Iqbol kundaligi

[Iqbol]

A very interesting phrase that I have read in Edgar Morin's book pushed me to open this thread. I will leave here likewise interesting and curious excerpts from my readings as well as some thoughts concerning them.

[Iqbol]

Tandis que les mйdia produisent la basse crйtinisation; l'Universitй produit la haute crйtinisation.
Edgar Morin, Introduction а la pensйe complexe, p. 20.
This very short excerpt can be translated as follows:
"Whereas the media produce the low "crйtinisation" (stupidization), the University is producing the high "crйtinisation"(stupidization)".

PS. Understand what you want to understand, but this affirmation is really close to reality, especially in our countries :(

[Iqbol]

Speaking about the current situation when despite the unheard progress of knowledge, science and technology, the world is covered with error, ignorance, blindness, Edgar Morin tries to enumerate the causes of this situation:
"1. La cause profonde d'erreur n'est pas dans l'erreur de fait ( fausse perception) ou l'erreur logique (incohérence), mais dans le mode d'organisation de notre savoir en système d'idées (théories, idéologies);
2. Il y'a une nouvelle ignorance liée au développement de la science elle-même;
3. Il y'a un nouvel aveuglement lié à l'usage dégradé de la raison;
4. Les plus graves menaces qu'encourt l'humanité sont liées au progrès aveugle et incontrôlé de la connaissance (armes thermonucléaires, manipulations de tous ordres, dérèglement écologique, etc.)"

Which can be translated like follows:
1. The deep cause of the error is neither a factual error ( fals perception) nor a logical one (incoherence); but the error is due to the mode of organization of our knowledge within systems of ideas (theories, ideologies);
2. There is a new ignorance linked to the development of the science itself;
3. There is a new blindness linked to the damaged/decreasing use of the reason;
4. The most serious dangers that humanity affronts come from the blind and incontrolled progress of knowledge ( thermonuclear bombs, different manipulations, ecological dereglementation, etc.) "

[Iqbol]

Kierkegaard a dit de Hegel:
"Le Herr Professeur sait tout sur l'univers, il a simplement oublié qui il est".

Which can be trasnlasted as follows:
Kierkegaard said about Hegel: "Mister Professor knows all about the space/the world, but he has simply/just forgotten who he is himself".

[Iqbol]

The interview published in Le Monde has been reprinted in book form as Apprendre à vivre enfin. It takes its cue from the opening line of the “Exordium” to Derrida’s Spectres of Marx: “Someone, you or me, comes forward and says: ‘I would like to learn to live finally’”. The prologue to what was then an analysis mainly and explicitly devoted to the political and economic state of play after the collapse of Communism this time provides the occasion for decidedly autobiographical reflections,
that point to the “testamentary” character of
Derrida’s last interview (as mentioned in Jean Birnbaum’s introduction). To the series of questions that follow the strange first statement in Spectres of Marx (such as: “Who would learn? From whom? To teach to live, but whom? Will we ever know? Will we ever know how to live and what to ‘learn to live’ means?”), Derrida replies by spontaneously adopting the first-
person singular point of view:

"Non, je n’ai jamais appris-à-vivre. Mais alors, pas du tout! Apprendre à vivre, cela devrait signifier apprendre à mourir, à prendre en compte, pour l’accepter, la mortalité absolue (sans salut, ni résurrection, ni rédemption – ni pour soi ni pour l’autre).(No, I have never learned-to-live. But then, really not at all! To learn to live, that must mean to learn to die, to take into consideration, in order to accept, absolute mortality (without salvation, or resurrection or redemption) –neither for oneself, nor for the other.)"

[Iqbol]

Je suis le monarque des choses que j'ai dites et je garde sur elles une йminente souverainetй, celle de mon intention et du sens que j'ai voulou leur donner.
Michel Foucault, L'Histoire de la folie а l'вge classique

I opened a book and found this phrase of Foucault as an epigraph:
"I am the monarch of the things that I said and I have/exercice/keep an eminent sovereignty on them, that of my intention and that of the meaning I wanted to give/attribute to them(words)".
Michel Foucault, Madness and Civilization: A History of Insanity in the Age of Reason

PS. This affirmation of Foucault made me think about another author: Roland Barthes. In an introductory lecture to his chair in College de France, he tried to develop a critical perspective on the language. As Michel Foucalt is talking about words which constitute finally the language, I thought about Barthes. So, Barthes talked about language. And, he viewed the language not through the prism of the possibilites that it offered to men for the means of communication. He viewed in the language a system, which means that as a system it is restrictive: it integrates some elements of reality and excludes some others. And, the language can be judged not after what it permits but after what it doesn't permit. The language means restriction: from now and on, you can use this and this words, but you can't use that and that forms of expression. Otherwise you will be grammatically/ linguistically incorrect and socially marginalized. You can choose between masculin (mujskoy rod) and feminin ( jenskoy rod) but, that's all, you don't have another choice. A speech by a president transmitted in a national channel is considered as an example of eloquence and political wisdom while the language used by youth in suburbs is not even called a language by "specialists" of linguistics. And, there are many similar restrictions/limitations within the system of the language. And, from this perspective, the language has always been a tool of power.

PPS. This also reminded me of a saying:
"So'z og'zingdan chiqqunicha sen unga hokimsan; so'z og'zingdan chiqqanidan keyin, shu so'zing senga hokim bo'ladi".

PPPS. Foucalt forwarded me to Valйry:
"Quand l'ouvrage a paru, son interprйtation par l'auter n'a pas plus de valeur que toute autre par qui que ce soit.
Si j'ai fait le portrait de Pierre, et si quelqu'un trouve que mon ouvrage ressemble а Jacques plus qu'а Pierre, je ne puis rien lui opposer - et son affirmation vaut la mienne.
Mon intention n'est que mon intention et l'ouevre est l'ouevre.
Paul Valйry."


"When the work is out, its interpretation by the author has the same value(not more) as any interpretation developed by anyone.
If I have made a portrait of Pierre, and then, someone finds that the portrait I made resembles more to Jacques than Pierre, I can oppose nothing to his opinion - his affirmation has the same force as mine.
My intention is only my intention and the work is the work."Paul Valery

[Iqbol]

It will not be out of place to throw some light here on the following terms which are often vaguely applied while dealing with the question of human nature.

1. Qalb (heart) has two meanings, (a) A conical shaped piece of flesh on the left side of the chest, circulating blood, the source of animal spirits. It is found in all animals. The heart thus belongs to the external world and can be seen with the material eyes. (b) A mysterious divine substance which is related to the material heart like the relation between the dweller and the house or the artisan and his implements. It alone is sentient and responsible.

2. Ruh (spirit) means (a) a vapory substance which issues from the material heart, and quickens every part of the body. It is like a lamp which is placed in a house and sheds its light on all sides. (6) The soul which is expressed in the Koran as "divine commandment" and is used in the same sense as the second meaning of Qalb, mentioned above.

3. Nafs (self) which means (o) the substratum for appetite and passion. The Sufis call it the embodiment of vices, (b) The ego which receives different names in accordance with the qualities acquired from changes in its conditions. When in subjugating passions it acquires mastery over them and feels undisturbed, it is called the peaceful self (Nafsi mutmainna). The Koran says: "Nafs that art at rest. Return to thy Lord well pleased with Him, well pleasing." When it upbraids man for his actions it is called conscience (Nafsi lauwama). When it freely indulges in the gratification of his passions, it is called the inordinate self (Nafsi ammara).

Excerpted from The Renovation of the Science of Religion, by Abu Hamid Mohammed Ibn Ghazzali Alghazzali

[Iqbol]

Corporal mortification
Main article: Mortification

Closeup of a cilice-- a small metal chain with inwardly-pointing spikesMortification is the voluntary infliction of pain or discomfort upon oneself.[57] Mortification has a long history in many world religions including the Catholic Church, but the practice has become rare among most modern Christians.[58] Members of Opus Dei cite Jesus's biblical command to "take up the cross",[59] holding that the mortification helps to remind them of Jesus's suffering on the cross and has a variety of positive psychological and spiritual benefits. Supporters of the practice point out that mortification has had a long history within the Catholic Church, that various popes have endorsed the practice, and that mortification has been used by numerous saints throughout history, in recent times including Mother Theresa and Padre Pio.[60][61] Critics have cited mortification as one of the reasons for their opposition to Opus Dei.

Opus Dei Numeraries, Numerary Assistants, and Associates practice several forms of mortification. Many are small acts of discomfort or sacrifice such as taking a cold shower, sleeping without a pillow or sleeping on the floor, fasting, or remaining silent for certain hours during the day.[62][63] Some forms are more extreme, for example, once a week, numeraries briefly flail themselves with a small rope whip called a "discipline".[58][64]

One form of mortification involves the use of a cilice, in this case a small metal chain with inwardly-pointing spikes that is worn around their upper thigh. The cilice's spikes cause pain and may leave small marks, but typically do not cause bleeding.[65] Numeraries in Opus Dei generally wear a cilice for two hours each day.

[Iqbol]

"Remember, man can be maintained on this earth only by honoring mankind, and this world will remain a battelground of ferocius beasts of prey unless ad until the educational forces of the whole world are directed to inculcating in man respect for mankind...
Only one unity is dependable, and that unity id the brotherhood of man, which is above race, nationality, color or language. So long as the so-called democracy, this accursed nationalism and this degraded imperialism are not shattered, so long as men do not demonstrate by their actions that they believe that the whole world is the family of God, so long as distinctions of race, color and geographical nationalities are not wiped out completely, they will never be able to lead a happy and contended life and the beautiful ideals of liberty, equality and fraternity will never materialise".
Muhammad Iqbal, 1938

[Iqbol]

Science and arts have profusely enlightened
Europe,
But the truth is that in these dark recesses there is
no "fountain of life".
In respect of beauty of structure, splendour and
cleanliness,
The building of banks are much more imposing
than churches.
Apparently it is trade, but in reality it is a gamble.
The earnings of one individual are instantaneous
ruin for millions.
What matters this science, philosophy, diplomacy
and sovereignty;
They suck blood but propogate equality.
Unemployment, nudity, drinking and poverty:
These are boons of European civilization.
What more can be asked for?
People who are deprived of Divine blessings
Cannot progress beyond electric and stream power.
The rule of machines is killing for the soul.
Tools crush the sentiments of affection and
benevolence
Muhammad Iqbal, Bal-i Jibril

[Iqbol]

An introduction to a recent edition of "The Reconstruction of Religious thought in Islam" of Muhammaq Iqbal contains a very interesting information. It says that Muhammad Iqbal had another major project after his "Reconstruction": he wanted to write another major book entitled "The Recontruction of Legal tought in Islam". He understood the extreme importance of the law for the well-being of any society. Islamic society also needed, first of all, to reaffirm its legal system shariah in order to pave a way for attaining its well-being. Unfortunately, Muhammad Iqbal left us without being able to realize his project.

[Iqbol]

Today someone talked me about Cemil Meric, a turkish historian of ideas.
When I looked for information about him in wikipedia, a detail astonished me.
He lost his sight in 1954 because of reading. And, he wrote ( with the help of his students) and published most of his books after 1954 till his death in 1980s. So, the absence of sight is not a reason for not acquiring a knowledge. It is said that he used to hire bookshops and spend his nights there reading books.
Is it so difficult to acquire a knowledge?
Imam al Haramayn said : " In all my life, I ate only when I was hungry, I slept only when I needed to sleep". All other times, he spent to acquire a knowledge.
When asked how he could produce such work, Raymon Aron answered: " I had a rule: I worked every day in the mornings. I didn't work much, but I worked regularly in the mornings till noon. And, I never disrespected this rule, even in the weekends".
Others ate only bread and even this bread they used to put in water so that they don't spend much time to chew.
Paul Valery used to wake up early in the mornings and work till sunrise untill his death which enabled him to leave 26000 pages of writings other than books he published during his lifetime.
And, many other examples...

[Iqbol]

Vehbi Vakkasoglu'ning turk shoiri Mehmet Akif hayoti haqidagi kitobni o'qiyotgan edim. Buyuk Islom shoiri Mehmet Akif juda nafis inson bo'lgan ekan.
Kitob juda qiziqarli. Kitob oxirida Mehmet Akif hayotida bo'lgan latifanamo voqealardan bazilari ham keltirilgan ekan. Shulardan biri odamni ho'p kuldirdi.
Mehmet Akif kasal bo'lib shifoxonada yotganida ko'p insonlar ziyoratiga kelar ekan. Bir kuni ziyoratchilar ichida bir salobatli kiyingan, buyuk gavdali bir inson ham kelipti. Mehmet Akif bu kishi hoynahoy ilmli bir inson bo'lsa kerak deb o'ylab, kasalligiga qaramasdan yotgan yeridan turib, oyoqlarini yig'ishtirib o'tirib olipti. Shunda, haligi ziyoratchi "ustoz, sizdan bitta savolni so'ramoqchi edim. Ancha vaqtdan beri meni o'ylantiryapti" debdi.
Mehmet Akif ruxsat beribdi.
Shunda, haligi inson :"Ustoz, agar birortasi kamalakni tagidan o'tsa, agar erkak kishi bo'lsa xotin kishi bo'lib qoladi, xotin kishi bo'lsa esa erkak kishi bo'lib qoladi deyishadi. Ha, ustoz, agar o'sha inson xunasa bo'lsa, uning ahvoli nima bo'ladi?!" deb savolini so'rabdi.
Shunda, Mehmet Akif o'tirgan yeridan yana oyoqlarini cho'zip olibdida:
"Bu savoldan keyin, mana endi bemalol oyoqlarimni uzatib olsam bo'ladi!" degan ekan :)

[Iqbol]

Today I have found five books of Cemil Meriз. What an author!
Open any page and start it from anywhere you want, you will find a material that will satisfy your need for information and also for reflection.
Most of all, his book on Indian litterature and the one of encyclopedic character attracted my attention.
I hope I could be able to make at least some use of these books, Inshaallah...
I can recommend him to others even before reading a whole book of him :)

[Iqbol]

For anyone interested, "The reconstruction of religious thought in Islam" by Alloma Muhammad Iqbol.
this is one of the most inspring books I have discovered so far in my life.
The author can simply be described as an intellectual Giant!

[Iqbol]

Some days ago a french social critic Jean Baudrillard (http://en.wikipedia.org/wiki/Jean_Baudrillard) died. His works are difficult to read and understand for people like me who has no training in philosophy. But, one of his books on "La Sociйtй de Consommation" - "The society of consumption" was one of the ingredients that helped me to decide to give up some bad habits like watching movies. (At least, I hope that I would be able to respect this decision). His work combined with the work of another French social critic Guy Debord (http://en.wikipedia.org/wiki/Guy_Debord) who wrote a virulent critic of modern western society he baptised as " La Sociйtй de Spectacle (http://en.wikipedia.org/wiki/Society_of_the_Spectacle)" or "Theatrical society/ The society of spectacle" gives us a good critic of the society we are living in. Even of they call it the critic of Western society, we are all living in an extended European society. Wherever you go, you will meet the same standards, the same tendencies.
I couldn't read those two books till the end, partially because of their difficult style, especially the work of Guy Debord.
But after what I have understood from the title as well as from the contents, they propose the following depiction of our world.
Baudrillard's thesis can very simply and may be in an erroneous way can be resumed that: we are living in a society where the central value is attributed to objects ( his thesis was on the System of Objects). The society based on the representation of objects is at the same time is a society of consumption. The central importance is attributed to the consumption of products/objects. The man's role/place is secondary and mainly functional: the man's role/function is to consume the objects massively produced. He is here to consump and thus to make sure the system of production works continuously. And he also says that the object par excellence is the corps/body of human, mainly female body. He develops an interesting critic based on his observations of feminine journals like Femina: he says that those journals which incite us to take care of our body have operated a separation between man/woman and his/her body. The body is liberated from the reason, the heart, the soul and it has become the master of the man/woman. And the happiness lies in the well-being of the body. IF you don't take care of your body, it will punish you. And, there are thousands of cosmetic and other products to be consumed/used in order for your body to be happy. And, the well being of the body is primarily linked to the sex. Hence, the omnipresence of the sex in our society.
Baudrillard's views can be combined to those of Guy Debord. This author has developed a virulent critic of Western society in 1960s. For him the modern society is a theatrical society ( la societe de spectacle) where everything is turned into a theater/ stage performance. But, the theater means artificiality/ deformed reality. In the theater, the identities, the emotions, the feelings, the relations all these things which make a society, they are all artificial, not sincere. And the man has become a passive spectator of this theater. The human relations are replaced by commodity relations ( where his theory crosses with the theory of Baudrillard).
The society based thus on consumption/spectacle really opens an interesting perspectives for understanding the society we are living in.
Today we live in a society dominated by Wall mart, McDonalds, Toyota, Sony, Hollywood, FIFA/UEFA, etc. Everything is turned into a spectacle/theater. We are just passive spectators/ consumers of big shows, mass products. You cannot avoid this in any way. You are so dominated by these shows that you don't remark, or even if you remark, you don't find a force/will to see those attoricities being committed behind the scenes(in the real life). Your life is a continuous sequence of shoppings/movies/football matches/jogging/etc, etc.
And, everything is a show: elections, our marriages, workplaces, life of public personnalities, etc.
The concepts formulated by Bernardo Trujillo (amйricain d'origine colombienne) the guru of wall mart and carrefour in 1950s in the USA surprisingly match the images given by Baudrillard/Debord:
Bernardo Trujillo who, through his seminars, developed the conception/methods of wall mart and who influenced the founders of chain markets like Carrefour/Auchan, used to teach following methods during his lectures:
The success is made possible by the combination of three things: self-service, low prices and spectacle ( theater)
No parking, no business
Make circus all the time

Business is made where the traffic/jam exists
To create islands of loss among the oceans of profits (about advertising)
etc.

[Iqbol]

Carl Schmitt asserts in his "Political Theology" that (in chapter 3) that "all significant concepts of the modern theory of the state are secularized theological concepts"

[Iqbol]

I think I have to keep my distances with Georges Bataille. I usually try not to pay attention to authors' behavior, especially if they are good at their fields.
For example, Michel Foucault, even if his personal life is the contrary to all the principles I care, his works are really worth reading.
But, reading some information on Georges Bataille, I found his deeds too much. I don't think that I would be able to appreciate his works after that...

[Iqbol]

Bir kuni Imom Shofiy (ra) yoshligida va ibodatga qattiq berilgan vaqtlarida Imom Muhammad (ra)ning yonida kechani o'tkizipti. Tunda Imom Shofiy (ra) turib, vaqtini namoz bilan o'tkizipti. Imom Muhammad (ra) esa yotogiga yonboshlab tonggacha shu holatda o'tkazipti va bomdod namozi kirganda o'rnidan turip, tahorat yangilamasdan namozini o'qipti. Shunda bu holat Imom Shofiyga uncha yoqmapti va bu haqida Imom Muhammadga aytipti. Shunda Imom Muhammad (ra): sen kechasi o'z nafsingni o'ylab ibodat qilib chiqding. Men esa tuni bilan Alloh (j.j.)ning Kitobi Qur'ondan Ummati Muhammad (saw) uchun mingdan ortiq hukm chiqardim. Yonboshlab olganimning sababi bunda biroz badanim rohatlanadi" deb javob bergan ekan.
Ismoil Hakki Bursawiy, Ruhul Masnawiy

[Iqbol]

George Alfred Leon Sarton (1884-1956) a Belgian-American polymath, historian of science, was convinced that the study of the history of science was the only truly progressive history.

"Whatever material and intellectual progress there is can be traced back in each case to the discovery of some new secret of nature or to a deeper understanding of an old one."

http://www.archive.org/search.php?query=george%20sarton

[Iqbol]

Dehkhoda Dictionary is the largest comprehensive Persian dictionary ever published, in 15 volumes (26000 pages). The book was published over forty five years of efforts by Dehkhoda and a cadre of other experts.

The series contains 4.5 million entries (فیش) according to Dehkhoda's own statement in a late recording, and 3 million entries according to the introduction of the latest digital release of the dictionary by Tehran University Press (version 3.0).

It was first printed in 1931. Dehkhoda also was helped by prominent linguists Mohammad Moin, Jafar Shahidi, and Dabirsiyaghi.

The work became so significant that in 1945, a bill was proposed in the Majles, signed by numerous Members of Parliament, including Mohammed Mossadegh, to allocate a special budget and staff to completing the project. Offices were provided for the task inside the compounds of the Majles itself, and later on, the entire project was moved to Tehran University's College of Humanities, with additional staffing, where the Dehkhoda Institute was founded, and where it remains until this day.

[Iqbol]

Michel Foucault doesn't stop impressing me with his profound understanding and his power of explaining things that make our life. I have just come across his remark on the "pouvoir" which can be translated as State/Political power/Government.
He says that :
"le pouvoir n'est pas une institution, et ce n'est pas une structure, ce n'est pas une certaine puissance dont certains seraient dotйs; c'est le nom qu'on prкte а une situation stratйgique complexe dans une sociйtй donnйe".
This very useful insight into the nature of the State can be translated as follows:
"The Power (State/Political power of a certain society) is neither an institution, nor a structure. It is not a certain power given to some, either; it is rather a name (denomination) used to describe a complex strategic situation within a given society".
This broad understanding of State can help us understand better some confusing situations and ceaseless debates surrounding them. for example, in Uzbekistan, many people are accustomed to see things in terms of opposition State/people. And, by State they understand those men and women related to State structures ( presidentship, government, judiciary, etc). And, they consider this State as a unique and whole structure which follows a unique logic, that of State. this limited understanding of State has been one of the reasons that prevented us from developing a real critic of the State in Uzbekistan or in other countries of post soviet space. Indeed, the State in Uzbekistan (or in other countries) don't follow a unique logic which will serve the uzbek people. It is sometimes hijacked by differents interest groups which are in strategic relationships of alliance/conflict with other interest groups. And, the functioning of the State comes often under the influences of those different relationships.

[Iqbol]

Gustave Le Bon degan fransuz olim-yozuvchisi o'tgan. Asl ta'limi tibbiyot bo'lgan bu shaxs tarix, sotsiologiya, psihologiya kabi bir necha sohalarda kitoblar yozgan va ko'p kitoblari haligacha ahammiyatini yo'qotmagan. Masalan, u birinchilardan bo'lib "Psihologiya mass" tushunchasini ommalashtirgan. U kishining "Arablar" lekin aslida musulmon tarixi va madaniy tarixi haqida ensiklopedik bir asari bor. Umumiy olganda juda ijobiy tasvirlagan va arab madaniyatining dunyo rivojlanishiga qo'shgan hissasini taqdirlagan.
Shu kishi bir kuni Usmonli davlatining amaldor yoki ziyolilaridan biri bilan suhbatlashayotganda shu manoga yaqin bir so'z aytgan ekan: "Eh, qani edi men sizlarning ( usmonli davlatining) muftiyingiz bo'lsam. Sizlarda shunday kuchli (tarixiy/madaniy/ilmiy...) potensial/iqtidor bor, lekin sizlar uni tushuntirib, undan tog'ri foydalanishni bilmayapsizlar ( agar men mufti bo'lganimda shu haqiqatlarni tushuntirishni, ulardan foydalanishni bilgan bo'lar edim)".

[Iqbol]

The difference between non muslim and muslim theory. Both theories deal with very similar subject: there is only one difference - islam, the general correcting principle

Nietzsche - Theory of Superman
Muhammad Iqbol - Theory of Perfect man

Just some basic ideas which came to my mind when I read this little remark:

Superman - Difference based on discrimination and leading to pride (kibr) and oppression from one side(Supermen) and dislike and envy ( hasad) from the other side(simple men); Superman - artificial and inattainable objective. Superman - the search for superman will lead to eugenism ( Soviet and nazi regimes horrible scientific experiments in order to create superman); Superman never existed


Perfect man - difference and distance which can be overcome by anyone, as in every man there is a potential and ressources for becoming a perfect man; Perfect man - an example for everyone, every man strives for becoming perfect within the limits of his power and ressources; Perfect man - being perfect means being good to others. Those who approached perfectness always care about others; Perfect man - when people see perfect man, they will respect him and wish to become like him themselves (havas); Perfect man existed - Prophet Muhammad (saw) and his example permitted to millions and millions to perfect themselves.

[Iqbol]

Fikirde, sanatta, anlayista, anlatista, bulushta, tutushta, dagitishta, toplayishta ve nihayet yashanmaya deger hayatini ölçülerini billurlashtirma ishinde dünyanin en büyük adami olmak isterdim; nefsim için degilde, sirf O'nun ummetinde en hakir ferde düshen liyakat payini üstünlük derecesini göstermek için.

----------------------
Fikrda, san'atda, tushunishda, tushuntirishda, topishda, tutishda, tarqatishda, to'plashlikda va nihoyat, yashashga arziydigan hayot o'lchovlar/qadriyatlarini billurlashtirishda dunyoning eng buyuk insoni bo'lishni hohlardim; (buni) nafsim uchun emas, faqatgina U'ning (Muhammad s.a.w.) ummatining eng past fardiga ulashtirilgan layoqat hissasini va ustunlik darajasini ko'starmoqlik uchun.

[Iqbol]

For the present every Muslim nation must sink into her own deeper self, temporarily focus her vision on herself alone, untill all are strong and powerful to form a living family of republics. A true and living unity, according to the nationalist thinkers, is not so easy as to be achieved by a merely symbolical overlordship. It is truely manifested in a multiplicity of free and independent units whose racial rivalries are adjusted and harmonized by the unifying bond of a common spiritual aspiration. It seems to me that God is slowly bringing home to us the truth that Islam is neither Nationalism, nor Imperialism, but a League of Nations which recognizes artificial boundaries and racial distinctions for facility of reference only, and not for restricting the social horizon of its members.

[...]

From the unity of the all-inclusive Ego who creates and sustains all egos follow the essential unity of all mankind. The division of mankind into races, nations, and tribes, according to Qur'an, is for purpose of identification only. The islamic form of association in prayer, therefore beside its cognitive value, is further indicative of the aspiration to realize this essential unity of mankind as a fact in life by demolishing all barriers which stand between man and man.

Muhammad Iqbal, The reconstruction of religious thought in Islam

[Iqbol]

George Sarton and History of Science (http://www.muslimheritage.com/uploads/Sarton.pdf)

Professor George Sarton (1884-1956) was a fervent advocate of the thesis of a quite wide scope that scientific activity constitutes a common bond for the whole of humanity as the most reliable type of knowledge created by the human brain; as the basic element responsible for the progressive nature of culture and civilization: and as an endeavour responsible for the amelioration of human life. He consequently was strongly convinced of the importance science must have had in the making of the destiny of mankind, and he was engaged in a concerted effort to persuade, the intellectual elite, of the great significance and relevance of the history of science in our effort to grasp the major factors responsible for the phenomenal growth of civilization and as a constituent element bringing to the fore the inexorable force of history. It was a great ideal for him, consequently, to establish the history of science securely in the universities as an independent academic discipline - with the difference, however, that even if his ideas advanced on behalf of the role of science should be reduced in certain respects, the plea for the importance of the history of science as an academic discipline would still retain its validity and cogency.

The following words of Dorothy Stimson seem to summarize very well Sarton's position. She says:


At the very beginning of his The History of Science and the New Humanism, a book quoted in particular by Gusdorf and quite representative of the enthusiasm he exhibited for the cause of science, Sarton speaks in the following words:

"... in our days an educated man can no longer behave as if the gigantic efforts of scientists did not concern him - as if they belonged so -to- say to another world; he must recognize the scientific spirit as being at least on the same level as the religious spirit, the artistic spirit, the spirit of justice, one of the four glories of humanity.
The following passage from the same book may also be considered quite relevant to the same question:

"Before, considering the very complex case of mankind as a whole, suppose we had to tell the history of a single man. How would we set about it? The main point of the story, I take it, would be to explain the development of his genius, the gradual accomplishment of his special mission. If he became a great mathematician, we would try to show how and when his mathematical bent revealed itself, how a growing boy devoted more and more attention to mathematics, how other interests were by degrees sacrificed to this dominating one. A boy who toys with mathematical ideas, what fun; but little by little they engross the whole of his mind until finally we have the awful feeling that there is no choice or freedom left. No more playing with mathematics, but rather mathematics playing with a human mind and using it to the limit. That is how genius looks when we come nearer to it. Nothing very comfortable or pleasant, but rather a fearsome mystery. Our story should be focused upon that very mystery. Its value will depend upon our ability to evoke the genius - everything else however much there may be of it being subordinated to this - to evoke its growth, its struggles, its fulfilment, its influence; it will depend also upon our success in making other people realize the mystery involved. It is clear that all else is relatively indifferent, in as much as we are interested in this man because of his mathematical genius. To be sure our curiosity is not restricted to the mathematical side of him - if we are sufficiently interested in his genius our curiosity is properly insatiable- but that side is the essential, every other, auxiliary. A biography which would be focused, let us say, on the account of his diseases, or of his loves or hatreds, might be entertaining, it might obtain the favour of superficial readers, but it would be false.

The case of mankind is not essentially different from that of a single man, though it is infinitely more complex. To begin with, the main direction is not so easy to discover, for there are many. Which is the purpose of mankind? Is such a question too ambitious? Is it at all possible to answer it? I believe it is. Without venturing into metaphysics, we may safely assume that the main purpose of any creature is indicated by its specific function. What can man do which other animals cannot? His purely physiological functions he shares with many of them; it cannot be that he lives only to live and reproduce his kind. Indeed if we look back we see that the men who came before us have not simply perpetuated their own flesh, but produced a quantity of things, material and immaterial, which constitute the best part of our inheritance. The totality of these things we call civilization. They include such material objects as buildings, statues, paintings, furniture; instruments and tools of every description, and such immaterial things as artistic and scientific methods, ideals, hopes, fears and prejudices. They represent the creative activity of man, his net creations above and beyond those which had no aim but to make his net creations above and beyond those which had no aim but to make his life possible, or to lighten it, make it more agreeable, and insure its prosperity and continuation. Is it not as daylight that if we want to write the history of man it is this creative activity, specified to him, which must provide us with our Leitmotiv? Everything which pertains to that activity must be in the foreground of our picture; everything else, however interesting, in the background.

To put it briefly we might say that, as far as we can discern, the main purpose of man is to create such intangible values as beauty, justice, truth. I trust that the reader will not require any definition of these terms; that he can distinguish order from chaos, beauty from ugliness, justice from injustice, truth from untruth. It is not necessary that he be able to distinguish them in each and every case; there will always be enough ambiguous cases to rejoice the heart of casuists, but we shall not allow the latter to sidetrack us. It will suffice to recognize that there have been in all times at least some men who were obsessed by the idea of creating beautiful things, of improving social conditions, of discovering and publishing the truth. The fact that they were not free from illusions, that their experiments were not always successful, that even the best of them made mistakes, does not affect the general statement. Considered as a body these men were those who fulfilled the distinctive mission of mankind, and to them we owe most of the privileges and of the pleasures of our lives, the nobility of our minds, and the grace of our hearts."[3]

Sarton's tremendous coverage and his extraordinarily wide range of interest transcended of course both the medieval era and the World of Islam to both of which his Introduction shed much light. For both of these needed a comprehensive synthesis even if of an encyclopaedic and eclectic nature. But it may be said that Sarton's Introduction may be characterized as more complete as far as its treatment of the World of Islam is concerned. For it served to bring the Islamic world more clearly into the spotlight as a major phase and stage of the world's intellectual history. And it also helped interested scholars by providing them with a detailed general and reliable guide for the period in which, at least relatively speaking, it deserved such a presentation most urgently. Moreover, there is the all-important question of precursors upon whose works Sarton could build up, both as far as medieval Islam, and the European late Middle Ages are concerned. But these are big questions which can be taken up in another article as the present one can only cover it in a superficial manner.

Professor Sami Hamarneh has the following to say concerning this aspect of Sarton's greatness of achievement with respect to his treatment of medieval Islam. He says:

"For almost a century before Sarton completed his five -volume Introduction several Orientalists and Arabists had been producing monumental works on the Islamic-Arabic legacy. To name a few, we mention Wustenfeld, Choulant, Ahlwardt, Mueller, Houstma, Fluegel, Suter, Brockelmann, Pertsch, and Meyerhof. But Sarton's contribution regarding the place and relevance of this civilization, its history of science and technology and its universal impact remains unique. He became a worthy successor to these pioneers and scholars. He was the first and most dynamic among them to give a prominent place to Arabic-Islamic science and technology as he did in Isis, the Introduction, and other publications for over four decades of prolific life. These contributions go beyond mere transmission of an ancient and classical legacy leading to new significant observations, conclusions and ideas."

[Iqbol]

Mana bu satrlar menga juda yoqdi, ayniqsa oxirgi "Vatanni sogindim, o'lgim kelyapti" degan yeri "signature"imga mos tusharkan :)


http://img133.imageshack.us/img133/2737/muminkk3.jpg

[Iqbol]

СИЗНИ СОГИНГАНДА ЮРАГИМ КУМСАЙДИ,
СИЗНИ СОГИНГАНДА КУЗИМ ЁШЛАНАДИ.
СИЗНИ СОГИНГАНДА КУЗЛАРИМ КУТАДИ,
СИЗНИ СОГИНГАНДА ЮРАГИМ УМИД КИЛАДИ.
СИЗНИ СОГИНГАНДА КАЛБИМ ТАЛПИНАДИ,
СИЗНИ СОГИНГАНДА КАЛБИМ СОГИНАДИ.......

..........

[Iqbol]

Mavlono'ning Masnaviysida quyidagi manoda bir hikoya bor ekan:
Bir kishi do'stining uyiga borib eshik qoqibdi. Do'st ichkaridan turib so'rabdi " Kim u?". Shunda kelgan kishi javob beribdi : "Menman." Ichkaridagi do'st shuni aytibdi: "Hozir seni qabul qila olmayman, bandman. Ziyoratga kelgan inson noiloj iziga qaytibdi. Va bir yil davomida do'st visolini ko'raolmaganligidan azob chekib, hijron bilan yashabdi.

Bir yildan keyin, yana do'st uyiga qarab yo'l olibdi va eshikni yana bir bor taqillatibdi. Ichkaridan yana savol : "Kim u?". Shunda kishi "Sen'man" deb javob beribdi. Shu onda, ihckaridagi do'sti aytibdiki: "Agar Men bo'lsang kirgin. Chunki bu makonda joy ikki kishi uchun torlik qiladi".


Bu hikoyani o'qiganda bir tarafdan qalbimni kuchli umid va quvonch to'ldirdi...

Boshqa tarafdan esa: "Bir kun kelib Biz Men bo'la olamizmi..." degan savol meni qiynayapti...

"Men"ku "U" bo'lishga jonim bilan tayyorman, "U" bo'laolish uchun minglab "Men"ni qurbon qilay... Lekin, "U" "Men" bo'lishni o'ziga loyiq ko'rarmikin...



:( :( :(

[Iqbol]

“Love is dead in the West,because thought has become irreligious”
Muhammad Iqbol

[Iqbol]

I think the following is still of actuality in Uzbekistan as well:

The social customs of India, though they have nothing to do with religion, are held paramount and one is forced to abide by the will, wishes and the dictates of the family. This method has caused the ruin of a number of men and women of genius, and Iqbal’s instance is the most cruel tragedy, caused by such a family obstinacy. Iqbal as I knew him in Europe, was never the same personality in India, and those who did not have the advantage of coming across him in his early days, can never measure the standard of intelligence he was capable of displaying. In India his brilliance was blotted out, and as time went on, this blot permeated his entire consciousness. He moved and lived, dazed and degraded, in his own mind; for he knew what he “might have been”. Even as I write, I am conscious of one or two instances of Indian girls of delicate and refined temperament with intellectual capacity of reaching the desired height, marked out for such sacrifice, only because, the family wished her to be married to someone to get rid of her; their own concern is that she would be held respectable in such society. Her own life has no value; all that matters to the elders is to satisfy the curiosity of the unthinking herd. Having seen Iqbal’s tragedy, I am appealing to my community to take this as a warning, and thinking seriously before interfering with young lives.

Atia Begum, Iqbal, Lahore cited by Abdul Aleem Hilal, Social Philosophy of Muhammad Iqbal


Muhammad Iqbal who got to know Atia Begum from his stay in Europe held a deep love for her. But, due to some reasons, they never got married. They have kept writing to each other for years after. Muhammad Iqbal who was married by his parents at the age of 16 felt himself unhappy after knowing Atia Begum. He even considered to give up poetry because of her...


Atiya Begum Faizi
Period : 1876 - 1967
Biographical detail : She was an impressive figure in the socio-cultural field, of the Indian sub-continent during the early half of the 20th century.

Atiya went on a scholarship to London in 1906. She visited France, Italy, Germany, China, Japan and many other foreign countries. She compiled a book on music that was published from London. Iqbal and Shibli were among her admirers.

Atiya was married to a painter called Faizi Rahimin. The couple migrated to Pakistan in 1947 at the invitation of Muhammad Ali Jinnah. She is the author of ‘Sangeet of India’ and ‘Indian Music’.

Atiya Begum was born at Istanbul, and hailed from a respectable family of Bombay.

[Iqbol]

Modomiki Alloma Iqbol haqida gap ketgan ekan, u kishi o'zi uchun murshid hisoblagan Mavlono Rumiy hayotidan bir kichik lavha:


Masnawiy sohibi Mavlono Jaloliddin Rumiy nafaqat musulmonlarga, balki boshqa din vakillariga ham ochiqligi bilan tanilgan edi. Bir kuni Mavlono bir odamdan xat oladi. Xatida o'sha odam Mavlononi: "sen juda noto'gri ish qilyapsan. Islomga qarshi ishlar bilan mashgulsan: sen uchun kofir musulmonni farqi yo'q, hammani o'z dargohinnga olaverasan" kabi qattiq ohangdagi so'kish-ta'nalar bilan ayblagan edi. Maktubni bitirgandan keyin, Mavlono hech nima demasdan maktub yozilgan qogozni orqasini o'giripti va qalamni olib : "Sen ham kel, bagrimiz sen uchun ham ochiq" deb javob yozib jo'natib yuboripti.

[Iqbol]

According to Abdul Haleem Hilal, the pivot of the thought of Muhammad Iqbal was the idea of Khudi - Self, Ego, Individuality, Personality.
To Iqbal, Khudi is the essence of life and its existence. The entire system of the universe originates in the Self or Khudi, and so the continuation of the life of all individuals depends on strengthening of the Self. Therefore, Iqbal asserted that everything should be done to strengthen it and bring it to perfection.

The factors which were necesary to strengthen the Khudi of individual are:
- Love;
- Faqr
- Courage;
- Tolerance;
- Kasbi halal;
- Taking part in original and creative activities.

The factors which weakens the Khudi:
- Fear;
- Asking or beggary;
- Slavery;
- Pride in one's ancestry or extraction.


Abdul Aleem Hilal, Social Philosophy of Muhammad Iqbal

[Iqbol]

Muhammad Iqbol Londonga o'qishga ketganida, o'gli Javod "Dada, menga grammofon olib keling" deb hat yozgan ekan. Shunda, Muhammad Iqbol, grammofonni o'rniga o'g'liga ushbu mashhur she'rini yozgan ekan.

TO JAVID
(On Receiving His First Letter From London)

Create a place for thyself in the world of love;
Create a new age, new days, and new nights.

If God grant thee an eye for nature’s beauty,
Converse with the silence of flowers; respond to their love.

Do not be beholden to the West’s artisans,
Seek thy sustenance in what thy land affords.

My ghazal is the essence of my life-blood,
Create thy elixir of life out ‘of this essence.

My way of life is poverty, not the pursuit of wealth;
Barter not thy Selfhood; win a name in adversity

Muhammad Iqbal

[Iqbol]

What avails love when life is so ephemeral?
What avaiIs a mortal’s love for the immortal?

Love that is snuffed out by death’s passing blast
Love without the pain, the passion that consumes?

A flickering spark I am, aglow for a fleeting glance
Flow vain for a flickering spark to chase an eternal flame!

Grant me the bliss of eternal life, O Lord,
And mine will be the ecstasy of eternal love.

Give me the pleasure of an everlasting pain
An agony that lacerates my soul for ever.

Muhammad Iqbal, Bali Jibril

[Iqbol]

Bali Jibril (http://www.allamaiqbal.com/works/poetry/urdu/bal/translation/)
English translation of one of the masterpieces of Muhammad Iqbal in Urdu
Baal-i-Jabreel can be divided into three sections: Odes, Quatrains (four-line stanzas), and Poems with specific titles, on different topics. their major themes, especially those of the Odes and the Quatrains, are three: a mystic experience, the concept of Selfhood (Khudi) and the conflict between Reason and Divine Love.

[Iqbol]

Selfhood can demolish the magic of this world;
But our belief in The One is not comprehended by all.

Have a seer’s eye, and light will dawn on thee;
As a river and its waves cannot remain apart.

The light of God and knowledge are not in rivalry,
But so the pulpit believes, afraid of Hallaj’s rope.

Contentment is the shield for the pure and the noble
A shield in slavery, and a shield in power.

In the East the soul looks in vain for light;
In the West the light is a faded cloud of dust.

The fakirs who could shatter the power and pelf of kings
No longer tread this earth, in climes far or near.

The spirit of this age is brimful with negations,
And drained to the fast drop is the power of faith.

Muted is Europe’s lament on its crumbling pageant,
Muted by the delirious beats, the clangour of its music.

A sleepy ripple awaits, to swell into a wave
A wave that will swallow up monsters of the sea.

What is slavery but a loss of the sense of beauty?
What the free call beautiful, is beautiful indeed.

The present belongs to him who explores, in their depths,
The fathomless seas of time, to find the future’s pearl.

The alchemist of the West has turned stone into glass
But my alchemy has transmuted glass into flint

Pharaohs of today have stalked me in vain;
But I fear not; I am blessed with Moses’ wand.

The flame that can set afire a dark, sunless wood,
Will not be throttled by a straw afloat in the wind.

Love is self—awareness; love is self—knowledge;
Love cares not for the palaces and the power of kings.

I will not wonder if I reach even the moon and the stars,
For I have hitched my wagon to the star. of all stars.

First among the wise, last of the Prophets,
Who gave a speck of dust the brightness of the Mount.

He is the first and last in the eyes of love;
He is the Word of God. He is the Word of God.

Muhammad Iqbal

PS. Alloma Iqbol'ni yaxshi ko'rip ketyapman :)

[Iqbol]

With a heart unknown to a flame,
With an eye not pure,
Thou surely lackest the daring
For a vision sublime.

Cunning and sharp, but not
Suffused with the dew of tears
Is the eye that Western knowledge
Has made bright and keen.

Sufis and mullahs know not
About my passion, my yearning,
They have not yet learnt
The rudiments of love.

I am a flash of lightning,
With an eye on hills and woods;
Dust—embedded straws
Are unworthy of my assault.

The world belongs to the Muslim
Who cares not for his life;
And no one is a Muslim
Unless he loves the Apostle.

Muhammad Iqbal

[Iqbol]

The way to renounce is
To conquer the earth and heaven;
The way to renounce is not
To starve oneself to death.

O cultists! I like not
Your austere piety;
Your piety is penury,
Suffering and grief.

A nation that has lost
Taimur’s great heritage,
Is unfit for piety,
And is unfit to rule.

If the sweet Cup—bearer
Listens not to me, it is good;
When I say, ‘no more’,
That will only bring me more.

The Sufi and his peers
Are all engrossed in a glimpse;
They know not that concealment
Is itself a vision.

Bondage is freedom
With favours from on high,
And when favours are withheld,
Even freedom is bondage.

The West is a treasure-house
For the reason’s quest;
But for the heart it is
A source of decay and death.

[Iqbol]

THE MULLAH AND PARADISE

When in a vision I saw
A mullah ordered to paradise,
Unable to hold my tongue,
I said something in this wise:

‘Pardon me, O Lord,
For these bold words of mine,
But he will not be pleased
With the houris and the wine.

He loves to dispute and fight,
And furiously wrangle,
But paradise is no place
For this kind of jangle.

His task is to disunite
And leave people in the lurch,
But paradise has no temple,
No mosque and no church.


Muhammad Iqbal

PS. Bazi "mullalarimiz"ga aytilgandek, go'yo :)

[Iqbol]

http://www.allamaiqbal.com/
Page dedicated to my favorite author

PS. I remember a friend whose first reaction was " I didn't like his appearance". I think he expected Muhammad Iqbal, the Poet of Islam, to be with a beard and traditional dress ;)

[Iqbol]

LIVE DANGEROUSLY


Said one gazelle to another, "I will
Take shelter in the harem from now on;
For there are hunters at large in the wild,
And there is no peace here for a gazelle.
From fear of hunters I want to be free.
O how I long for some security."

His friend replied, "Live dangerously, my
Wise friend, if it is life you truly seek.
Like a sword of fine mettle hurl yourself
Upon the whetting-stone; stay sharp thereby.
For danger brings out what is best in you:
It is the touchstone of all that is true."

[Iqbol]

Khalid Hasan
Javed Iqbal is a good man and a great man



R JAVED IQBAL, WHOSE RECENTLY published autobiography has come in for a good deal of praise, complains that he has never been seen in Pakistan as someone in his own right while outside the country he has been judged on the merit of his own legal and scholarly work.

In Pakistan, Dr Iqbal has not been allowed to move out of his father, Allama Iqbal’s great shadow. And this is something that has bothered him all his life, as it should. In that sense, his autobiography is like a coming out, a declaration of independence.

It is not easy being the son of the Allama whose colossal presence hangs over Pakistan spiritually, politically, and above all, poetically. The temptation to judge the son against the father is understandable though unfair. Javed Iqbal’s attempts to break out have not been viewed kindly even by those to whom he has been personally close.

Dr Iqbal recalls a ceremony to honour journalist Majid Nizami in Lahore last year. When it came his turn to speak he declared himself a liberal and Mr Nizami a conservative and said the line was increasingly blurred between the two camps. Mr Nizami’s response was pungent: “I am no more a conservative than Javed Iqbal is a liberal. The truth is that Javed Iqbal is angry at having been born into the Iqbal household. What is more, he has never stopped trying to outshine his father.”

Dr Iqbal reserved his retort for the book. He writes, “I am not angry at having been born into the Iqbal household nor to have been born as his son. However, I am angry (with) those of Iqbal’s admirers who, while disagreeing with his ideas, want to slot me as the ‘son of Iqbal’. They resent my attempts to step out of this “frame”. When I go abroad, I am recognised as Javed Iqbal but I consider it my misfortune that in my own country, I am nothing more than ‘Iqbal’s son’. When in 1977, the federal government purchased my home Javed Manzil to set up an Iqbal Museum, my two young sons asked me what was going to become of them now. I told them, ‘you will be put into two separate bottles and placed here as decoration pieces.’ They wanted to know what would become of me. ‘Children, I am already in a bottle,’ I replied.”

Autobiographies are seldom written in Pakistan. Honest autobiographies almost never. And this is what makes Javed Iqbal’s book – Apna Giraibaan Chawk – a welcome rarity. It takes a great deal of self-confidence and honesty to write about one’s youthful escapades and to furnish pictorial evidence thereof. Why the mullahs are quiet so far and have not called for proceedings to be initiated against the author under Hudood laws is hard to understand. I suppose, given time, they will come up with something. (After all, a suit has already been filed already against cricket star Wasim Akram for plugging liquor on Indian television.)

The book concludes on a letter from the son to the father, his second – the first being one he wrote in 1932 at age seven asking the Allama to bring home a gramophone from England. (The child was instead gifted the famous verses: Mera tareeq ameeri nahin gharibi hai …) Adult Javed Iqbal’s questions to his father are at the heart of Pakistan’s dilemma as an Islamic nation-state. He asks his father to reconcile his opposition to territorial nationalism and his acceptance of Islam and nationalism in a Muslim majority state with the obligations of a Muslim minority in a non-Muslim majority state. He also questions the Allama’s concept of an Islamic state. An Islamic state, Dr Iqbal maintains, has never existed, though it could be an ideal to strive for.

Gen Zia-ul-Haq and his “Islamisation” drive are subjected to withering criticism in the book. Dr Iqbal writes, “On his way out, Bhutto left us with certain ‘gifts’ that damaged the Quaid’s liberal Islamic welfare state. Reactionary religious elements imprisoned inside a bottle by the grand personality of the Quaid were let loose and what was left of Pakistan became a nursery for localism, religious hatred and sectarian prejudice.

“The fact is that collectively we have been unable to comprehend the real meaning of such terms as ‘modern’, ‘liberal’, ‘Islamic’, ‘welfare’ and ‘democratic’. While we claim to be modern, in our heart of hearts we are conservative. We pretend to be liberal but we are actually caught up in the quicksand of conformism, retrogression and sectarianism, unable to free ourselves of these shackles. In reality, we are neither liberal, nor democratic nor welfare-minded. I would say that we are not even Islam’s true followers. That is why Pakistani Islam has failed to cement national unity. We do not deserve to qualify as the Millat-i-Islamia. We are nothing more than a rabble of Muslims made up of different groups, nationalities and tribes.”

Dr Iqbal laments the fact that Zia’s “Islamisation” failed to have any effect on Pakistan spiritually or morally. In fact, in its wake, heinous crimes multiplied especially those against women, some of them without precedent. For instance, in the Punjab there were two cases where women’s bodies were dug up from their graves and dishonoured. The Sharia Court was at a loss to decide if the offence committed was adultery or not. Women and young girls were stripped naked and paraded through the streets while the men danced the bhangra around them. The only thing that the “Islamic” reforms of Zia emphasised was brutal physical punishment. The real issues, such as abject poverty, were never addressed, he points out.

In his letter to his father, Javed Iqbal writes, “How I wish I were one of those young men who could have helped bring into being the “Islamic” state you dreamed about. But my generation that saw Pakistan’s birth, its break-up and its difficult journey is the generation of the disappointed. I am aware of my shortcomings. I failed to become a good painter, a good writer, a good politician, a good lawyer, a good judge, a good husband and a good father. The comfortable life that I have lived is due not to my efforts but those of my wife. I could not even manage to shower the affection upon my children that they deserved.

“You will recall that on the night you died, when I entered your room, you did not recognise me and asked, ‘Who’s that?’ ‘Javed,’ I replied. You said, ‘Let’s us see you become Javed.’ I regret that I failed you as I was unable to become the ‘Javed’ you wanted to see me become. And how could I have, because hadn’t you yourself written that you tremble when you think of the times in which our generation was born.”

Only a great man could have written this. So let me assure Javed Iqbal that he did not disappoint his father or the countless others who admire him. As for Mr Nizami, let me hold my peace. Discretion is the better part of valour.

[Iqbol]

TEFVİZNAME

Hak şerleri hayreyler,

Zannetme ki gayreyler,

Arif onu seyreyler;

Mevlâ görelim neyler

Neylerse güzel eyler...



Sen Hakk'a tevekkül kıl,
Tefvhiz et ve rahat bul,
Sabreyle ve razı ol;
Mevlâ görelim neyler
Neylerse güzel eyler.



Kalbin O'na berk eyle,

Tedbirini terk eyle,

Takdirini derk eyle;

Mevlâ görelim neyler

Neylerse güzel eyler.



Hallâk-ı Rahim O'dur,
Rezzâk-ı Kerim O'dur,
Fe’âl-i Hakim O'dur;
Mevlâ görelim neyler
Neylerse güzel eyler.



Bil kat-ı hacâtı,

Kıl O'na münacâtı,

Terk eyle murâdâtı;

Mevlâ görelim neyler

Neylerse güzel eyler.



Bir işi murâd etme,
Olduysa inâd etme,
Hak’dandır o reddetme;
Mevlâ görelim neyler
Neylerse güzel eyler.



Hakk'ın olacak işler,

Boştur gâm-u teşvişler,

Ol hikmetini işler;

Mevlâ görelim neyler

Neylerse güzel eyler.



Hep işleri fâiktir,
Birbirine lâyıktır,
Neylerse muvâfıktır;
Mevlâ görelim neyler
Neylerse güzel eyler.



Dilde gamı dûr eyle,

Rabbinle huzur eyle,

Tefviz-i umûr eyle;

Mevlâ görelim neyler

Neylerse güzel eyler.



Sen adli zulüm sanma
Teslim ol oda yanma,
Sabret, sakın usanma;
Mevlâ görelim neyler
Neylerse güzel eyler.



Deme şu niçin şöyle,

Bak sonuna sabr eyle,

Yerincedir ol öyle;

Mevlâ görelim neyler

Neylerse güzel eyler.



Hiç kimseye hor bakma,
İncitme gönül yıkma,
Sen nefsine yan çıkma;
Mevlâ görelim neyler
Neylerse güzel eyler



Mü’min işi renk olmaz,

Akıl huyu cenk olmaz,

Arif dili tenk olmaz;

Mevlâ görelim neyler

Neylerse güzel eyler.



Hoş sabr-ı Cemilindir,
Takdir-i Kefilindir,
Allah ki Vekilimdir;
Mevlâ görelim neyler
Neylerse güzel eyler.



Her dilde O'nun adı,

Her canda O'nun yâdı,

Her kuladır imdâdı;

Mevlâ görelim neyler

Neylerse güzel eyler.



Nâçâr kalacak yerde,
Nâgâh eder ol perde,
Dermân eder ol derde;
Mevlâ görelim neyler
Neylerse güzel eyler.



Her kuluna her anda,

Gâh kahr-û gâh ihsânda,

Her anda O bir şanda;

Mevlâ görelim neyler

Neylerse güzel eyler.



Gâh Mu’ti û gâh Mâni
Gâh Darr ü gâh Nâfi
Gâh Hâfizu gâh Râfi.
Mevlâ görelim neyler
Neylerse güzel eyler.



Gâh âbdin eder ârif,

Gâh eymenü gâh hâif,

Her kalbin O'dur Sârif;

Mevlâ görelim neyler

Neylerse güzel eyler.



Gâh kalbini boş eyler,
Gâh hulkunu hoş eyler,
Gâh aşka duş eyler;
Mevlâ görelim neyler
Neylerse güzel eyler.



Gâh sâde ve gâh rengin,

Gâh tabun eder rengin,

Gâh hürrem gâh gamgin;

Mevlâ görelim neyler

Neylerse güzel eyler.



Az ye, az uyu, az iç,
Ten mezbelesinden geç,
Dil gülşenine gel göç;
Mevlâ görelim neyler
Neylerse güzel eyler.



Bu nass ile yorulma,

Nefsinle dahi kalma,

Kalbinde irab olma;

Mevlâ görelim neyler

Neylerse güzel eyler.



Geçmişle geri kalma,
Müstakbele hem dalma,
Hal ile dahi olma;
Mevlâ görelim neyler
Neylerse güzel eyler.



Her dem anı zikreyle,

Zirekliği koy şöyle,

Hayrân-ı Hakk ol şöyle;

Mevlâ görelim neyler

Neylerse güzel eyler.



Gel hayrete dal bir yol,
Kendin unut O'nu bul,
Koy gafleti hazır ol;
Mevlâ görelim neyler
Neylerse güzel eyler.



Her sözde nasihat var,

Her nesnede ziynet var,

Her işte ganimet var;

Mevlâ görelim neyler

Neylerse güzel eyler.



Hep rumzu işarettir,
Hep gamz ve beşâdettir,
Hep ayn-ı inayettir;
Mevlâ görelim neyler
Neylerse güzel eyler.

Her söyleyeni dinle,

Ol söyleteni anla,

Hoş eyle kabul canla;

Mevlâ görelim neyler

Neylerse güzel eyler.



Bil elsine-i halkı,
Eklâm-ı Hakk ey Hakkı,
Öğren edeb-u hulkû;
Mevlâ görelim neyler
Neylerse güzel eyler.



Vallahi güzel etmiş,

Billahi güzel etmiş,

Tallahi güzel etmiş;

Allah görelim netmiş

Netmişse güzel etmiş.


İbrahim Hakkı Erzurumî

[Iqbol]

http://img168.imageshack.us/img168/9479/n2xgd0.jpg

[Iqbol]

http://img90.imageshack.us/img90/4926/97x1280x1024pk3.jpg

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http://img401.imageshack.us/img401/8421/28hf8.jpg

[Iqbol]

http://img168.imageshack.us/img168/6582/63hikmeteramolyn2.jpg

[Iqbol]

One who does not possess power of creation,
To us, is nothing but an infidel and a heretic
Javid Nama




An infidel is one who is lost in the universe,
A faithful is one in whom the universe is lost.
Zarbi Kalim

[Iqbol]

Two interesting articles on Alloma Iqbol

[Iqbol]

Pakhtunwale code - one of the most spread code of conduct in Afghanistan.
the Pathan code of conduct that went by the name of ‘Pakhtunwali’. It was a male-centred Pakhtun (Pathan) moral code inculcated in every Pathan early in their life and was enforced by Jirga (council of elders) when there was any doubt or difference of opinion. Sometimes, laslskar (armed tribal militia) carried out the decision of Jirga when the accused became a fugitive. No one defied the Jirga and at the same time remained a member of the tribe. The Pakhtunwali or Pathan’s code of conduct had four aspects, each of which was held in high esteem and followed rigorously. The first was ‘Melmastia’ which meant showing hospitality to visitors, even if they turned out to be the enemy of fellow tribals. A guest was considered an honourable person and was served personally by the host, irrespective of his status. The second aspect of Pakhtunwali was ‘Badla’ which stood for revenge. If insult or injustice was done to a Pathan, his family or tribe, it had to be avenged by any means. Insult or injustice could arise over possession of gold, women or land (zar, zan and zamin) and vengeance could take the form of a long vendetta involving the offender, his family and his tribe. ‘Nanwatai’, the third aspect of Pakhtunwali referred to the submission of the defeated enemy to the victor. The vanquished had to beg for forgiveness which in most cases was granted graciously. ‘Nang’ the fourth aspect of Pakhtunwali was concerned with honour, where women were involved. The Pathans guarded their women both jealously and zealously and gave no quarters to persons who appeared to violate the honour of women by looking at them or talking to them on the aside. Even the father did not hesitate to kill his daughter to defend the honour of the family when she formed liaison with a man secretly. These were honour killing and considered as above law.

[Iqbol]

Yol İşareti

Sevdinse...
Aşkında yitip yok oldun,
Karıştıracaksın günü, ayları.
Sevgi yollarında ne kaide, kanun
Kendin aşmalısın bu dolayları.

Eriyip kendini yok sanacaksın
Bu derdin olmayıp özge çaresi
Sen hız hız "kazaya" uğrayacaksın
Yoktur bu yollarda yol işareti
Bahtiyar Vahapzade

[Iqbol]

Dors-tu ?
Et toi ! dors-tu quand la nuit est si belle,
Quand l'eau me cherche et me fuit comme toi ;
Quand je te donne un coeur longtemps rebelle ?
Dors-tu, ma vie ! ou rкves-tu de moi ?

Dйmкles-tu, dans ton вme confuse,
Les doux secrets qui brыlent entre nous ?
Ces longs secrets dont l'amour nous accuse,
Viens-tu les rompre en songe а mes genoux ?

As-tu livrй ta voix tendre et hardie
Aux fraоches voix qui font trembler les fleurs ?
Non ! c'est du soir la vague mйlodie ;
Ton souffle encor n'a pas sйchй mes pleurs !



Garde toujours ce douloureux empire
Sur notre amour qui cherche а nous trahir :
Mais garde aussi son mal dont je soupire ;
Son mal est doux, bien qu'il fasse mourir !

Marceline Desbordes-Valmore

[Iqbol]

L'attente
Quand je ne te vois pas, le temps m'accable, et l'heure
A je ne sais quel poids impossible à porter :
Je sens languir mon coeur, qui cherche à me quitter ;
Et ma tête se penche, et je souffre et je pleure.

Quand ta voix saisissante atteint mon souvenir,
Je tressaille, j'écoute... et j'espère immobile ;
Et l'on dirait que Dieu touche un roseau débile ;
Et moi, tout moi répond : Dieu ! faites-le venir !

Quand sur tes traits charmants j'arrête ma pensée,
Tous mes traits sont empreints de crainte et de bonheur ;
J'ai froid dans mes cheveux ; ma vie est oppressée,
Et ton nom, tout à coup, s'échappe de mon coeur.

Quand c'est toi-même, enfin ! quand j'ai cessé d'attendre,
Tremblante, je me sauve en te tendant les bras ;
Je n'ose te parler, et j'ai peur de t'entendre ;
Mais tu cherches mon âme, et toi seul l'obtiendras !

Suis-je une soeur tardive à tes voeux accordée ?
Es-tu l'ombre promise à mes timides pas ?
Mais je me sens frémir. Moi, ta soeur ! quelle idée !
Toi, mon frère ! ... ô terreur ! Dis que tu ne l'es pas !

Marceline Desbordes-Valmore

[Iqbol]

Une lettre de femme
Les femmes, je le sais, ne doivent pas écrire ;
J'écris pourtant,
Afin que dans mon coeur au loin tu puisses lire
Comme en partant.

Je ne tracerai rien qui ne soit dans toi-même
Beaucoup plus beau :
Mais le mot cent fois dit, venant de ce qu'on aime,
Semble nouveau.

Qu'il te porte au bonheur ! Moi, je reste à l'attendre,
Bien que, là-bas,
Je sens que je m'en vais, pour voir et pour entendre
Errer tes pas.

Ne te détourne point s'il passe une hirondelle
Par le chemin,
Car je crois que c'est moi qui passerai, fidèle,
Toucher ta main.

Tu t'en vas, tout s'en va ! Tout se met en voyage,
Lumière et fleurs,
Le bel été te suit, me laissant à l'orage,
Lourde de pleurs.

Mais si l'on ne vit plus que d'espoir et d'alarmes,
Cessant de voir,
Partageons pour le mieux : moi, je retiens les larmes,
Garde l'espoir.

Non, je ne voudrais pas, tant je te suis unie,
Te voir souffrir :
Souhaiter la douleur à sa moitié bénie,
C'est se haïr

Marceline Desbordes-Valmore

[Iqbol]

BIEN - QOLUN? :rolleyes::rolleyes::rolleyes:

aha, bien = qolun :)

[Iqbol]

Dieu parle, il faut qu'on lui réponde.
Le seul bien qui me reste au monde
Est d'avoir quelques fois pleuré.

Alfred de Musset

[Iqbol]

Qu'en avez-vous fait ?


Vous aviez mon coeur,
Moi, j'avais le vôtre :
Un coeur pour un coeur ;
Bonheur pour bonheur !

Le vôtre est rendu,
Je n'en ai plus d'autre,
Le vôtre est rendu,
Le mien est perdu !

La feuille et la fleur
Et le fruit lui-même,
La feuille et la fleur,
L'encens, la couleur :

Qu'en avez-vous fait,
Mon maître suprême ?
Qu'en avez-vous fait,
De ce doux bienfait ?

Comme un pauvre enfant
Quitté par sa mère,
Comme un pauvre enfant
Que rien ne défend,

Vous me laissez là,
Dans ma vie amère ;
Vous me laissez là,
Et Dieu voit cela !

Savez-vous qu'un jour
L'homme est seul au monde ?
Savez-vous qu'un jour
Il revoit l'amour ?

Vous appellerez,
Sans qu'on vous réponde ;
Vous appellerez,
Et vous songerez !...

Vous viendrez rêvant
Sonner à ma porte;
Ami comme avant,
Vous viendrez rêvant.

Et l'on vous dira :
" Personne !... elle est morte. "
On vous le dira ;
Mais qui vous plaindra ?

Marceline Desbordes-Valmore

[Iqbol]

http://img224.imageshack.us/img224/4230/faith20hope20love20loop3.jpg

[Iqbol]

http://img513.imageshack.us/img513/1587/future20dreams20lojg5.jpg

[Iqbol]

"L’oiseau bleu"

J’ai dans mon cœur un oiseau bleu,
Une charmante créature,
Si mignonne que sa ceinture
N’a pas l’épaisseur d’un cheveu.

Il lui faut du sang pour pâture
Bien longtemps je me fis un jeu
De lui donner sa nourriture :
Les petits oiseaux mangent peu.

Mais sans rien en laisser paraître,
Dans mon cœur il a fait, le traître,
Un trou large comme la main.

Et son bec fin comme une lame,
En continuant son chemin,
M’est entré jusqu’au fond de l’âme !...

Alphonse Daudet (1840 – 1898)
Les amoureuses

[Iqbol]

un tres beau poeme d'amour:



Chanson de Ronsard

Douce Maîtresse, touche,
Pour soulager mon mal,
Ma bouche de ta bouche
Plus rouge que coral ;
Que mon col soit pressé
De ton bras enlacé.
Puis, face dessus face,
Regarde-moi les yeux,
Afin que ton trait passe
En mon coeur soucieux,
Coeur qui ne vit sinon
D'Amour et de ton nom.
Je l'ai vu fier et brave,
Avant que ta beauté
Pour être son esclave
Du sein me l'eût ôté ;
Mais son mal lui plaît bien,
Pourvu qu'il meure tien.
Belle, par qui je donne
A mes yeux tant d'émoi,
Baise-moi, ma mignonne,
Cent fois rebaise-moi :
Et quoi ? faut-il en vain
Languir dessus ton sein ?
Maîtresse, je n'ai garde
De vouloir t'éveiller.
Heureux quand je regarde
Tes beaux yeux sommeiller,
Heureux quand je les voi
Endormis dessus moi.
Veux-tu que je le baise
Afin de les ouvrir ?
Hà ! tu fais la mauvaise
Pour me faire mourir !
Je meurs entre tes bras,
Et s'il ne t'en chaut pas !
Hà ! ma chère ennemie,
Si tu veux m'apaiser,
Redonne-moi la vie
Par l'esprit d'un baiser.
Hà ! j'en sens la douceur
Couler jusques au coeur.
J'aime la douce rage
D'amour continuel,
Quand d'un même courage
Le soin est mutuel.
Heureux sera le jour
Que je mourrai d'amour !

[Iqbol]

Un petit extrait de Goethe




Le désir d'être aimé s'était éteint,
Evanoui, comme la faculté d'aimer,
Lorsque le goût d'espérer me revint
Et les projets joyeux et décidés.
Amour ! Si tu nous donnes la ferveur,
De tes présents j'ai reçu le meilleur.

[Iqbol]

L'espérance

J'ai ancré l'espérance
Aux racines de la vie

*

Face aux ténèbres
J'ai dressé des clartés
Planté des flambeaux
A la lisière des nuits

*

Des clartés qui persistent
Des flambeaux qui se glissent
Entre ombres et barbaries

*

Des clartés qui renaissent
Des flambeaux qui se dressent
Sans jamais dépérir

*

J'enracine l'espérance
Dans le terreau du cœur
J'adopte toute l'espérance
En son esprit frondeur.

Andrée Chedid

[Iqbol]

Madrigal

Si c’est aimer, Madame, et de jour et de nuit
Rêver, songer, penser le moyen de vous plaire,
Oublier toute chose, et ne vouloir rien faire
Qu’adorer et servir la beauté qui me nuit ;
Si c’est aimer de suivre un bonheur qui me fuit,
De me perdre moi-même et d’être solitaire,
Souffrir beaucoup de mal, beaucoup craindre et me taire,
Pleurer, crier merci, et m’en voir éconduit ;
Si c’est aimer de vivre en vous plus qu’en moi-même,
Cacher d’un front joyeux une langueur extrême,
Sentir au fond de l’âme un combat inégal,
Chaud, froid, comme la fièvre amoureuse me traite,
Honteux, parlant à vous, de confesser mon mal ;
Si c’est cela aimer, furieux je vous aime.
Je vous aime, et sais bien que mon mal est fatal,
Le cœur le dit assez, mais la langue est muette.

Pierre de Ronsard

[Iqbol]

http://img105.imageshack.us/img105/8392/sonnetronsardbqd5.jpg

un poeme de pierre ronsard connu aussi sous le surnom le prince de poetes

[Iqbol]

J'ai l'esprit tout ennuyé
J'ai l'esprit tout ennuyé
D'avoir trop étudié
Les Phénomènes d'Arate ;
Il est temps que je m'ébatte
Et que j'aille aux champs jouer.
Bons Dieux ! qui voudrait louer
Ceux qui, collés sus un livre,
N'ont jamais souci de vivre ?

Que nous sert l'étudier,
Sinon de nous ennuyer ?
Et soin dessus soin accroître
A nous, qui serons peut-être
Ou ce matin, ou ce soir
Victime de l'Orque noir ?
De l'Orque qui ne pardonne,
Tant il est fier, à personne.

Corydon, marche devant ;
Sache où le bon vin se vend ;
Fais rafraîchir la bouteille,
Cherche une feuilleuse treille
Et des fleurs pour me coucher.
Ne m'achète point de chair,
Car, tant soit-elle friande,
L'été je hais la viande ;

Achète des abricots,
Des pompons, des artichauts,
Des fraises et de la crème
C'est en été ce que j'aime,
Quand, sur le bord d'un ruisseau,
Je les mange au bruit de l'eau,
Etendu sur le rivage
Ou dans un antre sauvage.

Ores que je suis dispos,
Je veux rire sans repos,
De peur que la maladie
Un de ces jours ne me die,
Me happant à l'impourvu :
"Meurs, galant, c'est trop vécu !"


Pierre Ronsard

[Iqbol]

On est bien peu de chose
Et mon amie la rose
Me l'a dit ce matin
A l'aurore je suis nйe
Baptisйe de rosйe
Je me suis йpanouie
Heureuse et amoureuse
Aux rayons du soleil
Me suis fermйe la nuit
Me suis rйveillйe vieille

Pourtant j'йtais trиs belle
Oui j'йtais la plus belle
Des fleurs de ton jardin

On est bien peu de chose
Et mon amie la rose
Me l'a dit ce matin
Vois le dieu qui m'a faite
Me fait courber la tкte
Et je sens que je tombe
Et je sens que je tombe
Mon cœur est presque nu
J'ai le pied dans la tombe
Dйjа je ne suis plus

Tu m'admirais hier
Et je serai poussiиre
Pour toujours demain.

On est bien peu de chose
Et mon amie la rose
Est morte ce matin
La lune cette nuit
A veillй mon amie
Moi en rкve j'ai vu
Eblouissante et nue
Son вme qui dansait
Bien au-delа des nues
Et qui me souriait

Crois celui qui peut croire
Moi, j'ai besoin d'espoir
Sinon je ne suis rien

Ou bien si peu de chose
C'est mon amie la rose
Qui l'a dit hier matin.
____________________

[Iqbol]

Âlimin Âbide Üstünlüğü

Hadis-i şerifin devamında, İnsanlığın İftihar Tablosu, “Âlimin âbide üstünlüğü dolunaylı gecede kamerin diğer yıldızlara üstünlüğü gibidir.” buyurmaktadır. Aynı mefhum bir başka rivayette, “Âlimin âbide üstünlüğü, Benim sizden makamca en aşağıda olanınıza üstünlüğüm gibidir.” ifadesiyle dile getirilmiştir ki, bu söz, “Bu ikisi arasında kıyas kâbil değildir” manasına gelmektedir.

Bilindiği üzere; “âlim”, kısaca “belli seviyede bilgi birikimine sahip olan kimse” demektir. Istılah açısından; Kur'an-ı Kerîm başta olmak üzere dinî kaynaklara vakıf bulunan, Rasûlullah'ın hadîslerini ve Sünnet-i seniyyesini iyi bilen ve hem aklî hem de naklî ilimlerden gerektiği şekilde haberdâr olan engin ufuklu insana “âlim” denir.

“Âbid” kelimesi ise, Allah Teâlâ’nın emirlerine titizlikle uyan, farzları ve vacipleri yerine getirmenin yanı sıra nafile ibadetlere ve yapılması sevap olan hayırlı işlere de devam eden, ibadete düşkün samimi kul manasına gelmektedir.

Aliyyu'l-Kârî gibi alimlerin de dediği gibi, ele aldığımız nebevî beyanda, âbid tabiriyle, farz ibadetlerini yapabilecek kadar ilmi olup kâmil şekilde ibâdetini eda eden kimse; âlim sözüyle de, ibadetlerini eksiksiz yapmakla beraber, özellikle dinî ilimleri, usûl ve füruuyla çok iyi bilen insan kastedilmektedir.

Aslında, dinî literatürde, bilip de ibadet etmeyene âlim denilmemektedir. Çok şey bilse bile, bildiğiyle amel etmeyen insanın belagat ilmindeki sıfatı câhildir. Evet, bir insan üniversite bitirse de, master ve doktora yapmış olsa da, şayet ilmiyle amel etmiyorsa, o câhil demektir. Dolayısıyla, âlim sözü zımnen ibadeti de ihtiva etmektedir; âlim, hem dini tafsilatıyla bilen hem de o bilgisiyle amel eden kimsedir. Diğer yandan, âbidin ibadeti tafsilatlı bir ilmi gerektirmemektedir; ibadetlerin farzlarını, vaciplerini, sünnetlerini ve belki bir de adabını bilmesi onun için yeterlidir. İbadet için gereken bu asgarî malumata sahip olan bir insan her gün iki yüz rek’at namaz kılabilir, senenin yarısını oruçlu geçirebilir. Ne var ki, âlim hem dinin özüne ve her meselenin künhüne vakıf bulunan, hem tekvinî emirlerin gereklerine göre davranan ve hem de ibadetlerini aksatmayan insandır. Bu tibarla da, sadece ibadet kanatlı bir insana nisbeten onun daha çok derinlikleri vardır ve o daha faziletlidir.

Ayrıca, Söz Sultanı’nın, âlimi kamere, âbidi de yıldıza benzetmesinde de çok latif nükteler mevcuttur: Şahsî ibadetin nuru âbidden başkasına geçmez; âbid sadece kendi önüne ışık tutar ve yalnızca kendisini nurlandırır. Halbuki âlim, ibadet ü taat ve hayr u hasenâtıyla ferdî dünyasını mamur kıldığı gibi, ilminin nuruyla başka insanların yollarını da aydınlatır. Bazı âbidler şahsî kemalat açısından kimi âlimlerden daha üstün olabilirler; ne var ki, âlimler rehberlikleri zaviyesinden mutlak fazilette onlardan üstündürler. Nitekim, yıldızlar kendi mahiyetleri itibarıyla kamerden daha parlaktırlar ve -sebepler açısından- bizâtihî birer ışık kaynağıdırlar; fakat, onlar, dünyaya uzaklıklarından dolayı, ışığını güneşten alan kamer kadar karanlıkları yırtıcı ve yol gösterici olamazlar.

[Demir Kağan]

Seni var ya, cok pis dovmek lazim. :) Gelsene Turkistan bolumune.

[Iqbol]

Seni var ya, cok pis dovmek lazim. :) Gelsene Turkistan bolumune.

Beni cok dovmek lazim oldugunu ben kendimde iyi biliyorum, ama ne yapalim...

Yukaridaki yazi bir iktibastir ( copy-paste). Benim Turkcem ise cokte iyi degildir.

Vede, kusura bakma, kardesim, ama, Turkistan bolumunde canim sikiliyor.

Bu orada sadece turkler oldugu icin degil, cunku Turkistan kavrami Turkiyeden buyukdur. Ama, malesef, oradaki konular cogunlukla reaksiyonerlerin savasina donuyor, cogunlukla :(

[Iqbol]

Speech and Power of Expression

The most precious of values inherited from our ancestors, speech does not consist only of clarity of meaning, the sound of words, or the expression of certain intentions. It also gives voice to our thoughts, expresses the music of our feelings, the excitement of our hearts; it is the translator of an addressee to God and it is the golden winged turtledove released by our hopes to the future.

The Divine Knowledge has designed the scheme of existence, whereas His Speech has drawn its architecture. After emerging as twins in the most intimate sanctuary of the unchanging essence (ayan al-thabitah), creation and Speech have taken on physical forms and come into existence. In creating mankind, the Most Merciful gave us the ability to speak of the human essence, our inner profundities, the entire cosmos, and the truth beyond material existence before sending us to the dimension of external existence. In this respect, one can argue that "speech" was the first drop of ink that flowed from the Divine Power's pen to give life to nonexistence. The speech revealed and displayed the mysterious relation between the Creator and the created.

Mankind is nothing more than a mixture of dust, mud, and water of this earth; however, thanks to the repository of knowledge and the ability of speech, they have been elevated to the rank of vicegerent on the same earth. In a sense, mankind is in a position to speak not only on his behalf but for the jinn as well. Human beings have become the addressee of God through speech and it is thanks to speech that they can address Him. As humans started to talk, things that seem silent and reticent have also begun to talk, and all beings and events, which are lines and paragraphs coming from the highest rank (mala al-ala) have become the talking tongue, wisdom-laden speech and the eloquent language of the truth that is behind the scenes of everything, like potent orators. During times when, in our belief, speech did not exist, all beings were silent, all events were muted, and everything was stagnant. How does each being talk? How do they express themselves? These issues are not easy to understand. What is known in this respect is that with the capability of speech that has been endowed on human essence, humans have been created with an ability to express and interpret all things and act as they wish. Indeed, speech is our life in this world of relativity. Each of us is a language in its own way, and the raison d'йtre of these languages is speech or expression. Speech acknowledges truth as the highest reality and speaks for all beings like a symphony, thereby removing the cloak of objects, enabling them to express themselves. Speech is the key that opens the locks on the doors of the treasury of thought. Speech is the key by which a wide-ranging central move stimulates the periphery. Speech is the throne of humankind that has been elevated to the position of ruling on the earth and improving it as a vicegerent. Speech is the pen and sword of humanity. Speech is the basis of the kingdom of humanity. Wherever the flag of speech waves, the most powerful armies will be defeated and scattered. In the arenas in which speech shouts out, the sounds of cannon balls will become like the buzzing of bees. Behind the battlements on which the banner of speech has been raised, the sound of its drums will be heard. In the precincts where its march reverberates, the kings shake in their boots. Many insurmountable walls, in the face of which Alexander the Great, Napoleon, or many other men were desperate or had to retreat, were smashed to pieces by the words wielded by the Master of Speech, and the pen of Speech which provides training in submission and docility was saluted.

The Qur'an

The Holy Qur'an is a sample of Speech; it is such that it brings down the walls and echoes in even the most obstinate and bigoted of hearts. There is such a dazzling magic in the presentation of its themes that it is impossible not to be impressed upon hearing it.

The expressive style of the Qur'an is like no divine or worldly expression. The Qur'an has such an irresistible power penetrating the hearts that even those who do not speak in its language (i.e., Arabic) will be fascinated by the melody of its words.

While providing various solutions to various problems, the Qur'an presents them in such a manner that everybody, except those who are prejudiced against it, will be fascinated or at least influenced by it, and led into profound meditation, eventually the Qur'an will conquer their hearts.

The sentences, paragraphs and full-stops of this monument of Speech have a vast depth of meaning, an exquisite style, and a lively music and rhythm that penetrates the soul. With their musical grace, with words chosen to appeal to all the senses, the concepts and themes will take whoever listens to them to their magical horizon, surprising them at every turn.
If you attempt to replace the materials the Qur'an uses to discuss a subject, the attempt will be futile, the speech will be obscured, and the vivid style will lose its spirit.
The Qur'an has such a lofty power of speech that it exhibits different events like living images along with their time periods and backgrounds, and all this causes amazement, admiration, and excitement in the audience. By doing this, it makes no concessions; nothing is detracted from its ravishing beauty, its heart-penetrating profundity, or its phrasal harmony. Rather, it presents everything with clarity, leaving no room for obscurity.

The Qur'an does not address solely the minds, hearts, or souls. It treats human beings in the totality of their emotions, be they physical or spiritual. Its message is brief and concise, but addresses both the inner world and the outer world of the human at the same time. The Qur'an generates a unity of feelings, thoughts, and intelligence related to the entire universe, to all things and to all of humanity.

The Qur'an is more influential than the most magical of speeches, more exquisite than the most delicate of styles, and more elevated than the most exceptional of expressions. Up until now, neither those who opposed it with the desire to surpass it nor those kings of utterance who undertook the task with the enthusiasm of imitation have managed to produce anything that is equal to the Qur'an in speech.

Notable Arab poets, for example Farid al-Din Attar, about whom Shams al-Tabrizi said, "I might write poems that are sweeter than candy, but I can only ever be his pupil in terms of producing choice words," or Rumi, who said, "I am a bonded servant of the Qur'an," or Jami, whom Said Nursi described as "intoxicated by the cup of love" and their outstanding works, which still strike us as novel today despite many centuries, have never come close to the Qur'an as the Master of Speech.

[Iqbol]

We will deal with this issue in detail in future; but for now we will content ourselves with small hints at the narrative style of the Qur'an, and turn back to the reflections which have fallen on our limited comprehension of speech inspired from the Qur'an and the verse and prose that develop in the shade of the Qur'an:

We have all had our eyes opened to this world with speech, and have grown up on the lullabies of speech, and we have headed toward where we are with the magic of speech. Henceforth, we will breathe and live again with speech if we are to live, and we will die with a lack of speech and knowledge if we are to die. Speech is the resuscitating breath for living corpses and the water of life for those who want to live forever. Those who are capable of playing it like a flutemaster in the realm of the spiritually dead will promise successive resurrections to those who are living devoid of spirituality for thousands of years, and they will have the effect of Sur[1] on those graves that have been inflicted with God's wrath.

If there is a most beautiful thing which manages to keep its freshness and colors at all times in this guest house of day-dreams, which withers and grows obsolete in all aspects, a place where those that have arrived eventually leave and those who have settled down ultimately migrate, and "whose property, estates, and pleasures are transient," it is speech. On the slopes on which speech echoes, thousands of doves delve in contemplation, living in the day-dreams of new rose gardens. As the plectrum of speech plucks at the strings of knowledge, objects start to whirl, and events moan with the whirling of a divine dance. Not one, but thousands of Majnuns wander in the deserts filled with echoes of speech. Nightingales fall quiet and retire to their nests in streams where the melody of speech is heard. In the wild forests where the cries of speech can be heard, the foxes take their leave of deception, and lions are terrified, seeking shelter in their dens.

Speech is the spirit, content, color, and pattern of the Book of the Universe and the Laws of Nature; it is the seal, sword, and pen of the truth of Islam as the divine path. In the same way that only goldsmiths can appreciate the true value of gold and only jewelers can appreciate the genuine value of jewels, only wordsmiths can know the actual value of speech. Gold objects or pearls are given relative values by the people of this world, and the relative values they have start and end in this world. On the other hand, speech is a king who issues coins at the different strata of the earth and heavens; he is a commander giving orders and a hero of legends. Up until today, nobody has managed to access the dizzying summits that speech has reached, and no combatant has possessed a weapon mightier than speech. Every prophet is a sultan of words, and every person of letters is a shadow of those sultans that falls on our heads. The former are the original models and the latter are their followers; the former are architects while the latter are laborers. All of them have acted in cooperation and are unified in developing prosperous cities from speech, weaving laces from the silk threads of words, and making exquisite necklaces from the jewels of words.

When the inspiration of those who wield speech is aroused, it pours into hearts and turns them into golden pastures which swell and become effervescent with the falling rains, while arid deserts become meadows with the gentle summer rain. And when speech matures and becomes a river, a waterfall, or an ocean which flows in waves, stretching out to the coasts, it attains such an irresistible power that all unseemly voices will cease in the face of its spiritual melody, and all nonsense that pretends to be real words will fall silent, and all talk without content will seek solitude. A person who is fortunate enough to attain their nourishment from such speech will listen to it; their ego will melt in complete submission to the extent that they open their heart to it, with the intention to intensify it, as if to allow their soul to fall down the waterfall of music.

Good speech influences almost everybody to the extent of their capability and potential. Sometimes, faced with a strong breeze of speech, people find themselves in the atmosphere where kites wander, taken up by balloons, and they will enjoy freedom and the ease of the bird taking wing toward the atmosphere. They will be captivated by the allurement of this attraction and start to revolve continuously around that "centripetal" force. If it were possible for them to turn back and listen to their soul, they would observe what stupendous romantic considerations they have been encased with and what alternative revelations of pleasure they enjoy; they would probably be enraptured. These fortunate people are revived each time they drink from the profuse rivers of such sounds and words, discovering themselves anew. As phrases and sentences echo in their ears and pour down upon their soul, they feel that they are evolving into a separate distinction and perceive the transcendence of the colors of life in the dimensions of speech, and are repeatedly startled.

And speech, inspired by the divine, emitting forth with such feelings and thoughts, captivates the audience with its charm, wafting its impact towards their souls and pouring its mark on their hearts. They find themselves in the warm bosom of speech, completely surrendering to it. Then, in this comforting atmosphere they can perceive the delicacies of their own world and lose themselves in the stunning beauty of their own achievement.

In the gentle murmurs of speech, people sometimes hear the melodies of belief and faith, like the rivers of Paradise, and the melodies of permanence and transience; with full comprehension that all things come from and ultimately return to eternity, they watch with pleasure the ever-changing colors of the horizon of hope and faith.

And sometimes we pass through certain exits and set sail to our past, trying to be aware of it in all its magnificence; and sometimes we listen to it, as if it were music, and then dance to it and take wing to it. Acquiring a state that is beyond time emotionally and spiritually, we find ourselves sitting at the convergence point of past realities and future day-dreams and observing three dimensions of time all at once. In this vision, the entire past, which has grown into a dream destroyed, acquires once again all of its previous magnificence through a magical restoration; the future we feel in our beliefs and hopes comes running to us like a joyful child entering our hearts to remember the good days and become ours once again. Thus, with these inner feelings, we release ourselves to the stream of diverse associations. Inside this waterfall, to which we have given an infinite power and a transcendent flow in our dreams, we pass from one state to another, from one thought to another, and just as in our dreams, we give shape to everything that is based on our intentions and our heart, casting them into whatever molds we wish and manipulating them as we desire; we can move as we want, taking wing, and landing on the ground to walk when we wish; we can watch the sunrise in the evening or the sunset in the morning; we can increase in number, taking a particle and making it everything.

Speech is based on the fundamentals of meaning, it nourishes our day-dreams, sings lullabies to them, takes them to the heavens, and even shows them the doors that open on the infinite, taking us to the upper reaches of the sky, causing our feelings to ascend and preparing thrones in the supraspatial realms. Responding to our desire for eternity, speech will enrich our feelings in an indescribable manner and give our souls a profundity that cannot be encased with dimensions of corporeality and it will open our ears to melodies from musical compositions that have no lyrics.

When refined speech with lofty ideals that comprise all of these goals erupts in its own accent, when it is profound like the skies, vivid like the earth, as smooth as silk, and as cozy as a mother's embrace, the speech will have a magical impact that depicts the awakening of logic, the rampaging of spirits, the charm of words, and the history of talking that stretches to before time. Thus, speech tells us the beauty of our faith and values.

A good speech that originates directly from and voices what is in our hearts will always remind us of the breath of the spirit, the beating of the heart, and the color and manner of the ability to speak. To the extent of the sacredness of its color, wealth and goals, speech will echo in our hearts like celestial voices, providing us with specimens of its origin.

The Fountain, July - September 2007, Issue 59

[1] The Trumpet which the Archangel Israfil will blow to start the Apocalypse.

[Iqbol]

"Дард"им бордир...


Тошкентнинг Чорсу атрофидаги маҳалла уйларидан бирига ижара уй ахтариб киргандим. У ерда 11 нафар қашқадарёлик қизлар, яъни жувонлар, ҳаммалари бир хонада туришаркан. Менга ҳам жой топилди. Алоҳида хона сўраб, улар билан қолдим. Юриш-туришлари бир ҳол бу аёлларда аёллик нафосатидан "н" ҳам қолмабди. Куни бўйи дуч келган ишни қилиб, кечқурунлари нос чекишиб, фол очишиб, ҳордиқ чиқаришар, ўзларининг айтишларича шу йўл билан оз бўлса-да, дардларини унутишар экан.

-“Хадичаи Кубро” тайёрлов курсида қизим ўқийди, у ерда шароит жуда қийин экан, талабалар учун ётоқхоналар етишмайди. Қўшимча курсларда ўқиш ҳам қиммат, ойига 10 минг сўмдан, йўл Кира, ижара ҳақи одамни еб юборяпти. Қизим билан иккимиз ойига 25 мингдан ижарага тўлаймиз. Кун ора милиса келиб рўмолингизни текширади, Прописканг йўқ. ўқимайсан, дейди. Шундан бошқа ишлари йўқми? Қизларни безор қилиб юборди, хаммаларининг асаби бузилган. Ўқиш, ишлаш учун прописка керак экан, нимага ётоқхонага қўйишмайди? Пул тўлаб ўқиётган қизларни вақтинча бўлса ҳам бир жойга қўйиб қўйишлари керак-ку. Кўчага чиқишингиз бор, қадамингиз пул, мен пойтахтга илм истаб, диний маърифатга манфаатим тегсин, ўзим ҳам бир нарса ўрганай деб келган эдим. Шажаралар тарихидан илмий иш қилаётган эдим, тайёр материалларни ёзиб, Ислом университетида домлаларга маслаҳат солсам, мавзунгиз яхши, аммо мутахассислигингиз иқтисодчи бўлганликдан йўналиш сизга тўғри келмайди. Кўп фанларни қайта ўқишингиз керак бўлади.
Бир томонда пропискам ҳал бўлмаяпти. мана, Тошкентга келганимга 3 ой бўлди, ишга кирмоқчи бўлсам пропискам йўқ, На ишлай оламан, на ўқий оламан, на пропискага тура оламан. Ўз ватанимда ўзим сарсон бўлишим боисини тушунолмайман. Илмий салоҳиятим, қобилиятим, қизиқишим бўлса-ю, бир иш қилолмасам? Президентга кираймикан? (осон экан-да. Р.Р.). бир хаёлим Америками, арабистон тарафларми, кетиб юборсам дейман, шундай қийналиб кетдимки, мана бу еримга келди. Тентираб. Сизга Яна бир-икки олимларга юрагимни очганимдан фойда йўқ.. Ҳали ҳам тинглайсизлар. Сиз йўғингизда келган эдим, битта шоира борку, унга гапирсам, “нима у диний маърифат дегани” дейди, индамай қўяқолдим. Агар ростдан ҳам билмаса, бу ерда ишламаган бўларди. У мени эшитишни хоҳламаган бўлса керак. Мени фақат сиз эшитяпсиз. Бир марта келсам касал экансиз, қайтиб кетдим. Юрагимни тўкишга яна келдим. Ғиж-ғиж фикрдан бошим ёрилиб кетаман деяпти.
Саводсизлик, маърифатсизликка чидамаганимдан келдим бу ерга.
Ғарб. Бразилия фильмлари ҳақида ҳар хил фикрлар айтилади-ю, аммо яқинда бир фильмини кўрдим, амаки отаси қазо қилган бемор жиянига “Сенинг саломат бўлишинг учун ҳеч нарсамни аямайман...” дейди. Ўзимизда мусулмон фарзандлари бўлган қиз-жувонларнинг хор- зор юришларини кўз олдимга келтириб ўйлаб қолдим: Уларнинг амаки, тоғалари, қариндошлари йўқми? Мусулмончилигимиз, қадриятларни баланд тутган миллатлигимиз қаерда қолди? Кўчаларда мардикорлик қилаётган ёш-ёш қиз жувонларнинг ўзига тўқ қариндошлари йўқмикан? Бор бўлса хам хабар олмасликлари, ҳатто остонасидан ҳайдашлари, жеркиб камситишларинип тасаввур қиламан. бундай ҳолнинг сабабчиси маърифатсизликда деб ўйлайман. Яна бир мисол чет элларда бойлар хомийлик қилиб талабаларни ўқитишларини биламиз. Бизнинг бойларимиз-чи?
Эзгу ишларга пул сарфлаш, камбағалпарварлик, сахийлик, адашганни тўғри йўлга солиш, болаларга бола деб қараш ва ҳ.к.лар маърифатли кишининг ишидир. Маърифатли бойлар саховатли бойлар эканлигини тарихларимиздан биламиз. Саховатпешалик ҳақида кўп гапирамиз, юқмаслигининг сабаби оддий, маърифатсизликдир... насиҳат, хикмат олиш учун ҳам маърифат керак...Сизнинг ҳам роса бошингизни қотирдим.

Мардикор қизлар даврасида

-Кечаги куйганларимни сиз билсангиз эди. –дея янги бир мавзуни бошлади Тоҳирахон.- Тамом, деб ўйладим. Бу қадар жаҳолатни кўрмаган эдим. Гулдек қиз-жувонлар қандай бу аҳволга тушдилар? Улар камида ўрта таълимга эга бўлган 25-30 ёшлардаги, айни гулдек очилган қиз жувонлар бўлса?
Тошкентнинг Чорсу атрофидаги маҳалла уйларидан бирига ижара уй ахтариб киргандим. У ерда 11 нафар қашқадарёлик қизлар, яъни жувонлар, ҳаммалари бир хонада туришаркан. Менга ҳам жой топилди. Алоҳида хона сўраб, улар билан қолдим. Юриш-туришлари бир ҳол бу аёлларда аёллик нафосатидан "н" ҳам қолмабди. Куни бўйи дуч келган ишни қилиб, кечқурунлари нос чекишиб, фол очишиб, ҳордиқ чиқаришар, ўзларининг айтишларича шу йўл билан оз бўлса-да, дардларини унутишар экан. Қизининг тақдири кулмаган бека ҳам уларнинг фолига ишониб, хомуш. Иссиқ- совуқ қилганларни худога солиб ўтирибди. Мен унга “Сиз-ку пойтахтнинг тузини ичган одамсиз, атрофингизда газета-журнал, китоб деган нарсалар бор, телевизор кўрасиз, маърифат эшитасиз-у, фолга ишониб, ўзингиз ҳам фол очтириб ўтирибсиз. Аллоҳ фол очишни ҳаром қилган. Бу ишни қилганлар қаттиқ гуноҳкор бўладилар...”дея тушунтирмоқчи бўлдим. Айни дамда уларга қадриятлар ҳақида гапириш ўлганнинг устига тепганнинг ўзгинаси, гапириш бефойдалигини тушуниб турардим. Чунки бу аёллар шу йўлни танлагунларига қадар бир кун, бир ой, бир йилнигина эмас, ясанган ҳуқуқсизлик дунёсининг барча манзилларидан сабр билан ўтаркан, уларнинг бугунги онггида Ўлмаслик истагидан бошқа ҳамма нарса сўнган, “ватан, оила, эр, орият...” тушунчалари хорлик отли ялмоғизга аллақачонлар битта-битта ем бўлган эди.

Хулоса:

Бугунги кун учун руҳият озиғи ҳисобланган диний-маърифий, ахлоқий сабоқлар сув билан ҳаводек заруриятдир. Муҳитимиз, табиатимиз нечоғлик бузилган бўлса, руҳиятимиздаги хасталик ундан ҳам оғирроқдир. Аслида табиатимиз хасталиги руҳимиз хасталигининг натижаси эканини тан олиш вақти аллақачон келгандир. Аёл зотининг фожеаси жамият фожеасидир.

Бурхониддинова Тоҳирахон, Андижон вил. касби иқтисодчи- мустақил диний маърифатчи


http://muslimaat.uz/index.php?option=com_content&task=view&id=424&Itemid=32

[Demir Kağan]

Beni cok dovmek lazim oldugunu ben kendimde iyi biliyorum, ama ne yapalim...

Yukaridaki yazi bir iktibastir ( copy-paste). Benim Turkcem ise cokte iyi degildir.

Vede, kusura bakma, kardesim, ama, Turkistan bolumunde canim sikiliyor.

Bu orada sadece turkler oldugu icin degil, cunku Turkistan kavrami Turkiyeden buyukdur. Ama, malesef, oradaki konular cogunlukla reaksiyonerlerin savasina donuyor, cogunlukla :(

E guzel kardesim, madem oyle dusunuyorsun, gel kendin bir seyler yap. Biz kicimizi yirtiyoruz Ozbeklere Turkce, Turklere Ozbekce ogretelim, boylar kaynassin ve Turkistan Bolumu'ne gerek bile kalmasin diye. Anca oyle konusursan olmaz. Kizarim.

[Iqbol]

Mualliflardan biri bugungi islom olamining tanazul sabablari haqida shunday yozadi:

Men bu zamon va zaminda, basharning hayoti-ijtimoiya madrasasida dars oldim va bildimki: Ajnabiylar, Yevropaliklar taraqqiyotda kelajakka qarab juda tezlik bilan ilgarilab borayotganlari bilan birga, bizni (musulmonlarni) moddiy jihatdan to’xtatib qo’ygan va ravnaqni oldini olib kelayotgan oltita kasallik mavjuddir. Bu kasalliklar quyidagilardir:

1. Umidsizlikning ichimizda keng tarqalganligi;

2. Sidqning, to’g'rilikning ijtimoiy hayotimizdan yo’qolgani;

3. Adovatga muhabbat;

4. Ahli imonni bir biriga bog’lagan nuroniy robitalarni tanimasligimiz;

5. Vabo kabi tarqalib, ildiz olib ketgan zulm- istibdod;

6. Shaxsiy manfaatlarning himmatdan oldin qo’yilishi.

Badiuzzamon Said Nursi

[Iqbol]

Sabr haqida ikki iqtibos:

1.

إِنَّ اللّهَ مَعَ الصَّابِرِين hikmati

Janobi Haq, Hakim ismidan kelib chiqqan holda, narsalarning yaratilishida bir zina kabi darajalar tartib qilgan. Sabrsiz odam oqibatini tushunmasdan harakat qilgani uchun, zinapoyalardan hatlab o’taman deb yiqilib tushadi yoki kamchilik, nuqsonlarga yo’l qo’yadi; maqsadiga yetishaolmaydi… Sabr esa mushkillarning kalitidir… Janobi Haqning inoyat va tavfiqi sabrli inson bilan birgadir…

Sabr uch xildir:

Birinchisi: Gunohlarga qarshi sabrdir. Bu sabr taqvodir.

Ikkinchisi: Musibatlar qarshisida sabrdirki, tavakkul va taslimiyatdir… Allohdan shikoyat qilinmaydi; aksincha, har qanday shikoyat Allohga arz qilinadi.

Uchinchisi: Ibodat ustida sabr qilishlik. Bu sabr insonni maqomi-mahbubiyatga olib boradi.

Badiuzzamon Said Nursi


2.

Sabr g’oyat foydali achchiq bir darmondirki, uni ichish ham yarani tuzatadi, ham zararlarni uzoqlashtiradi… Bir soat achchiq ta’mini totishga majbur bo’lsangiz ham, bir yilda ham ketmaydigan shirin mazasi uchun, sabr dorisini ichish kerak.

Sabr to’rt qismdir:

Birinchisi: Itoatda sabrdir.

Ikkinchisi: Yomonliklarni tark qilish uchun sabrdir.

Uchinchisi: bekorchi, foydasiz narsalar bilan mashg’ul bo’lmaslik uchun sabrdir.

To’rtinchisi: shiddat va balolar qarshisida sabrdir.

Sabrli inson, qazo-ofatlarning shiddat va qahridan, vahimadan, to’polon va janjallardan, dunyo mashaqqatlari va oxirat azoblaridan, nafsning bo’sh hoyi-havaslaridan, dushmanining yomon so’zlaridan, qisqacha qilib aytganda ming xil balodan qutulish yo’lini topadi va murodiga yetishadi. Ikki jahon saodatini qo’lga kiritadi, rizo maqomiga yetishadi. Sabrga kuchi yetmasdan vahimaga berilgan inson esa har qanday manfaatdan mahrum, har turli zararlarga ma’ruz bo’lib, yo’lg’iz qoladi.

Butun ilm va amallarning, har ma’rifat va komillikning vujudga kelish sababi sabr va bardoshdir.


Ibrohim Hakki, Ma’rifatnoma