanity, in more than one sense.
On one level he shows broad acceptance for
humanity. In “The Story of Adam”, the protagonist,
Adam, plays a variety of roles-those of prophet,
thinker, reformer, scientist, inventor, astronomer,
martyr, and iconoclast. Adam in this poem is not
simply a religious figure belonging to a certain
tradition, but represents the whole of humankind. On
another level, Iqbal takes pride in being human and
has no desire to partake of the godhead of God. To
be God is to have concerns and worries that would
give one a headache, but to be human is to have

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that sweet pain called heartache. Humans can hold

their heads high in view of their achievements in the
world to which they were banished from paradise: if
God has made the night, then humans have made
the lamp, and if God has made deserts and
mountains, then humans have made parks and
meadows (“A Dialogue between God and Man,”).
Humans must, therefore, strive to be perfect qua
humans, and that is a goal yet to be achieved.
The theme of humanity is closely linked in Iqbal with
that of khudi (literally, “selfhood”). Khudi is a
complex thought in Iqbal. Broadly speaking, it
represents the principle of the inner self with an urge
to manifest itself. Societies as well as individuals
have khudi, and it is on the development or
suppression of one’s self that success or failure in
the world depends, khudi that one’s success the
khudi of slaves, for example, is moribund.

Recognition, discovery, cultivation, and assertion of

their khudi should, therefore, be the aim of humans.
Iqbal’s critique of Muslim societies is predicated on
the assumption that these societies have lost their
khudi or have allowed it to become seriously
impaired. The best way to understand Iqbal’s
concept of khudi is by reading poems in which he
discusses the subject.
Perfection, or rather limitless perfection, is a
frequently occurring motif in Iqbal’s poetry. “I seek
the end of that which has no end,” says Iqbal in “The
Houri and the Poet”, and, in the same poem: “From
the spark I seek a star, from the star a sun.” Iqbal
sees no end to human potentialities. He wishes
humans to embark on a never-ending journey of
discovery, and to this end emphasizes the
importance of action. Constant action and perpetual
movement are in fact the only guarantee of survival

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in the world. Nations fall behind when they cease to

be dynamic and start preferring a life of idle
speculation over one of purposive action.
But the quest for perfection can give rise to irony.
Irony, in fact, fills human life, for while they have
been imbued with the desire to achieve perfection,
humans have been denied the ability to achieve it in
practice. The poems “Man”, “Solitude”, and “The Dew
and the Stars” discuss several aspects of the irony of
human life. The poem, “The Story of Adam,” though
it ends on a more optimistic note, yet implies that it
takes humans a long time to discover the most
important secret of existence.
“The heart has its reasons, of which reason is
ignorant,” says Pascal. Iqbal, who frequently speaks
of the conflict of the head and the heart, would
agree, though he would add that while the conflict
exists, it does not have to. More often than not it is
reason (or the intellect) that belittles the heart (or
intuition), but both are essential to a harmonious
life; ideally, then, reason and the heart should
cooperate rather than clash.
Although he has wide-ranging interests, Iqbal
essentially belongs to, and speaks from within, the
Islamic tradition, employing, for his purposes, the
historical, religious, philosophical, and literary
resources of that tradition. A full appreciation of
Iqbal requires an understanding of these resources,
and this book is a step towards this.
Iqbal held to the doctrine of art for life’s sake.
Acutely aware of the problems of Muslim decadence
and backwardness, Iqbal takes it upon himself to
shake the Muslims of India and other countries out of
their lethargy, urging them to take the path of
progress, so that they can gain an honorable position
in the polity of nations, He uses the medium of
poetry to arouse socio-religious consciousness

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among Muslims. As a result, Islamic religious and

social themes predominate in his poetry. But Iqbal’s
vision of a revived religion is far from conservative.
He is sharply critical of many of the institutions of
historic Islam (of the institution of monarchy, for
example), and his vision of a new world derives from
the Islamic notions of egalitarianism and social
justice. He rejects dogmatism in religion, advocates
rethinking of the Islamic intellectual heritage, and
stands for the establishment of a forward-looking
community. But the conviction of art for life’s sake
never allows Iqbal’s poetry to degenerate into bland
or crass propaganda. The worldwide acclamation he
has won is proof that Iqbal’s strength consists in
writing purpose poetry of the highest artistic
standards.

In several places Iqbal talks about himself about his

Eastern background and Western education, and the
contradictions of his own personality; his conviction
that his study of historic Islam had furnished him
with certain valuable insights which he must share
with his people; his hope that his message will
spread across the Muslim world, and his
apprehension that he will be misunderstood or
appreciated for the wrong reasons. Here it may be
added that the various attempts made to identify (or
label) Iqbal as a Sufi or an orthodox Muslim, as a
radical or a reactionary are wide of the mark because
Iqbal is too large a figure to fit any narrow,
procrustean category; he demands and deserves
attention on his own terms.

Iqbal the Visionary

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Allama Iqbal joined the London branch of the All

India Muslim League while he was studying Law and
Philosophy in England. It was in London when he had
a mystical experience where in March 1907 he
presented his ode for the awakening the Muslim
Ummah.

At last the silent tongue of Hijaz has

announced to the ardent ear the tiding,
that the covenant which had been given to
the desert-dwellers is going to be renewed
vigorously;

The lion that had emerged from the desert

and had toppled the Roman Empire is,
As I am told by the angels, about to get up
again (from his slumbers);

You the dwellers of the West, should know

that the world of God is not a shop (of yours),
Your imagined pure gold is about to lose it
standard value (as fixed by you).

Your civilization will commit suicide with its

own daggers;
A nest built on a frail bough cannot be
durable.

The caravan of feeble ants will take the rose

petal for a boat,
And inspite of all blasts of waves, it shall
cross the river.

I will take out my worn-out caravan in the

pitch darkness of night.

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My sighs will emit sparks and my breath will

produce flames.

For Iqbal it was a divinely inspired insight. He

disclosed this to his listeners in December 1931,
when he was invited to Cambridge to address the
students. Iqbal was in London, participating in the
Second Round Table Conference in 1931. At
Cambridge, he referred to what he had proclaimed in
1906:

I would like to offer a few pieces of advice to

the young men who are at present studying
at Cambridge ...... I advise you to guard
against atheism and materialism. The biggest
blunder made by Europe was the separation
of Church and State. This deprived their
culture of moral soul and diverted it to the
atheistic materialism. I had twenty-five years
ago seen through the drawbacks of this
civilization and therefore had made some
prophecies. They had been delivered by my
tongue although I did not quite understand
them. This happened in 1907..... After six or
seven years, my prophecies came true, word
by word. The European war of 1914 was an
outcome of the aforesaid mistakes made by
the European nations in the separation of the
Church and the State.

It should be stressed that Iqbal felt he had received

a spiritual message in 1907 which even to him was,
at that juncture, not clear. Its full import dawned on
him later. The verses quoted above show that Iqbal
had taken a bold decision about himself as well.
Keeping in view the contemporary circumstances, he

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had decided to give a lead to the Muslim Ummah and

bring it out of the dark dungeon of slavery to the
shining vasts of Independence. This theme was
repeated later in poems such as "Abdul Qadir Ke
Nam," "Sham-o-Sha'ir," "Javab-i Shikwa," "Khizr-i
Rah," "Tuloo-e Islam" etc. He never lost heart. His
first and foremost concern, naturally, were the
Indian Muslims. He was certain that the day of
Islamic resurgence was about to dawn and the
Muslims of the South Asian subcontinent were
destined to play a prominent role in it. Iqbal,
confident in Allah's grand scheme and His aid,
created a new world and imparted a new life to our
being.

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 Mashrabe Naab – Goods for Humanity

Introduction to Mashrabe Naab

What does a man need; an elevated nature, a pure

spring of Immaculate Ideology
A warm heart, a pure vision and a restless self

In this poem Allama Iqbal has found the answer to a

very basic fundamental question for humanity. This
poem can be considered as an extract of all the wise
works of Allama Iqbal. The question is; what are the
things required by human being to become a human
being in true sense. In pursuit of an answer to this
question we can witness an astonishing chaos in the
history of mankind. Human being considers
everything that he personally is in pursuit of as the
essential goods or asset for humanity and is busy
running after its acquisition. Several generations of
human beings have been distressed in this pursuit
and we can consider this as the biggest test for
human being. One who reaches the reality of this
pursuit is successful and worthy of salvation.

The one who could not get the answer to this

question is unsuccessful, ruined and in great loss.

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In this context all great personalities have come to

provide answer to this question; all Holy Prophets
and Saints of Allah (s) have come to lift the curtains
from over this reality; the divine books have come to
open this secret and the scholars, intellectuals, wise
beings and Gnostics have been expressing this point
continuously.

Allah (s) has indulged human being into a unique

examination after creating them in this world. He (s)
created human being as a needy creature and also
created the means to fulfill his needs; but according
to divine wisdom He also created many other things
apart from the bare minimum necessities of human
being. On the other hand Allah (s) also kept in
human being the attraction and desires towards
these non necessary things. He (s) gifted him with
intelligence and also equipped him with desires. Allah
(s) has placed human being in a big busy market and
has in fact pushed him in a mega shopping mall
where apart from the presence of all necessary
things there are several non essentials things
available in excess. Allah (s) has also given him
tools, affluence, desires and even intelligence; and
this is the examination of human being. When he
comes out of this market his acquired goods will be
assessed to decide whether he is a successful or an
unsuccessful human being; whether he is in profit or
in loss.

Human being is not made as perfect by Allah (s) but

made as a receptor of perfection. Allah (s) has not
sent him perfectly made in this world but has sent
him to achieve perfection. The essentials goods
required by Human being to become a true or a

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perfect human being has been presented by Allama

Iqbal in the poem under discussion.

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Exalted Nature

The first thing which human being needs (to achieve

perfection) is an exalted nature and it refers to an
exalted innate nature (fitrat). It can also be referred
to as an esteemed personality and an elevated
courage. With regards to personality, human beings
are of two types; first, are those possessing exalted
and lofty personality and against them is the group
that possesses a lowly and abased personality. If a
person is abased and lowly in regards to his
personality than this lowliness reflects in all his
affairs. An abased person’s behavior, etiquettes and
character also becomes lowly. His thoughts,
understanding, perception and visions are also
abased. His actions, practices and all movements are
lowly. His desires and wishes are also low and
disgraced; hence the intentions and convictions of
such persons are also low and abased.

All these discussed affairs are found to be great and

lofty in those whose possess great and exalted
personalities. A society and a nation (Ummat) is
formed by individuals; hence if a society is formed
with individuals of esteemed caliber than that society
also becomes exalted and prosperous. If a society is
formed with abased human beings than that society
would be self oriented and disgraced. Those whose
thoughts are lowly their courage is also low; and
rather than taking big steps they are scared to even
think about it. In both religion and worldly affairs
successful human beings are those who possess high
courage.

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The standards for identification of exaltation

and lowliness

There could be several signs of identifying persons as

lowly or exalted

1. Demands

A person’s status and standard can be understood by

his demands. The demands of those possessing an
esteemed personality are also exalted and superior
and they always demand for dignity, privilege,
freedom and resolutions. On the other hand the
demands of lowly human beings are always for their
own self and that too limited to materialistic level.
They want to fulfill their worldly and personal desires
at all costs, even if they have to bear disgrace and
slavery to acquire it.

2. Efforts and Actions

This is the second element for examining a human

being. The efforts of great persons are also great
and exalted; and their actions are always towards
higher motives and prosperity. Whereas for abased
human beings the axis of efforts are their own selves
and desires. They never think about others and
neither do they perform any deeds for others. If a
human being is a possessor of an elevated courage
and exalted personality then his efforts are not
inclined towards just feeding and taking care of his
self and children; in fact he thinks and also acts
beyond this.

3. Intention and Conviction:

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This is the third element by which a human being

can be identified as courageous or an abased being.
Those with high level of courage also possess high
and great intentions with a constant conviction for
growth and prosperity associated with a great
mission to reach the highest peak of prosperity. All
the successful human beings in this world have
achieved success due to their high intentions and
conviction.

Along with greatness in intentions; firmness and

maturity is also required. The more the intentions
are firm: the certainty in success will also increase.
In general a big cause for failure of unsuccessful
human beings lies in the weakness of their
intentions. They make big intentions but these
intentions are not firm and mature, hence with just
minor obstacles coming on their way they break their
intentions.

Esteemed results and great objectives are always

kept at heights; the way the fruits on trees are kept
hanging at height. Only those who are capable to fly
or rise high can reach them. A honey bee can fly
high and hence is capable to reach beautiful trees
and sweet-smelling flowers to extract honey out of
them; whereas a house fly despite of having wings
cannot fly high. Thus due to its lowliness, its fortune
lies with garbage and its entire life is spent flying
and buzzing on garbage. It reproduces there and by
nurturing its children feels happy and pleased that it
has accomplished a great task. Since it does not
possess an exalted personality and an esteemed
courage it makes its children also habituated to piles
of garbage. It considers the filthy, polluted, smelling
garbage as its lifetime asset and feels contented that
it has arranged for its children a great asset. This

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house fly lives and dies on garbage with the thoughts

that it has left behind a lot for its children.

The body of a honey bee is also small but its courage

is high with an exalted nature and hence it can
extract the fluid from flowers and fruits placed at
heights. It makes available for its children, tribe and
society pure honey and apart from its own genes it
makes this honey available for human beings as
means of cure. Human being kills and destroys the
flies on garbage because it becomes the cause for
spreading diseases and adulteration; whereas the
same human being nurtures honey bees.

4. Desires and wishes

A human being can also be examined by his wishes;

the wishes of lowly beings are also low and abased
whereas the wishes of great and high courage
personalities are also high and esteemed. The lowly
beings always wish for world, desires, lust, luxury
and comfort; whereas persons with exalted courage
always wish for higher divine status, esteemed
objectives and peaks of human values. It is
mentioned in tradition.

“The essence of Allah (s) is esteemed, and Allah (s)

likes high quality affairs amongst all affairs and does
not like abased and lowly acts.”

This is a common principle that great beings like

greatness, and those who are lowly like abased
things. The love of human beings towards other
things is also a scale to differentiate between
exaltation and lowliness. If a person loves something

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 Mashrabe Naab – Goods for Humanity

lowly, it means he is also abased whereas as against

this if he loves something exalted then this is a sign
of his greatness as well.

In saying no 47 amongst the wise sayings collected

in Nahjul Balagha, Ameerul Momineen (a.s) says:

“Every human being is valued in accordance with his

courage”

This means more the courage in a human being,

more is his value and merits. Human being will be
measured on the scale of courage; one who has high
courage will be marked as valuable human being
whereas a coward will be ranked amongst worthless.
In the presence of Allah (s) this is the standard of
measuring human beings and the Holy Quran also
says that those with high courage and those who are
lowly cannot be same; a believer and a transgressor
cannot be equated; a crusader (Mujahid) and a non-
crusader are not comparable.

Allama Iqbal in his both Persian and Urdu works has

aroused the Muslims specifically of the Indian
subcontinent to have exalted courage. He has invited
the timid, weak and oppressed Muslims to develop
high level of courage instead of crying, mourning and
complaining.

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If you are bareheaded, than develop a high

conviction
The fortress and crowns in this world are only for
Falcons

If you see yourself as bareheaded and you have no

crown on your head; neither do you possess any
greatness nor prestige, so for its acquisition, develop
in yourself a high conviction because in this world
the crowns and fortress have been made only for
Falcon. This means if you desire to reach some
position in this world, desire to lead in this world and
if you want to wear the garland of dignity and
prestige than you should develop a high conviction,
high level of courage and great intentions. Those
with low courage and convictions will always remain
aloof from the crown of dignity and prestige.

The real philosophy behind education and upbringing

is to develop a great conviction and courage in
human beings. But the current system, in which the
purpose of education is only to make employees and
labour; its only purpose lies in acquisition of daily
bread Allama complaints about such a system to
Allah (s)

O my Lord! I have complaints against these schools

They are giving lessons of dust to children of Falcons

Those whose duties were to make human beings fly

high and to make them reach peaks of growth and
privilege are delivering them lessons of materialism.
Allama is addressing the teachers and the nation that

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 Mashrabe Naab – Goods for Humanity

instead of teaching materialism to the children of our

community you should be aiming to make them high
flyers like Falcon.

For the goods of perfection, privilege, exaltation,

dignity, development, freedom, leadership and
success of Muslim nation (Ummah) the first asset is
an exalted nature and esteemed courage, whereas
the core and extract of these goods is “Mashrabe
Naab” which literally means a Pure source of water
which implies to be a source of Immaculate Ideology.

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 Mashrabe Naab – Goods for Humanity

Mashrabe Naab
(A pure spring of Immaculate Ideology)

The Respected Allama Iqbal has suggested

“Mashrabe Naab” as the prescription for the privilege
of human being and salvation of entire humanity.
Mashrab in literature means a place or a source of
water. In accordance with this in common use;
religion, school of thought, path of living, vision and
ideology are called “Mashrab” because from here
human being gets the “Mashrab” (drinking water) for
his life and soul. Human being by his innate nature
needs a school, religion and ideology that consists of
the essential goods required for his privilege and
guidance. It should contain the path for salvation
and development of human being. Every man has
practically adopted some religion and is under its
control, living his life as per its prescribed ways and
he has also contented himself with the belief, that
the religion which he has adopted and following, is
the correct religion and everything apart from this is
incorrect and false. The leaders and saints of every
religion have emphasized that if there exists any
correct way of living in this world then it is the one
which they have preached.

Religion and Ideology is the biggest and most

significant need for human beings. According to the
great philosopher Boo Ali Sina (Avicenna), things
that are considered necessary in context of human
body are less significant as compared to the need of
religion and ideology for human being. An ordinary
person is in need for food whereas a sick person is in
need for medicines; if one does not get food he will

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die and if a sick person does not gets medicine than

also he will die. Similarly if a human being does not
get a religion and ideology, his death is ascertained.
It is possible that without religion and ideology he
will not die a physical death but a social death,
ethical death, death of values, death of heart and
death of consciences is certain.

A human being for his physical survival needs food

for sustenance but not any type of food; what is
required is the food which is pure, clean and non-
adulterated. A sick patient is in need of medicine, but
again a pure and non adulterated medicine is
required. Adulterated food can result into death of an
ordinary human being and similarly adulterated,
non-standard and impure medicine can become the
basis of death for sick person. A simple analysis
reveals that the number of persons died till date due
to lack of water is far less than the numbers who lost
their lives by drinking impure water; the number of
people dead due to non availability of food is far less
than the deaths occurring due to adulterated and
impure food. Similarly in human history the number
of people misguided due to non-religiousness are
less than those misguided due to false religiousness.
The destruction caused due to non-religiousness is
less than that caused by incorrect and impure
religions and ideologies. In order to testify this point
it is enough to have a quick view of the current
situation. What is happening in the world today in
the name of religion and ideology? The extent to
which human being has been enticed in the name of
religion and ideology; definitely he has not been
misled to this extent by anything else. What all has
not been done by the Pharaohs, the Namroods, the
rulers, the politicians and the name sake religious
traders in the name of ideology and religion?

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Thus human being is in need of religion and ideology

more than anything else, but not any form of
religion, instead a pure religion and a pure ideology.

Naab (Pure)

“Naab” refers to something which is pure and is not

adulterated by anything else. That thing is
considered as “Naab”, which is clean and original as
well tantamount to being pure. The word “Naab”
(pure) is used as an attribute and used in abundance
in Urdu and Persian literature. The word “Naab”
(pure) is used at many instances as an attribute to
things like pure wine, pure poison, pure pearl, pure
water, pure knowledge, etc.

In the words of Allama Iqbal, “Naab” comes out as

an attribute of drinking water which refers to a pure
religion and a pure ideology; that religion which has
no form of adulteration in it. It means that human
being needs religion, but not every religion; instead
a pure religion. A pure religion is not the one that
human being himself considers as pure with his own
imagination, instead it should be really pure. The one
that is presented as pure by the presenter who takes
several pledges to prove its purity might not
necessarily be pure. It’s like honey, whose purity
cannot be determined by the words of merchant who
is selling it; pure honey is that which possess certain
specialties and signs of purity in it. A pure perfume
is not which the shopkeeper says as pure, but
instead:

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A pure musk is the one whose fragrance proves its

purity, not that it is considered pure because the one
selling it says that it is pure. Amongst the problems
of the Muslim nation is one big problem which Allama
Iqbal has identified is lack of pure religion; he says
Muslims do have a religion; they have Islam but this
religion is not pure. This is the reason that despite of
having a religion, the Muslim nation has been
deprived of its effects. Iqbal says that this same
religion, Islam, at one time was the basis of
freedom, dignity, honor and success of Muslims. It
was the basis of the desert Arabs becoming an ideal
for the entire world. It was this religion which made
this uncivilized community, as a highly civilized
community. This was the constitution that dominated
the world and captivated all the ideologies of east
and west. Why are the Muslims today not as those of
the past? Today also, religion is present, ideology is
present, Quran is also there, but Muslims are
downtrodden, humiliated, disgraced and abased.

The answer to this question is that Islam was

present in that era and is present today as well, but
with a difference, the Islam in that era was the pure
Islam whereas today it has become impure and
adulterated. In that era it was a pure divine religion
whereas today’s Islam is mixed up with ancestral
customs. The pure Islam gives birth to crusaders
(Mujahid’), whereas an impure religion gives birth to
professionals and traders of religion. The
fundamental problem of our time is the lack of a
pure religion, whereas an adulterated religion has
always been present at all times. The sign of a wise
physician is that when he examines a patient he
realizes that the cause of sickness for this patient is
the intake of adulterated food, hence he immediately

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advises the patient to avoid impure and adulterated

food and only take pure and clean things.

In this effective era, for the second time the Muslim

nation heard the same thing which they have heard
before from Allama Iqbal, but this time from another
wise physician of nation, who felt and identified the
pains of the Muslim nation. The Muslim nation heard
from the Leader of the nation (Ummah); Imam
Khomeini (r.a.), that amongst all the pains of the
Muslim nation, the biggest pain is that they could not
get a pure religion; and instead of this an impure
and adulterated religion has been propagated. Hence
this Leader of the nation (Imam-e-Ummat)
presented the pure and authentic religion by the
name of “Islam-e-Naab”. The physician of the nation
(Ummah) identified the disease of the nation
accurately, and his wish was fulfilled by the Leader of
the nation. Allama Iqbal had the desire that Muslim
nation should get Mashrab-e-Naab (Pure drinking
water) and Islam-e-Naab and Allah (s) fulfilled his
desire through the face of Imam Khomeini (r.a)

Imam Khomeini (r.a) got the attention of the

Muslims towards two forms and faces of Islam; first
is the pure Islam of Mohammed (s.a.w.s) and
another is the Islam of America, which means the
Islam favored by America. Islam of America is that
Islam which does not cause any damage to America
and in fact it serves the interests of America. For this
type of Islam the terminology used by Allama Iqbal
was the Islam of Sufi courtyards; that is an Islam
which has no concern with the practical life of human
being and focuses on indulging and keeping human
being busy in few individual acts of worship, oral
recitations and gatherings of praises and hymns. It is
that religion which teaches to remain silent against

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oppressive rulers and devils; and in fact justifies and

supports their tyranny and crimes, whereby the
devils of every era takes advantage from such type
of Islam. Imam Khomeini (r.a) says that there is an
Islam of America which is the religion of painless
capitalists and the religion of unconcerned senseless
people who remain unconcerned about the affairs of
the nation (Ummah). It is the religion of those
pretending and aiming to be considered as sacred
beings, it is the religion of the Scholars of Courtyards
(of rulers), it is the religion of imperialists and
tyrants; it is the religion of slaves and workers of
transgressing devils. It is the religion of kings,
Supremes and emperors. It is the religion of silent
and puppet scholars and a religion of professional
traders (in the name of religion).

On the occasion of the martyrdom of Arif Hussain al

Hussaini (r.a) Imam Khomeini (r.a) addressed the
Pakistani nation and said :

“The privileged Muslims and the community of

Pakistan; who have been a truly loyal community
towards the revolution and Islamic values; and with
whom we have had a long time ideological, cultural
and a warn revolutionary relation should keep alive
the thoughts of this Martyr (Arif Hussain Hussaini)
and should not allow the sons of Shaitan to become
an obstacle in the path of Islam-e-Mohammedi
(s.a.w.s)” (Sahifa e Noor)

The physician of the nation, Allama Iqbal has termed

this religion as a Satanic religion, and in one of his
famous poem he refers to Satan issuing a verdict to
his disciples to always keep the Muslims away from
the constitution of Prophet Mohammed (s.a.w.s).
They should not allow the Muslims to come near the

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true religion of Holy Quran. And instead of this they

should strengthen the Muslims towards the
temperament of oral recitations, hymns and a
religion similar to that of Sufi Courtyard.

“I know that this nation is not a follower of Quran,

and the Religion of believers is Capitalism (craze for
wealth)”

“I am afraid of the needs of the current era

If the (true) religion of Prophet may get revealed”

“Beware! Hundred times from the (religious)

constitution of Prophet
That which protects the Women, makes man
determined and perfect”

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“It would be better if this (religious) constitution

remains hidden from the eyes of the world
It is good for now that the believers themselves
don’t trust it”

“Every moment I am worried about the awakening of

this Ummah
The reality of whose religion is in being accountable
for the world”

“Keep him passionate with the religion of oral

recitations
Make him strong towards the ideology and attitude
of courtyard (Sufis)”

Imam Khomeini (r.a) says that the Muslims should

be aware that there exists a Pure Islam of Prophet
Mohammed (s.a.w.s) as well, which is the true and
pure religion brought by this Messenger of Allah
(s.a.w.s). Today the Muslim nation (Ummah) has lost

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 Mashrabe Naab – Goods for Humanity

the pure Islam and instead the Islam of America is

being practiced. Imam (r.a) says that it is an
obligatory duty of the scholars of Islam and the
Muslim nations (Ummah) to search, find and then
follow the pure, true and an unadulterated Islam of
Mohammed (s.a.w.s). This leader of nation (Imam-e-
Ummat) has specified in details the characteristics of
these two types of Islam, the differences between
the two, and has expressed the visions and beliefs of
both these forms of religion. He (r.a) has also
specified the specialties and attributes of the
propagators of both the forms of religion and also
the signs of identification of the followers of both the
types of Islam.

The physician of the nation (Ummah) (Iqbal) has

also openly talked about the faces of both the types
of Islam in his Urdu and Persian poems and has also
made people aware about the differences between
the two. Our purpose is to present this fundamental
need of Muslim nation; that is the pure religion of
Mohammed (s.a.w.s) in the light of the works of the
Physician of nation and the Leader of nation in this
first part of the book later and in second part we will
present this pure Islam in the words of Holy Quran.
It is the most essential obligatory duty to present to
the Muslim nation a pure and authentic drink instead
of an impure, adulterated and filthy drink. In order
to fulfill this obligatory responsibility this “Mashrabe
Naab” has come into action.

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Warm Heart

Human being for the purpose of achieving perfection

needs an unadulterated pure Immaculate Ideological
source and religion. An unadulterated pure religion
or an ideology is not acquired by everyone because it
needs a great and elevated courage; and every
temperament has a food of different taste. According
to Maulana Rum:

Everyone is not prepared to listen to the truth

Not every bird eats figs
Specifically the bird that is dead and abased
The one that is blind and full with blind thoughts

He intends to say that not every one is capable of

listening and understanding the reality. The food for
everyone is in accordance with its ability and status.

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Some animals eat filth whereas some eat pure food.

The pet cocks in homes at times start to eat filth
because they are not capable of flying. They prey on
debris and waste containers because their approach
is not to the fruits hanging on tall and big trees
whereas some birds eat good and pure food.

Fig in Arabic is called as “Teen” that is not the food

of every abased bird; this is the food of pure
temperament and high standard birds. The bird that
is not able to move properly, wearing out, blind and
is like dead, does not eat high quality food like figs.

The example of human beings is also similar,

whereby some human beings are abased and do not
possess abilities and qualities.. An unadulterated and
pure religion does not comply with their abased
nature. Those who are specifically blind by heart and
lack vision, those whose minds and hearts are full
with corrupt, indecent thoughts and imaginations,
are not at all capable of accepting a pure Islam and a
pure Immaculate Ideology. Their religion is full of
mischief, indecent and vulgar imaginations. Allama
Iqbal declares the School of Shabbir (Imam Hussain)
as the religion of crusaders (Mujahid) whereas he
terms the religion of slaves as that of Sufi
courtyards. He also said that a slave can never adopt
the religion of a crusader because slavery has made
its base in their veins and foundations. The Pure
Islam is much above the understanding of slaves, it
is beyond the minds of unconcerned and painless
human beings, and is beyond the approach of
traders, courtesans and name sake sacred beings
“‫( ”  ّہ ا اﮩّون‬It can only be understood by pure
beings and people of pure innate nature). This pure

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 Mashrabe Naab – Goods for Humanity

drink does not get down through every throat and

the state of some gets disturbed after drinking this.

It is mentioned in a parable that once a leather

painter entered a perfume market; moment the
fragrances reached him, his mind wobbled and there
itself he felt down unconscious. People gathered
around him and tried several means to get him back
to senses. Someone rubbed his hand, some sprinkled
water on this face, some started to loosen his dress
and whatever could come in anyone’s mind they
started to do for bringing him back to consciousness;
but no formula worked. His relatives were finally
informed; his brother rushed to the place after
getting the news that his brother his lying
unconscious and all attempts to gain his
consciousness have failed. He went away from crowd
and got the excreta of a dog from somewhere, hiding
it inside his sleeves. He rushed through the crowd
and brought the excreta of the dog near the nose of
his brother, and the brother immediately gained his
consciousness and got up. People were astonished
that they had tried all formulas but nothing worked
so what was the medicine which he made his brother
smell and he immediately came back to senses.
When they inquired, his brother replied that my
brother’s profession is to paint leather and has been
busy in this work throughout his life. Stale and bad
odor has become a routine smell for him and hence
he was not able to bear the fragrance of perfume.

The outcome of this parable is that those who have

become used to adulterated, indecent, impure
thoughts and habits cannot tolerate pure and
immaculate things. This was the reason that the
invitation of the Prophets was unbearable by some.

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Read in the Quran the meaning of impure men and

impure women
Then ponder over the secret veiled behind this.

Pure things do not harmonize with the nature of

impure beings
Impure temperaments are not worthy and capable of
pure affairs.

These filthy beings have become deviated and

misguided with fragrance of revelations,
Thus they used to tell the Prophets that you are bad
omen for us.

Allama Iqbal says that a Pure Immaculate Ideology

does not harmonize with everyone’s nature, instead
it is meant for specific beings only. Those who
possess elevated courage and are not willing to
accept slavery, lowliness and humiliation are the
ones worthy of an Immaculate Ideology or the Pure
source of ideology. Apart from an elevated nature a
warm heart is also required because this pure drink
does not goes down a cold heart.

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 Mashrabe Naab – Goods for Humanity

Warm heart

In Persian language a warm heart is used as a

proverb. A warm heart or a heart with heat means
presence of hope, enthusiasm, excitement,
eagerness and desire. A heart with heat means to be
hopeful, confident, contented and painful. As against
this is a cold heart which means despair,
hopelessness and depression.

Allama says that, for a human being to achieve

perfection he needs a Pure source of ideology
(Mashrabe Naab) and this Immaculate Ideology or a
pure religion needs a warm heart, which implies that
without hopes, excitement and enthusiasm a person
cannot become a perfect man. Coldness in heart or
hopelessness and despair do not harmonize with a
pure ideology. Hopelessness and despair are the
foundations of all failures irrespective of individual or
nation (Ummat); hopelessness is assassination for
both.

Allah (s) has created man imperfect and has placed

him on the motorway of perfection. Allah (s) has
given two different responsibilities to the two
different faculties inside human being. One is the
Satanic faculty whose task is to make human being
hopeless and despaired. Spreading despair within
humanity and its generations is the work of Satan.
On one hand Allah(s) has given the liberty to Satanic
and devilish forces to spread despair whereas on the
other hand the children of Adam are prevented from
being despaired and have been warned that they
should never become a victim of despair because
this is something spread by Satan.

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 Mashrabe Naab – Goods for Humanity

It is mentioned in the Ayah 36 of Surah Rum in the

Holy Quran:

ُْ 1ْ 8
ِ "ُ ‫ُا َِ َوإِن‬9:ِ َ +ً ,َ 9 ْ ‫س َر‬َ '‫'َ ا‬7ْ ‫َوِإذَا َأ َذ‬
‫ن‬
َ ُ>'َ ?ْ َ ْ‫ْ َأ ْ@ِ ِْ ِإذَا ُه‬Aَ @ 7َ َ,ِ ٌ+Cَ 
َ
And when We make people taste of mercy they
rejoice in it, and if an evil befall them for what their
hands have already wrought, lo! they are in despair.

This is the temperament of some people that they

rejoice in good times and become victim of despair in
bad circumstances.

It is said in Ayah 49 of Surah Fussilat:

:2 J
 ‫ ُ! ا‬D
  ‫ َوإِن‬:ِ ْ E
َ ْ ‫َء ا‬%‫ن ِ ُد‬
ُ َD(ِHْ ‫َ ُم ا‬D
ْ َ َ
‫ط‬
ٌ ُ'7َ ٌ‫ُوس‬Lَ َ
Man is never tired of praying for good, and if evil
touches him, then he is despairing, hopeless.

It is said in Ayah 53 of Surah Zumair:

‫ ِْ َ َ" ْ? َ'>ُا‬D

ِ 5ُ (َ‫ أ‬Mَ$% َ ‫ُا‬:َ  ْ ‫ي اِ َ َأ‬
َ ‫َ ِد‬1%
ِ َ ْ67ُ
!ِ $‫ ا‬+ِ ,َ 9
ْ ‫ِ ر‬
Say: O my servants! who have acted extravagantly
against their own souls, do not despair of the mercy
of Allah;

In Ayah 56 of Surah Hujrat

‫ن‬
َ 2NO‫ ا‬P
 ‫ رَ ِ! ِإ‬+ِ ,َ 9
ْ ‫ ِ ر‬Q
ُ 'َ ?ْ َ َ ‫َلَ َو‬7

Page 43 of 132
 Mashrabe Naab – Goods for Humanity

He said: And who despairs of the mercy of his Lord

but the erring ones?

In Ayah 86 of Surah Yusuf it is said that it is the

unbelievers who are despaired of Allah’s kindness

‫ن‬
َ ‫ُو‬:ِ َ-ْ ‫ ا ْ َ?ْ ُم ا‬P
 ‫ ِ! ِإ‬$ّ‫ح ا‬
ِ ْ‫س ِ رو‬
ُ َْ َ P
َ
Surely none despairs of Allah's mercy except the
unbelieving people.

Allah(s) aroused Prophets to give salvation to human

beings who due to their nature and Satanic
reminders become victims of despair. The Prophets
task is to take human beings out of despair and
make them hopeful:

‫ ِر‬2'‫ ا‬Mَ‫ت ِإ‬

ِ َ,$ُU
2 ‫س ِ َ ا‬
َ '‫ج ا‬
َ :ِ E
ْ &ُ ِ
..You may bring forth mankind from darkness unto
light.. (14:1)

Despair and hopelessness is the biggest darkness

and hope is the biggest light. Amongst the attributes
of the Prophets, are Basheer, the giver of good news
and Nazeer , the one who warns.

‫ًا‬:ِ(َ ‫ًا َو‬: J

ِ َ Wَ.ْ ِ ‫ك‬
َ َ'$ْ 
َ ْ‫ِإ( َأر‬
The giver of good news (Basheer) does not means
one who only gives good news of Houries; in fact the
biggest of all good news is to give hopes to
despaired human beings. One who warns (Nazeer)
does not mean to scare people, it means to make
man aware about the dangers facing him and

Page 44 of 132
 Mashrabe Naab – Goods for Humanity

amongst these dangers the most important one is

despair and hopelessness.

The danger of despair increases when an entire

nation and community becomes a victim of this and
due to despair and hopelessness the movement of
nations (Ummat) stops. They loose self trust, they
are afraid of freedom; disgrace and humiliation
becomes their fate; poverty and begging becomes a
practice and they start to feel proud on their slavery.

Allama Iqbal felt the despair and hopelessness

amongst the Muslims of Indian subcontinent and
attempted to develop hope and positive desires in
them. Iqbal writes in one of his odes:

The veins of freedom are hard as those of a rock

The veins of one subjugated are soft as those of
grape vines

The heart of one subjugated is dead, depressed and

hopeless
The heart of one free is alive, passionate and
celebrative

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The wealth of one free is enlightened heart and

warm self
The capital of one subjugated are only moist eyes

One subjugated is indifferent to ethics and fortitude

Though he is clever in giving logical justifications for
his state

It is not possible for one subjugated to be ranked

with one free
He is the slave of heavenly bodies whereas the one
free is the master.

The veins of a free human being or a perfect man

are hard like the veins of a rock that cannot be easily
cut. This means, the conviction, courage and
intentions of a free man is very firm that cannot be
broken easily. Whereas the veins of a slave are soft
and delicate, like the stems of a grape vine that
breaks easily. It implies that the conviction and
intentions of a slave community are not strong and
ordinary trouble breaks their conviction. The slave

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community looses its courage against hardships. The

world of free human beings and those of slaves is
different, because the heart of a slave is always
dead, switched off, hopeless and despaired due to
which his heart possess no goals and purpose;
whereas the heart of a free man is alive, hopeful,
passionate and rejoicing. A free person is not happy
because his desires are getting fulfilled, but instead
the cause of his happiness is the hopes for future. He
knows that his efforts will display colours one day
and he will come out of the current state. Free
communities are also never depressed and they have
absolutely certaint about their success and hence
they accept all difficulties with sublimity.

The assets of a free man are his enlightened heart

and warm self. He is an effective caller and invoker.
He always keeps the lamp of hope lit inside his self
through the light in his heart. Free communities
never allow the lamp of hope to turn off. A free man
has pain and grievances in his heart due to which his
self is always heated, and a warm self is the sign of
life. The lamp of the hope for life never extinguishes
inside him. He keeps everyone awakened by his
effective provocations and develops hopes in others
to be alive. On the other hand the assets of a slave
and a subjugated being are only his tears of
frustration. A slave leaves efforts and struggles since
he is a victim of hopelessness and despair; as a
result he becomes ignored and deprived; and
throughout his life he recites the elegies of his
deprivation out of humiliation shedding tears like
helpless. Due to despair he is surrounded by
grievances and pains; and instead of struggling
against the difficulties he just beats his thighs on his
grievances. Though neither these tears are medicine
for his pains, nor is the beating of thighs going to

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solve any problem. This subjugated and slave group

is an expert in carving justifications to prove the
correctness of their helplessness, lowliness and dilute
sate. He proves tolerance of oppression as the virtue
of forbearance and courage; and terms cowardliness
as long sightedness. These subjugated beings never
possess any ethics and sincerity in them and due to
acceptance of disgrace they loose Manliness and
fortitude.

A subjugated and slave person can never be equal to

a free person, because a subjugated person is
subjugated in front of everything. He is the slave of
capitalists, he is the slave of politicians, he is the
slave of feudalist, he is the slave of his self carnal
desires and he is the slave of the land as well as the
era. The flavor of slavery has made him the slave of
everything to the extent that he is even a slave of
heavenly bodies. The free person on the other hand
is the commander of everything; he never comes
under pressure in front of anyone. In the words of
Mullah Zaigam Lolabi:

When the blood of subjugated communities gets

warm
The materialistic world then starts to shiver

Man’s conscience purifies from doubts and

estimations

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The lamps of wanting then lightens the path

Those torn out old clothes that cannot be stitched by

wisdom
Love stitches them without needle and thread

Then breaks into pieces with the strokes of love,

The idol of governances whose front is a mirror and
rear is stone

The despaired and subjugated communities

entangled in the chains of slavery awake one day;
and the ray of hope bursts out in them which heats
up their blood and their blood becomes passionate.
The physical world and the heavens shiver by
witnessing their conviction, enthusiasm and courage.
The east and west start to shiver from living,
awakened communities full of hopes casting awe and
fear on north and south.

When the wave of hope and freedom runs in the

heart of human being then doubts, suspicions,
denials, shortcomings, fear and terror annihilates
from the conscience of these slave communities. And
then the heart becomes rich with the wealth of
certainty and the subjugated communities come out
of internal confusions and become firm on the path
of salvation. The lamp of hope and desires turns on
inside them, due to which the darkness and

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difficulties fade away. Then by treading on the path

lightened by the lamps of hopes one day they reach
their destination.

Those old open wounds and worn out quilts on their

laps which could not be stitched by wisdom gets
fixed by eagerness and love without the need of
needle and thread. Hopelessness in communities
develops unpreparedness; deep wounds out of
despair develop on the appearance of nation;
subjugation tears the skirt of the nation and due to
slavery the collars of the nation also gets torn. These
can never be fixed by subjugated and hopeless
communities. The intelligence that preaches the
ways of slavery cannot stitch every skirt; those
thoughts that give justification proofs for
hopelessness can never heal these wounds. But
instead the solution for all these difficulties lies in the
enthusiasm and passion that develops inside the
heart of a man due to the lamp of hope and desires.
This is what turns into a deep love (Ishq).

The intellect is indulged in inferiority complex hence

it feels more about lack of means. Intelligence looks
for excuses to ignore these wounds and to stitch the
torn collars because it does not possess the means of
resolution whereas true passionate love
accomplishes this task without means. It stitches the
wounds without needle and thread. This is because
when hope gives birth to love then human being
develops self confidence and then this love does not
permit man to sit comfortably. It makes man
disturbed and takes away his sleep; it sets fire to his
heart and torments human beings. When hope
ignites the lamp of love in subjugated communities,
this slave community rises against their oppressive
masters and coercive rulers. This hope with empty

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hands strikes continuously and constantly breaks

into pieces the stone idol of tyranny, thereby getting
salvation from this fraudulent and oppressive system
of governance. This oppressive system is the one
which in its exterior is like a mirror but at its back it
is hard as stone. On its tongue are talks of welfare,
sympathy, rights and humanity but its heart is
merciless, cruel and tyrannical. In the poem by the
name The Satan’s Advisory Council, Allama Iqbal
says.

How can they frighten me the Socialist lads,

since long jobless, confused and loafing lads.

The only threat I have is from that nation

whose heart still holds hidden embers of crave

The Satan is telling his advisors that the Satanic

system has no fear from the street roamers and
socialists because this is a subjugated group that
possesses no goals. This is the reason that they are
troubled, dumb and simple people. Their visions and
thoughts are also disturbed and lowly. Kingship is a
Satanic system over which Satan has put the attire
of Democracy and it has no dangers from socialism.
If the Satan is afraid, then it is from the community

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who in its appearance has been charred to ashes by

the fire set by its own people and others, but still the
spark of hope is present below these ashes. The
Satan is saying that the fear he has, is that this
spark buried below ashes might turn into a flame
completely burning out the Satanic system.

Allama contines in the same poem; one of the

advisors of Satan replied to him that it is true that
there is a severe danger from hopeful communities
and nations desiring dignity but the development of
these hopes and desires is not so easy.

There is a danger but hopes are not easy to develop

If it develops somewhere then either it dies or
remains raw

The opinion of the advisor of Satan is that the clouds

of despair and hopelessness over slave and
subjugated communities are so dense that the
development of hopes is impossible. If sometimes
hope and desires (for freedom) gets birth then these
die very quickly in subjugated communities because
it is difficult to keep it alive just on the bases of
hopes. The second reason is that within subjugated
communities such people are born whose work is to
threaten, scare and make the despaired communities
terrorized. They make the slaves hopeless by their
political and religious attires.

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And if by chance hopes get birth and do not die then

also it remains raw and undetermined because there
is a shortage of individuals who would build
determination on hopes within the subjugated
communities. But what the Satan says is that even if
the desire for freedom is raw still it is dangerous for
the Satanic system.

This eastern poet (Iqbal) writes that, at times there

are desires do develop, but they are not those
desires which are necessary; but instead of desires
for freedom some other desires get developed in
these subjugated beings which even if it is not
damaging it is still not beneficial. This is because for
the development of right desires an agreement on
the right direction is required.

Your supplication is that your desires get fulfilled

My supplication is that your desires change

Man should think about the desires before

supplicating for its fulfillment. If he is not desiring
something that is correct, which can make him
privileged in this world and hereafter granting him
respect and wonders; then he should change his
desires.

Allama did not agree with the desires of the Muslim

nation. These desires are infant and childish near
him and not worthy of the status of the Muslim
nation. Therefore Allama supplicates that rather then

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fulfilling the desires of the Muslim nation, their

desires should be changed.

In Saqi Nama (An Ode to the cup bearer) Allama

discussed his desires and requests; and then he
pleads to Allah(s) that these should be developed in
my community and the youths as well. The desires of
Iqbal are:

O Saqi (cub bearer)! Give me the old wine again!

Let the potent cup go round again!

Let me soar on the wings of love

Make my dust fly like a firefly;

Get freedom for your wisdom

And make the young masters of old;

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Urge them to move, to stir

Give them Ali’s heart, give them Siddeeq’s passion;

Let the same old love pierce their hearts

Awaken in them a burning zeal;

Give the young a passion in their hearts

Give them my vision, my love of God;

Free my boat from the whirlpool’s grip

And make it move forward;

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Reveal to me the secrets of life and death

For the entire universe lies in front of your eyes;

The treasures of mine are submerged, unsleeping

eyes,
And secret yearnings of the heart;

My anguished sighs at mid-night,

My solitude in the world of men;

My urges and my desires

My hopes and my quests;

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My nature a mirror of daily happenings

It is residence for all types of thoughts;

My heart has become a center for the struggles of

life
With armies of suspicion passing by but still a citadel
of certitude

O cup bearer! These are the treasures of this beggar

And with these I am rich even in this poverty

Share this treasure in my caravan

Distribute it and let it reach its destination

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After discussing the abased state of the Muslims,

Iqbal presents his desires in the presence of Allah(s),
and the desire which he discusses on top of the list is
Mashrabe-Naab that is a pure and real religion.

In his poem; the Cup-bearer (Saqi) refers to the

essence of Allah(s), and the old wine points towards
that ancient Islam that was present in the era of the
Messenger of Allah(s) which Imam Khomeini (r.a)
termed it as Islam-e-Naab-e- Mohammadi (s) i.e. the
Pure Islam of Prophet Mohammed (s.a.w.s). The
reason why Allama (in his ode) is supplicating and
desirous of this old wine or the Mohammedian Islam
is because the Islam present with the Muslims today
is not the pure and real Islam. This Islam present
today is severely adulterated, several temperaments
like Sufi courtyards culture have developed in it, and
it has developed subjugation, slavery and artificial
faces.

Allama puts forward his second desire in the form of

supplication and says that; O my Lord grant me
passionate Love instead of a selfish and interest
oriented wisdom. I should get the wings of love so
that I can fly like lovers.

My Lord! Make me a firefly in this dark and black

night hovering over the Muslim nation (Ummat). Let
my dust (existence) be like the firefly who spreads
light in darkness. This means that, rather than
complaining about darkness, reciting elegies about
difficulties and shedding tears on the pains, even
though I am lowly and small (resemblance to a
firefly), weak and feeble, but still I should become a
little lamp of light. If I cannot become a sun for my

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community, at least I can keep on spreading little

light like a candle or firefly.

O my cup-bearer! Give freedom to my wisdom from

slavery. Intelligence is the greatest of all your gifts
and the intelligence of subjugated communities also
become slaves. When wisdom becomes slaves then it
starts showing paths of slavery to man; it starts
carving proofs and justifications for slavery and
humiliation.

O Allah! Awaken the youths of my community, grant

them the lamp of hopes, and give them the courage
to adopt new ways and new methods, give them
salvation from blind following of the aged, thereby
giving them an opportunity to be creative so that
they themselves can take care of the responsibilities
of their era. Remove the weakness like that of old
from the youth and develop the courage and
enthusiasm of the young in the aged.

O my cup-bearer! Give me the pain for religion and

pain for my nation; that pain which keeps on stirring
me, and give me the passion which gives me the
strength of getting aroused and charged. For this
give me the heart and daring of Ali –e- Murtuza so
that fear and awe gets out of my heart. And give me
a true passion so that I can always feel the pains and
agonies of the nation and humanity.

O the one who serves me old wine (i.e. true old

Islam)! Do pierce again today in the heart of the
Muslim nation the arrows of your love that would
develop pain and passion in the hearts of Muslims.

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O Allah! Develop quests in our chests, desires in our

heart and develop hope in our hopeless and
despaired hearts.

O the owner of the old cup! Develop in the youths of

my nation passion and tenderness by which they can
feel the pains and grievances of the nation; and for
the development of this pain and grievances give the
youths of my community the love and vision that I
possess. The love which makes me restless should
also make the youths of my community restless and
grant them my deep and long sighted vision.

O the creator of human beings! Today the ship of the

Muslim nation is gripped by whirlpools and hence you
make it reach the shore with your kindness and
generosity. Today the ship of the nation is
surrounded by storms due to the negligence of
meager and fabricated sailors, non visionary and
incapable beings. It is surrounded by calamities from
all around. End its stagnancy and silence; and make
it a flyer by developing movement in it.

O the creator of life and death! Acquaint myself and

my nation with the reality of life and death so that
the fear of death exits out of the hearts of Muslims.
My lamentations and mourning on the current state
of the Muslim nation, the tears rolling out of the
grievances of the slavery of my community, the
dreams of these moist eyes, my being awakened at
nights and the hidden restlessness and turbulence in
my heart, is not known to anyone. But O my Lord
you are acquainted with my heart and my state at
night. You are the only one who is aware about my
sighs and pleadings at mid-night because in every
midnight I get up and place my forehead on dust
mourning and lamenting on the pains of the nation

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and I supplicate to you for the salvation of the

nation.

Whether I am in solitude or in a gathering the pains

of my community always troubles me due to which
my heart always remains passionate and humble. O
the centre of hopes and desires! My urges are too
many and my desires are in abundance, my hopes
are infinite and my quests are never ending.

O the creator of the innate nature of man! My nature

and my existence is the mirror of all the incidents,
whatever is happening with the nation is present in
my heart. My sharp and blunt thoughts come
through my soul. Every type of thoughts have made
my mind a place of shelter, my heart has become a
center for the struggles of my life as if the battle of
survival and life of the community is going on in my
heart. This is because even though battalions of
thoughts and suspicions come and go out of my
heart but still it is a citadel of certitude.

O my kind Lord! These desires, hopes, urges, quests,

wills, passion and tenderness, sighs and pleadings,
invocations, pains and restlessness, passionate love,
fortress of certitude and a desire for Mashrab-e-Naab
(a pure religion) are total treasures of this beggar,
and it is due to these goods that I am rich even in
this state of poverty.

O the cup-bearer of the drink! Spread these

treasures of mine in my community and nation,
distribute these in the Muslim nation so that
everyone develops the same hope and quest that I
possess.

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O the absolute God! By distributing these treasures

to my nation, make this nation reach its goal
because the salvation of the Islamic nation lies in
this.

Allama in one of his Persian works has gathered all

his desires and hopes absorbing them in one reality;
and by taking the name of the true standard bearer
of Mashrabe Naab (a Pure religion and school) he
has unveiled this entire subject. He says:

I desire for spears, arrows and swords

Mind before you come with me because my path is
the School of Shabbir

My path is that school of Shabbir (Imam

Hussain(a.s)) in which human being surrenders
himself to spears, arrows and swords, so that the
nation can survive, Islam can survive, salvation from
slavery is achieved and the Muslims can get
emancipation and dignity.

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A Purified Vision

Human being needs an elevated courage and a pure

Immaculate Ideology to reach perfection. In order to
understand and accept this pure immaculate
ideology a hopeful heart, a pure vision and a restless
soul is required.

Without a pure vision the original and authentic

religion cannot be seen. People loose their way
despite of pure ways being present; even in the
presence of light some people live in valleys of
abasement and confusion. The function of light is to
make realities visible to human being and to brighten
the ways by removing darkness from them. But
some people deviate even on bright paths because
on pure, clean paths with bright light you also need
those eyes which can see this brightness. These eyes
need that vision as well which can differentiate
between purity and adulteration. This vision also
needs purity which can wash the adulteration of eyes
and can absorb the purity of a pure and authentic
religion.

The Pure Islam (Islam-e-Naab) is a vision and

visions are only developed when the sight is
developed. A sign of human beings maturity is that
he becomes a possessor of vision. Those who lack
sight always lack vision. A person remains ignorant
of everything unless he becomes possessor of vision;
he remains unacquainted with creator and his
created world. He is unaware of his religion and even
his own self remains unidentified. The secrets of

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universe are unveiled only through this virtue, but it

is a difficult thing to become a possessor of vision.

Allama Iqbal says:

More difficult it is to see the world than to dominate

it
The eyes of heart develop vision only when heart
soaks in blood

It is easy to conquer the entire world and to rule

over it but to understand the essence of this world,
to become acquainted with its reality is more difficult
than conquering the world. This is because to
understand the reality of universe it is essential to be
a possessor of vision. A true and precise vision gets
developed by the constant bleeding of the heart,. At
times greed and lust presents itself as vision, due to
which the greedy beings consider themselves as
visionary, and present their greed as visions. Allama
Iqbal says:

Develop a wide scattered vision, but it is difficult to

develop
Greed develops images inside the heart in secrecy

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One who is not a possessor of vision is deprived from

grasping realities and fine, precise points are kept
away from them. All what the professors of reality
have said about this has been interpreted by Allama
Iqbal in these words:

Don’t sit in my gathering if you do not possess a

vision
My comments on self recognition are like sharp
spears

If you are not a possessor of vision then do not sit in

my gathering of discourses because the comments
and points on self recognition and realities are
sharper than swords, which can only get inside the
hearts of possessors of vision and they shred the
greedy being into blood bath. Human being asks
from Allah (s) everything except for the thing which
he should be really asking for. He does not demands
the things which he needs the most. Iqbal says:

Neither a faithful nor the richness of faithful

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Remained a Sufi, but lost the enlightenment of

conscience
Again ask from Lord the same heart and vision
That gives you richness even in poverty

Today the believers present are not seen with the

richness of faith in them and even those who are
seen as Sufi (Mystics) have lost the light of their
conscience. This is because that heart and vision
which would acquire that richness is missing in the
Sufi. Hence ask from your Lord, that heart and vision
due to which man can become rich and wealthy even
in the state of poverty. The asset of nation (Ummah)
for which Iqbal supplicates to his lord is “O my Lord!
Give my youths the passionate heart, grant them the
love I possess and the same vision which you have
given me, give it to the youths of my nation as well.”

Give the young a passion in their hearts

Give them my vision, my love of God;

Human being cannot acquire the secret of his life

unless he develops this heart and vision; without
which he wanders around in astonishment within the
philosophies of different schools of thoughts. He
traverses the path of misguidance by considering
them as the path of guidance. He drowns inside
misguidance to the extent that he himself becomes
an obstacle on the path of guidance. History has
seen several such greedy and lustful beings who
have kept people away from truth and
righteousness. Even today the generations of

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humanity are getting perished due to these greedy

beings who out of their self carved thoughts have
deprived people from the Pure Islam (Islam-e-Naab).
In order to get the nation out from this distress we
need a possessor of vision.

Iqbal says:

The secret of my journey of life is not unlocking

From where can I bring a possessor of vision?

He refers to those possessors of vision who awaken

their people and make their nation aware showing
them the path of salvation. It is essential to have
heart and vision along with knowledge. If there is
knowledge without vision than this knowledge
becomes the basis of idol worship. Such a Scholar is
an idol worshipper and just like Azar (the guardian of
Prophet Ibrahim) his profession is to carve idols. He
himself is an idol worshipper and invites his
community also towards idol worshipping. They
carve idols of personality worship, idols of
sectarianism, idols of thoughts and knowledge, idols
of ancient worship and idols of resurgence. But if
there is vision and heart along with knowledge then
this knowledge turns into an idol demolisher. This
knowledge then becomes an Ibrahim of his era.

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That knowledge by itself is an Ibrahim for its idols

Which is made an intimate friend of vision and heart
by the Lord

The time is one, the life is one, and the universe is

one
It is lack of vision that causes issues of past and
present

It is the lack of insight and vision that has distanced

human being from realities. The arguments of
ancient and new are the result of this lack of vision.
Knowledge is general but vision is low and this is the
fundamental difficulty.

The intellectuals are many but visionaries are few

Why astonishment? If your cup has remained empty

He says that the actual visionaries are very few but

claimants of vision are many and people are
deceived by them. There is a testifying standard for
being a visionary. Allama Iqbal says:

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I am aware about the style of elites of the sacred

house (Haram)
If there is no sincerity and purity, then the claims of
vision are useless

The elites of the sacred house definitely claim to be

visionary but sincerity is not found in them. Hence it
is essential to discriminate between the people of
vision and people of greed and lust.

O the visionary! You have a good taste But

one who cannot witness the reality of things, what’s
the use of such vision

The taste of vision is not just enough; you need to

have information about the reality as well. Jut like if
the pure Islam (Islam-e-Naab) is not understood by
someone and he cannot see clear and manifested
realities than that taste in the vision is nothing but
deceit and treachery of vision.

When a person becomes a possessor of vision then

he also needs purity in his vision. If the vision and
sight becomes impure then it is more dangerous
than short sightedness or lack of vision. When the
sight becomes adulterated, the realities are also
seen adulterated. A pure sight always witnesses

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things in its original state. A big difficulty of sight is

the veils and curtains. The Holy Quran after
mentioning all the realities has also referred to a
group which has veils over its sight and there are
seals on their heart. Allah (s) has instructed His
Messenger to stay away from this group since they
will never be able to witness realities as Allah has set
seals on their hearts and veils on their eyes. This
group is present in every era and on every land.

When the Holy Prophet (s.a.w.s) came with the pure

and authentic religion they could not see it and even
today when the son of Messenger, Imam Khomeini
(r.a) presented the same pure and authentic religion,
these blind hearted and veiled eyes people could not
see it. In that era also the same group was against
the pure religion and even today the same group is
against the pure religion.

ٌ‫َ َوة‬JZ
ِ ْ‫َ ِر ِه‬8ْ ‫ َأ‬Mَ$%
َ ‫َو‬
… And there is a covering over their eyes..

Impure eyes look at other things as impurities; they

dislike pure beings, pure thoughts and pure ways.
The possessors of impure sights are like those flies
that have become habituated to garbage and would
never sit on a flower but instead spend his entire life
on piles of garbage and filth.

Today there are such people present who dislike the

Islamic system from amongst all other systems
implemented in the world. They cannot tolerate
Islamic philosophy amongst all other philosophies.

Allah has not concealed truth from anyone; the sun

of realities and truth rises for everyone but a Bat is

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deprived of looking at the sun due to veils on its

eyes. This strangely created animal is a lesson for
many people whereby it is telling people that it is not
just me who cannot see light there are some
namesake human beings who are also deprived of
seeing light and understanding the realities. They
have also been presented clearly all realities but they
have rejected them. Iqbal says:

The world cannot hide its realities

Your veil is the impurity of your heart and vision

The world has expressed all its realities and not

hidden anything, but still if you are deprived of these
realities then the reason is the impurity of your heart
and vision; and the veil of adulteration on your sight.
When Allah desires to punish a person he deprives
him of vision and purity and snatches away the
pleasure of worship from the person’s heart.

Your punishment is deprivation from dawn

invocations
Deprivation from passionate pleasure and vision

Your punishment is that you remain deprived of

invocations and supplications at dawn. You are away
from divine passion and pleasure and also deprived
of sight and vision. This is the reason the saints of
Allah have reminded us of this supplication:

Page 71 of 132
 Mashrabe Naab – Goods for Humanity

O My Lord! Grant such a vision of insight that could

go across all the veils to reach your grandeur.

Page 72 of 132
 Mashrabe Naab – Goods for Humanity

Restless Soul

What does a man need; an elevated nature, a pure

spring of immaculate ideology
A warm heart, a pure vision and a restless soul

In order to reach perfection Human being needs an

elevated nature (or personality), a pure immaculate
Ideology, a hopeful heart, a pure vision and a
restless soul. An elevated courage, warm heart, pure
vision and a restless soul are the abilities possessed
by man which makes him capable to acquire this
pure immaculate ideology. The element which
provides man movement towards perfection is the
immaculate ideology (Mashrabe Naab). A pure drink
(Mashrabe Naab) is so delicate and tender that it
does not enter inside every self because it is from
that essence who has given existence to self; and
since that essence is pure his drink of ideology is
also pure hence it needs a pure self. The meaning of
self over here is the soul of human being. Self, heart,
soul are all used in the same sense.

The meaning of restlessness means possessing no

strength. Restlessness means a state of distress and
comfortlessness. Though the creation of soul for
human being in the physical world starts from clay
but in accordance with the principles of perfection in

Page 73 of 132
 Mashrabe Naab – Goods for Humanity

the system of existence this pinch of clay becomes

superior as it steps out of this world of physical
state. The creator of soul has narrated the story of
its creation in his pure book as:

ٍ [ ِ +ٍ ََ$
ُ ِ ‫ن‬ َ َD(ِHْ ‫ ْ?'َ ا‬$َ\َ ْ@?َ َ‫َو‬
ٍ -ِ  ‫َا ٍر‬:7َ ِ +ً 5َ > ْ (ُ ]ُ َ'$ْ َ ^
َ  _ُ
َ'?ْ $َE
َ َ +ً `َ O
ْ ُ +َ ?َ $ََ ْ ‫ ْ?'َ ا‬$َE
َ َ +ً ?َ $َ%
َ َ+5َ > ْ '2 ‫ ْ? َ' ا‬$َ\
َ  _ُ
]ُ َ(ْJ
َ (َ‫ً ُ_  أ‬,.ْ َ ‫َ َم‬Uِ ْ ‫ْ(َ ا‬D َ -َ َ ً َU% ِ +َ `َ O ْ ,ُ ْ ‫ا‬
َ ?ِ َِEْ ‫ ُ ا‬D َ9 ْ ‫ ُ! َأ‬$‫ك ا‬َ ‫َ َر‬1&َ َ :َ \ َ # ً?$ْ \
َ
"And certainly We created man of an extract of clay,
Then We made him a small seed in a firm resting-
place,
Then We made the seed a clot, then We made the
clot a lump of flesh, then We made (in) the lump of
flesh bones, then We clothed the bones with flesh,
then We caused it to grow into another creation, so
blessed be Allah, the best of the creators." (21:12-
14)

Human being has passed through two stages of

creation; one is the stage where his body reaches
perfection starting from the extract of clay and after
the perfection of body it enters the second stage of
creation.

:َ \
َ # ً?$ْ \
َ ]ُ َ(ْJ
َ (َ‫ُ_  أ‬
The verses 28, 29 of Surah Hijri express the same
thing in other words as:

Page 74 of 132
 Mashrabe Naab – Goods for Humanity

‫ًا‬:Jَ َ ٌWَِ\ (ِ‫ إ‬+ِ -َ aِ b

َ ,َ $ْ ِ c
َ 2 ‫ل َر‬ َ َ7 ْ‫َوِإذ‬
‫ن‬
ٍ ُ'D
ْ  Hٍ,َ 9
َ ْ ‫ل‬ ٍ َ8$ْ d َ
!ُ َ ْ‫ِ َ َ?ُا‬9‫و‬2‫ ِ ِ! ِ ر‬A ُ E ْ 5َ (َ ‫  ْ ُ& ُ! َو‬
َ ‫ذَا‬Hَِ
َ ِ@^
ِ َ
"And when your Lord said to the angels: Surely I am
going to create a mortal of the essence of black mud
fashioned in shape.
So when I have made him complete and breathed
into him of My spirit, fall down making obeisance to
him.
So the angels made obeisance, all of them
together."(15:28-29)

These mentioned stages are the interpretations of

the laws of perfection by which clay becomes a part
of a certification system and transforms into soul.
This means this son of the world of clay enters the
world of purification.

Maulana Roomi, the recognizer of divine revelations

expresses the same in Persian as:

Page 75 of 132
 Mashrabe Naab – Goods for Humanity

*******

********

*********

The perfection of soul of human being starts from

the materialistic world. Maulana says: I was created
as matter and in this world I died and became a
creation that would grow and develop. Then I again
died in this state and entered the state of being a
beast thereby turning into a living being. Then I
entered a stage in which I died again from the world
of beasts and entered the world of human being.
Thus there is no need to be afraid of death because
death has not abased me; in fact it has elevated me.
Now again when I die I will rise from the world of
humans into the world of angels and then when I will
die again in the world of angels I will enter that
world which is beyond anyone's imaginations and
intelligence.

Allah (s) speaks about his creation:

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 Mashrabe Naab – Goods for Humanity

ٍ ِ?ْ "َ ِ D
َ9 ْ ‫ن ِ َأ‬ َ َD(ِHْ ‫ ْ?'َ ا‬$َ\َ ْ@?َ َ
َ $ِِ َ 6َ 5َ 
ْ ‫ُ_  َر َددْ(َ ُ] َأ‬
Certainly We created man in the best make.
Then We render him the lowest of the low. (95:5)

We have nurtured the creation of human being in the

best form and then returned it to the lowest of the
low state. The lowest of the low state (Asfalas
Safeleen) is the world of clay and dust against which
is the esteemed world. By sending man into the
lowest order world he has been told that O man! This
is not your home or country; you are a traveler and
in fact you are an emigrant of this world. After being
born from clay and then coming into the shape of
human being is not the end limit in fact the journey
until here has been governed by persuasive laws.
And from here the laws of choice and your own
control will be applied. This means human being has
to go from "Asfalas Safeleen" to the state of
"Illiyyeen" by his own intention, will and choice; and
finally he has to reach his destination of esteemed
"Illiyyeen" (union with Lord). This verse !ِ ْ َ‫وِإ(ـ ِإ‬
َ !ِ $ِّ (‫ِإ‬
‫ن‬
َ ِ^‫"رَا‬To thee we belong and to thee we have to
return" narrates the story of human being's journey.
In order to remain attentive and concentrated it has
been made a frequent recitation verse for the start
and end of this journey. The son of clay has to do a
long journey from clay to his lord hence he has been
told that during this journey his direction can also
change and instead of going towards his lord he
might head towards someone else. The recognizers
of religion have kept the name of this journey as
"Sair - Sulook" (Walking firm). It is for this journey
that man needs the Right Path (Seerate-

Page 77 of 132
 Mashrabe Naab – Goods for Humanity

Mustaqeem), for completing this journey he needs

guides and for this he is dependent on religion and
revelations. Man has been born in some world
whereas his residence is kept in some other world.
This traveler in this world is an alien and a stranger.
He has to acquire assets from the courtyard of
destruction and has to move towards the courtyard
of immortality. But this marvel of creation at times
forgets everything; he forgets his self, his purpose,
his path, his bounties and assets, his limited
opportunities and more then everything else his
creation hence he needs to be reminded again and
again.

In the Holy Quran one name of the soul and life of

human being is kept as heart "Qalb". The literal
meaning of the Arabic word "Qalb" (heart) is
"change"; something which does not maintains one
state and keeps on changing is known as "Qalb"
(heart). The state of man's soul keeps on changing
and in every state its direction and form also
changes; and in every state its effects and
consequences are also different. The Holy Quran has
mentioned about sixty different states of the heart of
human being. Certain states become the cause of its
deprivation, misguidance, destruction and
assassination whereas some states becomes the
basis of his privilege, salvation, guidance and
growth. Some of the destructive states of heart are
like: a filthy heart, an arrogant heart, a sinful heart,
a negligent heart, a sick heart, a concealed heart, an
infidel heart, a sealed heart, a dead heart, an
unblessed heart, etc. Those states of soul which
becomes the basis of salvation, privilege and
perfection for man are: a secure heart (Qalbe-
Saleem), a peaceful heart, a sincere heart, a pure

Page 78 of 132
 Mashrabe Naab – Goods for Humanity

heart, a humble heart, a fearful heart, a believing

heart, a contented heart, a contented soul, an
acceptable heart and a distressed (in love of God)
heart, etc.

When soul or heart becomes sick, hard or stops then

it looses its ability of reception; the way the Almighty
has referred to the sealed heart:

ُِْ$7ُ Mَ$%
َ !ُ $ّ‫\ َ& َ ا‬
َ
"Allah has sealed their heart"(2:7)

The Holy Quran tells the Holy Prophet (s):

‫ن‬
َ ُ'ِ ْLُ P
َ ْ‫ ْ ِْ َأأَ( َرْ َ" ُْ َأمْ َْ "ُ' ِرْ ُه‬$َ%
َ ٌ‫َاء‬
َ
..It being alike to them whether you warn them, or
do not warn them, will not believe. (2:6)

You inform or don't inform sealed hearts it makes no

difference because their ability to accept anything is
dead; whereas tenderness, humbleness and fear are
those states of heart in which it is prepared to accept
everything and read to accept guidance.

From amongst the states of man's soul Allah (s) has

specifically discussed about play and amusement
(Lahv o Lahab). The meaning of "Lahv" is play and
excitement which takes man away from his purpose
of creation whereas "Lahab" (amusement) are those
acts in which man's intelligence and genuine needs
have no role to play. On the other hand while
defining the world it has been declared as "Lahv o
Lahab) (Play and amusement)

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 Mashrabe Naab – Goods for Humanity

ٌْ َ‫ٌ َو‬fِ َ P

 ‫@ ْ( َ ِإ‬2 ‫ َ ُة ا‬.
َ ْ ‫َو َ ا‬
And this world's life is naught but a play and
amusement (6:32)

The life of this world is nothing but play and

amusement (Lahv or Lahab) which implies that all
playful acts and acts of amusement and
entertainment are all worldly lives.

The soul and self indulge into play and amusement

at a time when it becomes negligent from the basic
point that from where did I come from and where am
I going just like the perfect soul of Ameerul
Momineen (a.s) says:

May Allah (s) bless the person who has the

recognition about where he has come from and
where he has to go.

When someone develops this feeling that I am not in

my nation and I have a long journey ahead, and its
an infinite distance from where he is now and he has
to move from the world of clay to the world of purity,
he has to go from clay to his lord and he has very
less time; then a special state develops inside him
which is termed as distress, restlessness and
comfortlessness. In reality this is the recognition
which makes human being restless whereas play and
amusement makes a person negligent and careless.

The state of distress and restlessness at times also

gets developed in play and amusement (Lahab o

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 Mashrabe Naab – Goods for Humanity

Lahw). This kind of restlessness is damaging and we

witness everyday that people are seen restless and
distressed due to unfulfillment of desires. Due to
inflation, business losses, non fulfillment of
expectations, severing of relations, loosing religious
positions, dangers on self interests, doubts,
suspicions and superstitious mischief's, mental
problems and psychological disturbances; all these
have become diseases. This kind of disturbances
destroys man because these are due to lusts and
desires.

There is one more type of distress, disturbance and

restlessness different from these which takes man
towards an esteemed stature and mystical perfection
because this distress is an outcome of recognition
(Maarifat). Restlessness in the worldly life destroys
and makes a person sick. It takes away strength and
potentials from man. It creates depression in man
taking away movement from him whereas logical
restlessness and esteemed, mystical distress makes
him healthy; it breaks the stagnancy and creates
movement inside him. It ends his depression and
develops freshness and enthusiasm inside him.

Allah(s) has as such ordered everyone to call him

and he will answer ْ- ُ َ ْfg
ِ &َ 
ْ ‫ُ(ِ َأ‬%ْ‫اد‬but for the
distressed beings he has assured them that he will
definitely listen to them

‫ َء‬2D‫ ا‬h
ُ J
ِ -ْ َ ‫َ ُ] َو‬%‫ ِإذَا َد‬: >
َO
ْ ,ُ ْ ‫ ا‬f
ُ g
ِ ُ  ‫َأ‬.
Who answers the distressed one when he calls upon
Him and removes the evil

Page 81 of 132
 Mashrabe Naab – Goods for Humanity

Who other than Allah (s) listens to the distressed

people. A true sincere call comes out from a
distressed heart only.

Allah (s) mentions in the Holy Quran one attribute

amongst other attributes of the believers as; :َ ‫ِإذَا ُذ ِآ‬
ُْ ُ ُ$7ُ ْA$َ^
ِ ‫ ُ! َو‬$ّ‫ ا‬their hearts become restless after
listening to the name of Allah and in reality this
restlessness results into contentment !ِ $ّ‫ ا‬:ِ ‫ ِ ِ ْآ‬P
َ ‫َأ‬
‫ب‬
ُ ُ$?ُ ْ ‫ ا‬2 Cِ ,َ >
ْ "َ
the hearts are contented by the
remembrance of Allah. These distressed and restless
souls when they reach the limits they are contented
and at that time they are addressed:

+ً َ 4
ِ ‫ رَا‬c ِ َ‫ ر‬Mَ‫^ِ ِإ‬
ِ ْ‫ ار‬+ُ 'Cِ ,َ >
ْ ,ُ ْ ‫ ا‬i
ُ 5ْ ' ‫َ َأ  ُ&َ ا‬
ِ&' ^
َ ِ$\ُ ْ‫َدِي وَاد‬1%
ِ ِ ِ$\ ُ ْ‫ َد‬+ً  4ِ ْ:
"O soul tho art at rest!, Return to your Lord, well-
pleased (with him), well-pleasing (Him),
So enter among My servants, And enter into My
garden."(89:27)

How does distress transforms into contentment and

restlessness into comfort? The secret behind this is
that distress is an outcome of escape; the feeling of
escape, separation and distancing develops distress.
This distress develops the passion for union; this
passion for union then develops conviction and will
inside man; and this conviction and will then
develops movement inside human being and the
limits or pinnacle of this movement is union. Union
means resting in laps of your beloved.

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 Mashrabe Naab – Goods for Humanity

Science and philosophy have both proven that in the

world of physics or matter nothing is in state of
stillness or stagnancy; every creation is restless,
comfortless which means every materialistic thing
has movement in it. Movement is the name of this
distress and the entire universe is restless right from
atoms to galaxies. According to Iqbal:

Everything is restless in nature's workshop

only restlessness and distress are stable

Stillness and Stagnancy are deceit of vision

Every particle in the universe is mourning

If anything is seen as resting and in comfort in the

universe then be assured that it is a deceit of vision
because every particle in this universe is crying of
restlessness. If the particles of universe get speech
then everyone will speak out and say that this
restlessness is due to escape and separation. And
when the union with the creator happens then
everyone will be at rest.

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 Mashrabe Naab – Goods for Humanity

Since long it has been an established demands from

elements
Every thing has it demands of existence from you

Every thing has its comfort from your grandeur

You passion and rhythm is total immersed life

Whatever man has achieved in this world are the

results of this restlessness. All the magnificent
inventions of man are the fruits of this restlessness.
The passions of mystics, the imaginations of poets,
the arts of artists, the inventions of talented beings,
the thoughts of philosophers, the practices of Sufi's,
the prostrations of worshippers, the enthusiasm of
crusaders, the sacrifices of martyrs, the troubles of
saints, the wisdoms of Holy Imams (a.s) and the
perseverance of Prophets are all the gifts of these
restless and distressed hearts.

The glorious lord has kept his special grace for

restless hearts and up to now whatever grace has
been received it is by restless hearts only and in
future also whatever would be received it would be
by restless hearts only. Revelations don't descend
unless the heart is restless and Qiblah is not found

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 Mashrabe Naab – Goods for Humanity

unless the visions are not restless. This is the reason

that the Almighty has told his beloved:

‫َء‬,D
 ‫ ِ ا‬c
َ ِ ^
ْ ‫ َو‬f
َ $2?َ "َ ‫َى‬:(َ ْ@7َ
"We are witnessing the restlessness of your vision in
the heavens" (2:144)

The desire for paradise was not the inspiration for

the Messenger’s solitude in the Cave of Hira; it was
the discomfort and restlessness of heart which was
not making him sit comfortably. The sacred
restlessness of the blessed heart of the Holy Prophet
(s) resulted in the form of Quran which was a gift for
entire humanity. The restlessness of Moosa burnt
Mount Toor but still he did not became comfortable.
The whispered invocations (Munajaat) of Ameerul
Momineen takes the restlessness of heart to its peak.
Today when we recite these invocations it leaves no
effect on our souls because the invocations from
distressed hearts are only understood by restless
hearts. The mourning in palm groves, the pleadings
in well, the streams of tears in solitude, the lost self
in prayers is all signs of this restlessness.

Whether it is the world of religion or the world of

talent and skills; the restless souls have left
appreciable results for man. Shakespeare's tales of
imaginations or the comedy of Dante, the novels of
Victor Hugo or the famous novel War and Peace by
Tolstoy are the gifts of restless hearts.

The pains of Iqbal or the passionate poems of

Maulana Room, the invocations of Khwaja Abdullah
Ansari or the Philosophy of Mulla Sadra; all these are
gifts of restless souls.

Page 85 of 132
 Mashrabe Naab – Goods for Humanity

Sometimes astonishment, sometimes enjoyment,

sometimes mourning's at dawn
My pains of deprivation changes thousand colours

It is this restlessness that takes man in pursuit of

perfection and as he covers higher degrees,
perfection gets manifested from his tongue and pen.
The mystics in their language term the result of
restlessness and fire inside man as "Love" (Ishq).
There is a difference between Love (Ishq) and Lust
(Shahwah); Lust resides in sexual and worldly
desires whereas the residence of Love is heart. Lust
is between male and female whereas love is between
the seeker of perfection and the perfect essence.
Lust is disgraced whereas Love is pure. Lust is
adulterated whereas Love is sacred. Lust is the name
of rising of sexual instincts whereas Love is the name
of perfection. Iqbal says:

Love by nature is not disgraced like Lust

The wings of falcon are not meant to fly like house
flies.

Lust is a beastly trait whereas Love is human and

angelic attribute. If man indulges himself into abased

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 Mashrabe Naab – Goods for Humanity

affairs in the lowest of the low worldly state (Asfalas

Safeleen) he turns into a lustful beast but instead if
he comes out of the lowly world and seeks the state
of esteemed union (Illiyyeen) then he is termed as
lover. This is the reason that the mystics have
interpreted love as the name of demand for
perfection from the divine essence just like thirst is
the name of demand for natural water. Love and
thirst are very close with a difference that one is the
demand of soul in which the object is perfection and
thirst is the demand of body where the object is
water. The effects of thirst are also restlessness and
discomfort. The passion of love burns the soul,
makes it painful. The passion of love makes the soul
explicitly distressed.

The limits of love is that it turns into pain; and pain

makes a person cry; pain sometimes comes on the
lips as pleadings, sometimes drops out of eyes as
tears, sometimes comes on lips as supplications,
sometimes strings in the throat as sighs, sometimes
pinches the heart, sometimes boils out as poems,
sometimes mourns by turning into elegies. This is
the pain which makes one prostrate at nights in front
of the beloved and during the day it takes into
desserts for service of creation. It is this pain which
makes one leave comfortable bed taking him into
isolated groves, it makes him leave fresh bread
making him eat hard barley bread and this is the
pain which makes him leave his family, peace, and
comfort and takes him to Karbala. This is the pain
which makes him prostrate for thanks below the
dagger; this pain makes the captive deliver sermons
and it is this pain which makes him run the knife
over the neck of his own son and it is this pain which
makes him recite the Quran on the spear head.

Page 87 of 132
 Mashrabe Naab – Goods for Humanity

The charity of Ibrahim is also Love, the patience of

Hussain is also Love
In the encounters of this world Badr and Hunain are
also Love

In the encounters of this world and existence there

are painful and painless beings. Lack of pain is the
sign of senselessness and senselessness is the sign
of death of soul. Whereas pain gives the address of
feelings and sense which is the sign of life. Painless
beings are in reality dead; dead are not those who
are buried in graves instead the real dead are those
whose hearts are dead.

"The eyes are not blind but the heart present behind
the chest is blind"

Being painful is a unique pearl and every heart

cannot become its residence;, this pearl needs a
shell of warm heart, hopeful and elevated courage
which would beat for the entire world. The dagger
might cut anyone anywhere but he feels the pain,
burns could be anywhere but he catches fire, wound
could be in any organ but he cries, pain would be of
anyone but he becomes painful.

Iqbal says:

Page 88 of 132
 Mashrabe Naab – Goods for Humanity

O the pain of Love! you are a valuable pearl

Beware! not to expose yourself in front of
unacquainted ones

Your place of manifestation is behind the veils

The eyes of modern world worships the exterior

A new breeze has come in this world of existence

O the pain of Love! there is no pleasure in
manifestation

Page 89 of 132
 Mashrabe Naab – Goods for Humanity

This era is a critic so you sit quiet somewhere

The heart in which you are resident you sit quiet
there

O the pain of Love you are such a valuable pearl that

you should not expose yourself in front of
unacquainted beings, your manifestation should
always be behind the curtains because the eyes of
the modern world only looks at exteriors and it
worships the exterior materialistic world. This world
is witnessing a new breeze thus O the pain of love
you remember that by manifesting yourself there is
no pleasure, this world is a critic and raising
unnecessary objections is its common task thus you
sit in hiding somewhere. The heart in which you are
resident you sit quietly there only.

Painful souls are restless and distressed whereas

senseless souls are negligent and even though a
senseless self decorates his exterior still they do not
possess the enlightenment which is an outcome of
pain.

O the explicit one, you are different and I am

different
the lap in which pain rises is different

When the painful beings express the pains of their

hearts their words penetrate inside the hearts of
other painful beings and leave its impression on
them. As such everyone comes and speaks his own

Page 90 of 132
 Mashrabe Naab – Goods for Humanity

language but the words that creates turbulence in

the garden are that of the possessors of pain, their
works and words are different from others; his
painful odes gives life to real men. The withered
buds become fresh again, his painful ode brings life
to silent stems and in the dessert of despair a spring
of hope develops.

The message of others and mine are different

The style of literary works of the pain of love is
different

By witnessing the effects of the works of those who

possess pains certain senseless and painless beings
also adopt their style in order to get worldly fame
and worldly gains. Sometimes they are successful in
deceiving simpletons but their show off's are clearly
visible. When those desiring for sympathy of
community shed crocodile tears, play with the
wounds of Ummah (nation), suck their blood, and
recite elegies for the pains of Ummah by pretending
as well-wishers their deceiving art is clearly visible.
When those only concerned about their stomach
express sorrow over the hunger of downtrodden,
poor and beggars these tacticians are exposed by
their bellies full of forbidden food generating hiccups.
The possessors of pain are aware about who the
companions of pain are and who are showing off.
There are no effects and impressions left by anything
done by painless beings.

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 Mashrabe Naab – Goods for Humanity

What is the pleasure in writing when there is no pain

for love in the heart
If you are not a lover then stop mourning

Those who mourn without pain are not lovers and

they just adopt the styles of lovers for deceiving. The
self of man is alive with pain and the sighs of pain
only rise from the heart whereas a traders mind is
deprived of this bounty.

Continuous mourning outshines the fundamentals of

life
The intelligence of hard hearted feels ashamed from
the pains of a mystic (Irfan)

The self of man is alive by continuous mourning and

restlessness. The soul of man gets enlightened and
luster from this mourning and for mourning
continuously you need a mystic of pain which is the
asset of heart whereas those whose hearts are hard
as stone are deprived of this pearl and feel ashamed.

The possessors of heart always desire pain and

distress from Allah whereas the intellectuals always
ask for comfort, luxuries, rest and lavishness. Iqbal
desires from Allah:

Page 92 of 132
 Mashrabe Naab – Goods for Humanity

First grant me an eternal life

Than see the taste and eagerness of my restless
heart

Grant me that splinter whose piercing is permanent

O my Lord! The pain whose feelings are permanent

O my Lord! first make me aware about the secrets of

the eternal life then see the taste and eagerness of
my restless and uneasy heart. My Lord I am in need
of a splinter which can develop pain in my heart but
this splinter should not be such that its piercing is
temporary and the pain which it results into also
remains temporary but instead it should be piercing
like a splinter whose piercing and the pain generated
by the piercing both should be non declining and the
only non-declining existence is of your essence.

Being painful is such a valuable pearl that even if

man gets emperorship in its replacement he should
not accept it.

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The assets of restless are pain; passion and hopes

Do not acquire lordship by giving away the position
of bondage (divine)

Iqbal says that pain, passion, burning and hopes are

those appreciable assets whose values cannot be
estimated because these are codes of bondage. I am
not prepared to give this pain and passion in return
of lordship and emperorship.

Pain and distress are not just the pearls of life but in
fact life is the name of this distress and restlessness.

Those painful nights and sorrows that are termed as

life

Similar to the individual life of man his social life is

also the name of same pain and distress and those
communities are alive who have more distress and
perfection. They are frustrated with indigence and
crying on their disgrace. Iqbal has mentioned the
lack of pain and distress as one of the causes of
lowliness and slavery of the Muslim nation and thus
he addresses the scholarly students and says:

May Allah acquaint you with a storm

The tides of your sea are not distressed

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Iqbal did not see the burning pain in his community

and this is the reason he pleaded to Allah

O Lord! give the heart of Muslims that living desire

which warms the heart and pains the soul

Mashrabe Naab (Immaculate Ideology) is the

manifesto for perfection of human beings and unless
there is pain and distress for achieving perfection
there would not be any need for a manifesto. The
heart which is not longing for union (with Allah)
cannot acquire Mashrabe Naab (a pure religion).
When the heart gets distressed and acquainted with
Mashrabe Naab (an Immaculate Ideology) then
Islam-e-Naab (pure Islam) develops new pains in
this heart; then the pain for the entire world enters
the heart of man. The man who was previously
longing for Houries now becomes possessor of
painful and passionate heart. The prejudicial
differences in schools of thoughts are turned into
sympathies towards Muslims by Mashrabe Naab (a
pure religion or an Immaculate Ideology). And than
the heart of man pains and mourns on every
sorrowful event in the world.

Imam Khomeini (r.a) acquired Islam-e-Naab (pure

Islam) by pains and not just by sitting in lectures.
This pure Islam has given Imam Khomeini (r.a) new
pains which Imam (r.a) transferred to his followers.
The inheritance of Imam Khomeini (r.a) are not piles

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of lectures but warehouses of pains. Islam-e-Naab is

not a religion of pains but it is a school of those
possessing pains. Islamic Revolution was not brought
by senseless spectators but it was bought by
distressed lovers. The pure religion of Mohammed (s)
is not the religion of those desiring to sit in
seminaries but instead it is the path of lovers
desiring of union (Liqaullah). Islam-e-Naab (Pure
Islam) does not make you sit on the praying mats of
show off and pomp; instead it beheads in the
desserts of slaughter. Mashrabe Naab is not the way
of decorated cloaks instead it is the path of colorful
shrouds.

This constitution does not takes you on lavish food

mats instead it takes you in the valleys of love; it
makes you taste the pains of society rather than the
pleasures of fame. It makes you habituated to the
pleasures of soul but taking away materialistic
pleasures. Mashrabe Naab and Islam-e-Naab (pure
Islam) makes man explicitly distressed, eager, lover
and painful. This pain makes the life of human being
restless, comfortless, and uneasy; and then man
acquires his assets thereby getting the grace of
acquisition of degrees of perfection. And then with
this perfection he acquires the purpose of creation
and this way the desires of Iqbal are fulfilled.

What does a man need; an elevated nature, a pure

spring of Immaculate Ideology
A warm heart, a pure vision and a restless self

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Appendix
Tuloo-e-Islam
(The Renaissance of Islam)

In this additional section we are the presenting the

complete poem from which the theme couplet of this
book is extracted.

Daleel-e-Subuh-e-roshan say sitaaroun kee tunak taabi

Ufq say aaftab ubhra, gaya daur-e-giraan khuaabi

The fading glitter of stars is the signal of a bright

dawn
The sun has risen from the horizon, the time of deep
stupor is gone!

Urooq-e-murda-e-mashriq main khoon-e-zindagi daurra

Samajh saktay nahin iss raaz ko *Seena*-O-*Faraabi*

Life-blood has started flowing through the dead

arteries of the East
This secret is incomprehensible to Sina1 and Farabi2

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Musalmaan ko musalmaan kar diyaa toofan-e-maghrib

nay
talaatum haaey daryaa he say hay gohar kee seraabi

The storm of the West has made the Muslim into

a real Muslim
Only the upheavals of the sea bring the pearl’s
beauty to its perfection

Ata momin ko phir dargah-e-haq sat honay waala hay

Shikwa-e-turkamani, Zehn-e-Hindi, Nutq-e-A'araabi

The Muslim is to be endowed again from the

God’s Court with
Turkoman’s dignity3, Indian’s intellect4, Arab’s
eloquence5

Asar kuch khuaab kaa ghunchoun main baaqi hay tau

aet bulbul

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"nuaara talkh turmi zan choo zouq-e-naghma kam

yaabi"

If some slumber is lurking still in the flower buds

“Strike the beat harder if the taste for music is
lacking” 6

Tarrap sehn-e-chaman main, Aashiyaan main,

shaakhsaaroun main
Judaa paaray say ho sakti nahin taqdeer-e-seemabi

Jump restlessly in the garden, in the nest, in

bowers
It is impossible to deprive mercury of its
restlessness

Woh chashm-e-pak been kioun zeenat-e-bargistawaan

dekhay
Nazar aati hay jiss ko mard-e-ghazi kee jigar taabi

Why should the eye used to chaste things see

coat of arms

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7
When it is able to see the valor of the Ghazi’s
soul!

Zameer-e-Laala main roshan charaagh-e-aarzu kar

day
Chaman kay zarray zarray ko Shaheed-e-Justuju kar
day

O God, light the candle of Longing in the tulip’s

hear
Make every speck of garden’s dust a martyr
searching for the Truth

sarishk-e-chashm-e-muslim main hay neesaan ka asar

peda
Khalilulah(A.S) kay darya main houn gey gohar peda

The effect of spring showers exists8 in the

Muslim’s tears
Pearls are to be produced again in the ocean of
Ibrahim

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Kitaab-e-millat-e-baiza ki phir sheeraza bandi hay

Yeh shaakh-e-haashmi karnay ko hay phir barg-o-bar
peda

The Book of the Muslim nation is being organized

again
This Hashimite Branch 9 is going to blossom
again!

rabood aan turk-e-sheeraazi dil-e-tibreez-o-kabul raa

Saba karti hay Boo-e-gul say apna hamm safar peda

The beloved of Shiraz has won the hearts of

Tabriz and Kabul10
The zephyr produces its fellow traveler from rose’
fragrance!

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Agar Usmaanioun par koh-e-gham toota tau kiya gham

hay
kay khoon-e-sad hazar anjum say hoti hay Seh'r peda

The avalanche of calamity over Uthmanis is not

to be bereaved
As the dawn is produced after destruction of
myriad’s of stars!

Jahaanbaani say hay dushwaar-tar kaar-e-jahaan

beeni
Jiger khoon ho tau chashm-e-dil main hoti hay nazar
peda

Insight into the world is more difficult than the

world’s sovereignty
Insight is produced only when the heart melts
into blood!

Hazaaroun saal Nargis apni bay noori pay roti hay

barri mushkil say hota hay chaman main deeda war
peda

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For thousands of years narcissus bemoans its

lack of luster
The discerning person is produced in the garden
with difficulty

nuaa-e-pera ho aey bulbul kay ho teray

tarannum say
kabootar kay tan-e-naazuk main Shaheen ka
jigar peda

Sing O Nightingale so that with your modulations

The falcon’s heart in the pigeon’s frail body be
produced

teray seenay main hay posheeda raaz-e-zindagi keh

day
Musalmaan say hadees-e-soz-o-saaz-e-zindagi keh day

Concealed within your heart is the secret of life

Relate to the Muslim the traditions of pathos of
life

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Khuda-e-lam yazil dast-e-qudrat tu, zubaan tu hay

Yaqeen peda kar aey ghafil kay maghloob-e-gumaan
tu hay

You are the potent hand and the word of the

Eternal God
O imprudent one! Develop Faith as you have
been overcome with doubts11

Paray hay charkh-e-neeli faam say manzil musalmaan

ki
Sitaaray jiss kee gird-e-rah hon, woh kaarwaan tu hay

The Muslim’s destination is beyond the azure

colored sky
You are the caravan the dust of whose trail are
stars!

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Makaan faani, makeen aani, az'l tera, abad tera

Khuda kaa aakhiri pegham hay tu, javedaan tu hay

The house is ephemeral, the dweller is

momentary, yours are the Beginning and the End
You are the Final Message of God and you are
eternal!

Hina band-e-Uroos-e-Laala hay khoon-e-jiger tera

Teri nisbat baraaheemi hay maymaar-e-jahaan tu hay

Your life-blood adorns with Hena the bride called

tulip
Your origin is from Ibrahâm, you are the
world’s architect!

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Teri fitrat ameen hay mumkinaat-e-zindagani ki

Jahaan kay johar-e-Muzmar ka goyaa imtehaan tu hay

Your nature is the custodian of all life’s

possibilities
So to say you are the touch-stone for world’s
hidden jewels!

Jahaan-e-Aab-O-gil say Aalam-e-Javed ki khaatir

Nubuwat saath jiss ko lay gaie, woh armaghan tu hay

From the material world to the Eternal world

You are the gift which the Holy Prophet took!

Yeh nukta sargazisht-e-Millat-e-Beza say hay peda

Kay aqwaam-e-zameen-e-Asia kaa paasbaan tu hay

The history of the Muslim nation reveals the

secret
That you are the protector of the nations of Asia

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 Mashrabe Naab – Goods for Humanity

Sabaq phir parrh sadaqat ka, adaalat ka, shuja'at

ka
Liyaa jaey gaa tujh say kaam dunyaa ki imaamat
ka

Learn again the lesson of Truth, Justice, and

Bravery
You are to be entrusted with the world’s
leadership!

Yehi maqsood-e-fitrat hay, yehi ramz-e-musalmani

Ukhuwat ki jahaangeeri, Mohabbat ki faraawani

This alone is the creation’s objective; this alone is

Islam’s secret
That there should be universal brotherhood,
abundant love!

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 Mashrabe Naab – Goods for Humanity

Butaan-e-rang-O-khoon ko torr kar millat main gumm

ho jaa
Na toorani rahay baaqi, na Irani, na Afghani

Breaking the idols of race and color merge into

the millat
There should be neither Turanian12, nor Iranian,
nor Afghanian!

Miyaan-e-shakhsaraan Sohbat-e-Murgh-e-chaman kab

takk
Tera baazu main hay parvaaz-e-Shaheen-e-Qehstaani

How long the companionship of garden’s birds

inside the garden’s confines?
Your wings are capable of the flight of
Quhistan’s13 falcon!

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Gumaan Aabaad hasti main yaqeen mard-e-

musalmaan ka
Bayaabaan ki shabb-e-taareek main qindeel-e-
rehbaani

In the world of existence full of doubts, the

Muslim’s Faith
Is like a beacon of light in the dark night of the
wilderness’

Mittaya Qaisar-O-Kisra kay istabdaad ko jiss nay

Woh kia thaa? zor-e-Haider, faqr-e-Bu zar, sidq-e-
Salmani

What could demolish the autocracy of Qaiser 14

and Kisra 15?
Nothing but Haider’s16 prowess, Bu Dhar’s17
poverty 18, Salman’s 19 truth

Huvay ahraar-e-millat Jadah-o-pemaa kiss tajjammul

say
Tamaashaie shigaaf-e-dar say hain sadiyon kay
zindaani

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 Mashrabe Naab – Goods for Humanity

With what dignity did the free men of the millat

(nation) march out?
The centuries-old prisoners are only watching the
spectacle through door’s crevices!

Sabaat-e-zindagi Iman-e-mohkam say hay dunya main

Kay Almani say bhi Paaindah tar nikla hay Toorani

Stability of life in this world is bestowed by firm

Faith
The Turanian has proved even longer lasting than
the German20

Jubb iss angarah-e-khaaki main hota hay yaqeen peda

Tau kar laita hay yeh baal-O-par Rooh-ul-Ameen peda

When Faith is created in this earthly ember

It itself creates wings and plumage of Jibrael!

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Ghulaami main naa kaam aati hain shamsheerain na,

tadbeerain
Jo ho zoq-e-yaqeen peda tau katt jaati hain zanjeerain

Neither swords nor plans are of any avail in

slavery
Chains are cast away when taste for Faith is
created

Koie andazah kar sakta hay uss kay zor-e-baazu ka?

Nigah-e-mard-e-momin say badal jaati hain taqdeerain

Can anyone assess the strength of his arms?

Destinies are changed by the Believer’s mere
glance!

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Wilayat, Baadshahi, Ilm-e-ashiya ki jahaangeeri

Yeh sub kia hain? faqat aik nukta-e-iman ki tafseerain

Sainthood, sovereignty, the universality of

material knowledge
What are all these except unraveling of the
secrets of Faith!

Baraaheemi nazar peda magar mushkil say hoti hay

Havas chup chup kay seenoun main banaa laitee hain
tasveerain

It is however difficult to develop Ibrahim’s vision

Greed creates subconscious images stealthily in
the vision!

Tameez-e-bandah-o-aaqa fasaad-e-aadmiyat say hay!

Khudraaey cheera-e-dastaan sakht hain fitrat ki
ta'azeerain

The ruled and ruler’s discrimination is the bane of

humanity
Beware; O oppressors the punishments of God
for this are severe!

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 Mashrabe Naab – Goods for Humanity

haqeeqat aik hay har shay ki khaaki ho kay noori ho

Lahu khursheed ka tapkay agar zarray ka dil cheerain

The essence of everything is the same, be it of

dust or light
Sun’s blood would drip by cutting the core of
dust’s speck21

Yaqeen mohkam, amal peham, mohabbat faata'hay

aalam
Jihad-e-zindagaani main hain yeh mardoun ki
shamsheerain

Firm Faith, constant struggle, Love, conquest of

the universe
These are the swords for the brave men in the
battle of life

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Chay bayad mard-e-raa taba'a-e-bulanday, mushrab-

e-naabay
Dil-e-garmay, nigah-e-pak beenay, jaan-e-bay taabay

What does a man need; an elevated nature, a pure

spring of Immaculate Ideology
A warm heart, a pure vision and a restless self

Uqaabi shaan sayjhapatt tay thay jo, bay baal-o-par

niklay
Sitaaray shaam kay khoon-e-shafaq main doob kar
niklay

Those who had attacked like eagle emerged as

wingless22
The evening stars after diving into dusk’s blood
emerged shining!

huvay madfoon-e-daryaa, zer-e-darya ternay waalay

Tamaanchay moj kay khaatay thay jo, ban kar gohar
niklay

Those accustomed to swimming under the sea

were buried under the sea

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 Mashrabe Naab – Goods for Humanity

Those who bored ocean waves’ dashes emerged

as pearls!23

Ghubaar-e-rah guzar hain, Keemiya par naaz thaa jin

ko
Jabeenain khaak par rakhtay thay jo, akseer gar niklay

Those who were proud of alchemy are like the

way side dust
Those who humbly prostrated before God
emerged as elixir makers24!

Hamaara narm ro qasid payaam-e-zindagi laayaa

Khabar deti theen jin ko bijliyaan, woh bay khabar
niklay

Our slow-moving messenger has brought the

message of life
Those who got electric messages emerged as
uninformed25!

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Haram ruswaa huvaa, peer-e-haram ki kam nigaahi

say
Jawaanaan-e-tataari kiss qadar sahib-e-nazar niklay

The Haram has been disgraced by the priests’

short-sight
With what excellent insight the Tatar youth have
come out 26!

Zameen say nooriyaan-e-aasmaan parvaaz kehtay

thay
Yeh khaaki zindah tar, paaindah tar, tabindah tar
niklay

Angels, the denizens of celestial world, were

saying to the earth
These earthly men emerged livelier, more
virulent, and more splendid!

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Jahaan main ahl-e-iman soorat-e-khursheed jeetay

hain
Idhar doobay, udhar niklay, udhar doobay, idhar niklay

The men of Faith live in the world like the sun

Set here, come out there, set there, come out
here27!

Yaqeen afraad ka sarmaaya-e-ta'ameer-e-millat hay

yehi quwwat hay jo soorat gar-e-taqdeer-e-millat hay

The individual’s Faith is the means of national

renaissance
This is the force which shapes the nation’s
destiny!

Tu raaz-e-kun fikaan hay, apni aankhoun par ayaan ho

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 Mashrabe Naab – Goods for Humanity

jaa
Khudi kaa raazdaan ho jaa, Khuda ka tarjumaan ho jaa

You are the secret of Kun Fikan 28, be manifest to

yourself
Become the knower of the secret of Khuda,
become interpreter of God

Havas nay kar diyaa hay tukrray tukrray No'-e-Insaan

ko
Ukhuwat ka bayaan ho jaa, Mohabbat ki zubaan ho jaa

Human greed has torn the human race into

pieces
Be the declaration of fraternity, become the
language of Love

Yeh hindi, woh khuraasani, yeh Afghani, woh toorani

Tu aey sharmindah-e-saahil uchal kar bay karaan ho
jaa

This is Indian, that Khurasanian, this Afghanian,

that Turanian is

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O you disgraced by nationalism, jump out and

become boundless

Ghubaar aaloodah-e-rang-o-nasab hain baal-o-par

teray
Tu aey murgh-e-haram urrnay say pehlay pur fishaan
ho jaa

Your wings and plumage are polluted with race

and color’s dust
O Haram’s bird29 flutter your wings before you
become ready for flight

Khudi main doob jaa ghafil! yeh sirr-e-zindagaani hay

Nikal kar halqa-e-shaam-o-seh'r say javidaan ho jaa

O imprudent one! Dive in Khudi (self-hood), this

is the secret of life
Relinquishing the narrow confines of time
become eternal

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Musaaf-e-zindagi main seerat-e-folaad peda kar

Shabistaan-e-mohabbat main Hareer-O-pur niyaan ho
jaa

In the battle of life acquire the nature of steel

In the Love’s bed-chamber become soft like silk30

Guzar jaa ban kar sel-e-tandoor Koh-o-bayaabaan say

Gulistan rah main aaey tau Joo-e-naghma khuaan ho
jaa

Transcend mountains and deserts like a furious

flood
If there be a garden in your path, become a
melodious brook

Teray ilm-o-mohabbat ki nahin hay intehaa koie

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 Mashrabe Naab – Goods for Humanity

Nahin hay tujh say barrh kar saaz-e-fitrat main nava

koie

The bounds of your Knowledge and Love are

none
Melody sweeter than you in the Divine orchestra
is none!

Abhi tuk admi said-e-zaboon-e-shehr yaari hay

Qiyamat hay kay Insaan No'-e-Insaan ka shikaari hay

Humanity is still the helpless prey to imperialism

Outrageous that Man is the hunter of the human
race!

Nazar ko khirah karti hay chamak tehzeeb-e-haazir ki

Yeh sannaae'e magar jhootay nigoon ki rezah kaari
hay

The glitter of modern civilization dazzles the eye

But this is the luster of unreal jewels only!

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Woh hikmat, naaz thaa jiss par khirad mandaan-e-

Maghrib ko
Havis kay panjah-e-khooneen main taigh-e-kaar zaari
hay

The science which was the pride of the West’s

sages
Is the battle-sword in the blood-stained clutches
of greed!31

Taddabur ki fusoon kaari say Mohkam ho nahin saktaa

Jahaan main jiss tammaddun ki binaa, sarmaayaa
daari hay

The magic of prudence cannot make stable

The civilization which is based on capitalism32

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Amal say zindagi banti hay jannat bhi jahannum bhi

Yeh khaki apni fitrat main na noori hay naa naari hay

Dynamism establishes life; bestows heaven as

well as hell
This earthly creature in its nature is neither
angelic nor infernal

Khuroosh aamoz-e-bulbul ho girah ghunchay ki waa

kar day
Kay tu iss gulistaan kay waastay baad-e-bahaari hay

Partake the nightingale’s clamor; open the flower

bud
As your person is the spring breeze for this
garden 33

Phir utthi Asia kay dil say chingaari mohabbat ki

Zameen jolaangah-e-atlas Qubayaan-e-ta'taari hay

The spark of Love has again risen from the

Asiya’s heart
The world is the parading ground of the satin-

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 Mashrabe Naab – Goods for Humanity

clad Tatars

Biya peda khareedar ast jaan-e-naa tawaanay raa

"Pus az muddat guzaar uftaad barmaa kaarwaanay
raa"

Come, a purchaser has appeared for this frail

soul
“After a long time a caravan has arrived at our
place”34

Biya saaqi nuaaey murgh-e-zaar az shaakhsaar aamad

Bahaar aamad, nigaar aamad, nigaar aamad, qaraar
Aamad

Come, O cup-bearer, the sad bird’s music is

coming from the bower
Spring has come, the beloved has come, as the
beloved has come tranquility has come!

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Kasheed ab'r-e-bahaari khaima andar waadi-o-sehra

Sadaa-e-Aabshaaraan az faraaz-e-kohisaar Aamad

The spring cloud has established its camp up hill

and down dale
The sound of waterfalls from the mountain tops
has come!

Sirat gardum tohum qaanoon-e-paisheen saazdah

saaqi
Kay khel-e-naghma pardaazaan qataar ander qataar
Aamad

I have surrendered my life to you, O cup-bearer;

you should also sing the future’s songs
Because in rows after rows groups of singing
birds have come!

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Kinaar az zaahidan bar geer-o-bay baakaana saaghir

kush
Pus az muddat azeen shaakh-e-koh'n baang-e-hazaar
Aamad

Withdraw from the ascetics and fearlessly draw

the wine cup
After long nightingale’s song from this old branch
has come!

Ba mushtaqaan-e-Hadees-e-Khuwaja(S.A.W)-e-Bad'r-
O-Hunain Aawar
Tassaruff haaey Pinhaan nash ba chashm-e-aashkaar
Aamad

Narrate to Lovers the traditions of Badr and

Hunain’s Master35
His hidden meanings clear to my eyes have
become36!

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Digar shaakh-e-Khaleel (A.S) as khoon-e-maan

manaak megardud
B'ba zaar-e-mohabbat naqd-e-maa kaamil aiyaar
Aamad

The other branch of Khalil is greening up with our

blood
In Love’s market-place our currency full value
has become

Sar-e-khaak-e-Shaheeday barg haaey Laala mi

paasham
Kay khoonish baa nihaal-e-millat-e-maa saaz gaar
Aamad

I am sprinkling tulip petals at the martyr’s grave

As his blood favorable to our nation’s sapling has
become!

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"Baya taa Gul-e-baynafshaa Neem-O-May dar-e-

saaghar andaazayam
Falak raa saqaf bashgaa feem-O-tarah-e-deegar
andaazayam"

“Come, so that we may sprinkle flowers and pour

wine in cup
Rend asunder the sky’s roof and establish a new
foundation”

Explanatory Notes

1. Abi Ala Huain Abd Allah Ibn Hasan Ibn ‘Ala Sana

2. Muhammad Ibn Muhammad Ibn narakhan Naar Farabi

The above two intellectuals are very eminent philosophers of the

Muslim world. The former was also a very famous physician whose
books were used as text books in Europe till only
about two centuries ago.

3. Turkomans- They are members of any of the chiefly Muslim

Turkish tribes inhabiting Turkomanistan, Uzbekistan and
Kazakistan. During the period of the zenith of the Muslim world
the people of this region were a formidable force and ruled over a
vast territory from Central Asia to India. They were very much
respected for their prowess and political power.

4. In ancient times in the fourth and fifth centuries B.C. India was
famous for its learning and intellect. In this respect it was one of
the five prominent cultures of that period, viz. Indian, Greek,
Zoroastrian, Egyptian, and Chinese.

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5. In the pre-Islamic as well as in the early Islamic period Arabs

were famous for their proficiency in language. They were so proud
of the richness, prosody and rhetoric of their language that they
called other nations as dumb and mute (ajam). This word became
and still is synonymous with “non-Arab” though the epithet no
longer applies.

6. This is the first line of a verse of the famous Persian poet of

India, Saiyyid Muammad Jamal al-Din Urfa. The complete verse is
as follows:

Strike the beat harder if the taste for music is lacking

Strike livelier the marching songs if the load is heavy

7. Ghaza- He is a Muslim fighter in the cause of God.

8. Nesan- This is the spring rain. In Persian and Urdu legends its
drops are believed to produce pearls in some bivalves. The
metaphor means that the tears produced by the Muslims’ eyes as
a result of the calamities they are facing will result in pearls, i.e.
their apparent calamities will soon turn into successes.

9. Hashima, “Hashimite Branch” or Bani Hashim- This is the

branch of the Ismelite section of the progeny of S. Ibrahâm A.S.
As the Holy Prophet (S.A.W.) belonged to Banu Hashim the term
is extended to all Muslims.

10. Turk-i Sharazi- This refers to Shaikh MuAlee al-Dan Sa`da

Sharazi. His poetry is very popular among all Muslims including
Afghans, which is a sign of the attachment of Muslims to their
heritage.

11. This verse stresses the importance of iman in achieving

success.

12. Terani- The term applies to any of the peoples who live in
Teran, which is the region north of the River Oxus.

13. Quhistan- This is a tract of land in Kerman, now in Iran. The

falcons of Quhistan are famous for the elegance and swiftness of
flight.

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14. Qaiser- This is the collective name for the Caesars of the
Roman Empire.

15. Kisra- He is the Persian Emperor in whose reign Iran was

conquered by Muslims.

16. Haider- This is another name of Imam Ali (a.s)

17. Abu Dhar- He is a well known companion of the Holy Prophet

(S.A.W.) who is proverbial for his piety, which includes Faqr.

18. Faqr- means a destitute state of piety with poverty.

19. Salman- Salam-e-Farsi , the companion of Holy Prophet

(s.a.w)

20. Reference to the continuation of war by the Turks against

Greeks after the formal termination of World War I. As the Greeks
were fighting on the strength of British support this was really a
war against the British, who were a world power at that time.

21. Allusion to the creation and existence of the spiritual universe,

which also contained angels, made of light, and the material
universe, which includes Man made of dust. This verse, read with
the previous one means all creation of God is equal.

22. Reference to the defeat of Germans in World War I which

rendered them powerless.

23. Allusion to the inability of submarines, invented by Germans,

to win the war.

24. Allusion to scientists and materialists.

25. Allusion to spiritual persons whose spiritual powers attain

what arms and ammunition cannot.

26. This refers to the damage to the Holy Land and the world of
Islam in general and to the glory and sanctity of the Holy Ka‘bah
in particular by the treachery of the Arabs.

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27. Allusion to the Holy Qur’an 2:154 and 3:169, according to

which people who lose their physical life in the cause of God
should not be considered as dead. Also, the light of Truth which
illuminates the heart of a man of Faith cannot be extinguished.
Faith keeps on fighting and struggling in the pursuit of their goal
incessantly all over the world in cooperation with each other. This
makes the infidels lose the war at the end.

28. This is an invitation to Muslims to realize the greatness of Man

and specially that of Muslims, whose life is totally dedicated to
God and who live for and die in His cause. This whole stanza is an
invitation to the Muslim Ummah to acquire Islamic virtues.

29. Haram’s Bird- Allusion to the Muslim Ummah.

30. This and the next verse is an allusion to the Holy

Qur’an 48:29, which instructs Muslims to unite and be firm against
infidels and kind and affectionate to believers.

31. Allusion to the atrocities to and usurpation of the wealth of

non-European peoples, especially Muslims by the Europe’s
imperialist nations during their entire history.

32. This is a warning by Allama Iqbal that the Western system,

based on capitalism-imperialism, will not last in spite of the magic
of political maneuvering. In view of the collapse and ultimate
demise of the communist world this seems to be paradoxical. This
is so because we are accustomed to considering only two systems,
i.e. capitalism and communism. The Muslim world has been so
much frustrated and over-awed by the glitter of the Western world
that it has completely forgotten the potential of the Islamic
political-economic system. Allama Iqbal’s works also give the false
impression that he was pro-Communist and anti-capitalist.
However, a little thought and deep study of his works would show
that his support of communism was only apparent and transient
and revealed only his temporary satisfaction in the sense that in
his view the advent of communism posed the first threat to the
capitalist system. The capitalist-communist fighting gave the
Muslims a respite and a golden opportunity to reconstruct their
material and spiritual world and eventually be able to deal a final
deadly blow to both these systems and establish the Islamic
system. He has repeatedly shown his disapproval and unhappiness
with the communist system, as he has done with the capitalist
system. His forecast contained in this verse has been partially

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fulfilled in the demise of communism. Now that the Islamic world

is waking up from its deep stupor the conflict with the Western
world and its systems is inevitable. In this conflict the Islamic
system will succeed. However, it will not come as a miracle but
will have to be achieved by the Muslim world through
their sweat and blood. This latter thought is conveyed in the next
two verses.

33. This and the following verses to the end of the poem contain
the message of hope and prompting for struggle for Muslims. The
climax is reached in the last verse of the poem in which the poet
invites Muslims to revolutionize the world and establish the new
Islamic world order.

34. Allusion to the Holy Qur’an 12:19. The arrival of the caravan
at the well into which Yusuf (a.s) had been thrown was the turning
point in his life. In the same way the present time, when the
Western world is losing its credibility, is the turning point in the
life of the Muslim Ummah.

35. Reference to the Holy Prophet (S.A.W.). The battles of Badr

and Hunain are of critical importance in Islamic history. The
former was the first battle between the fledgling Millat of Muslims
in Medina Munawarrah and the pagan Quraish. This battle was
critical in that the victory of Muslims brought credibility and
political stability to them. The battle of Hunain was fought
immediately after the conquest of Makkah Mu‘zzamah. This battle
also was decisive in the sense that Muslims were almost defeated
on account of their pride and reliance on their numbers, arms
and material resources instead of their Faith in the Truth of their
mission and the help of God. Ultimately, the Muslims were
victorious. This victory completed the sovereignty of the
Islamic State of Medina over the Arabian Peninsula and provided
the launching pad for their expansion into the world.

36. The Muslim Ummah.

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