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THE CRUSADES OF 21 ST  CENTURY BY RIAZ AMIN Vol-XV 1

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NO RES'ITE …………………………………………………………..12#)
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The ongoing war was termed ‘holy’ as it was waged against evil forces obviously emanating from the Islamic world. The Richard the Lion from Teas! who was then the "resident of #nited $tates! had declared it as ‘crusade%s&’. 'rusades are the holiest of holy wars because it targets the ‘evil forces’ that follow Islam.
(s holy warriors and evil forces shall eist forever! so the conflict is eternal. This war has been raging for the last fourteen hundred years! of  course! with lull )eriods here and there. The current active )hase started after the *+11 attac,s.
$oon after those attac,s! -onald Rumsfeld! the then -efence $ecretary of the #$ had vowed to avail the o))ortunity )rovided by the tragedy to sort out seven uslim states militarily. /e had said ‘we’re going to ta,e out seven countries in five years! starting with Ira0! and then $yria!
Lebanon! Libya! $omalia! $udan and! finishing off! Iran’ after invading(fghanistan of course.
ut of these eight! si countries! namely (fghanistan! Ira0! Lebanon! $omalia! $udan and Libya have been ‘ta,en out’. $yria is on the anvil and noose is being tightened around Iran. emen and "a,istan are being devastated by ‘friendly fire’ or have fallen as victims of collateral damage.
"a,istan’s )light was a)tly described by a )lacard carried by an 4gy)tian )rotester when /illary arrived in 'airo on 15 th 6uly to dictate terms to ohamed ursi. /e shouted slogans holding a shoe on a )ortrait of 
/illary and the )lacard in other hand read7 ‘4gy)t will never be "a,istan’. The 4gy)tian brother of the "a,istanis seemed to have very short
memory until the resignation of /osni obara, 4gy)t was ‘head and shoulder above’ "a,istan in servitude to the (merican masters. (mericans ,now that 4gy)t has gone slightly off the orbit as result of (rab $)ring and /illary was in 'airo for its course correction.
The war is nearing com)letion of eleventh year. It is li,ely to continue for indefinite )eriod as more blood has to be drained out of the veins of the evil forces. The end is not in sight des)ite the chattering about the end game.
The war account is being covered in three com)artmented series relating res)ectively to "a,istan! the region and around the globe. This
 )attern will continue! but their serially numbered ca)tions will be abandoned. (nother change that has been incor)orated is in the form addition of fourth series.
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8hen more than a decade ago this venture of writing on war was underta,en! articles )rimarily com)rised )ersonal observations and views. Then it was reali9ed that most of what was being recorded was already being said by many others. This )rom)ted first change in the format of the reviews! i.e. incor)orating views of other observers! analysts and e)erts.
-uring the last decade 0uite a few changes were made till evolution of  standard layout for each article com)rising :ews! ;iews and Review. The latest change in which some of (llamah’s )oetical wor,s have been added as fourth series was )rom)ted by an insignificant incident.
It occurred when )eo)le of "a,istan were co)ing with )ost<$alala trauma and "rime inister =ilani visited the #nited >ingdom and showed willingness to reo)en :(T su))lies to (fghanistan without an a)ology from the #$. ost "a,istanis disa))roved such act in which their rulers
would scoo) so low before their foreign masters. ne day! I came across a bundle of own handwritten notes on
(llamah’s )oetry. It was a )leasant reminder and I )ulled out a boo, of  (llamah! o)ened it randomly long )oem Bandgi Namah was in front of me. (fter reading few lines! I decided to use some of (llamah’s )oems to add reason! logic and sensitivity to my analyses. In other words! I decided to decorate rough robes with borrowed ‘)earls’.
The )attern that includes Roman scri)t and 4nglish translations is  because of the targeted audience com)rising ‘enlightened’! ‘moderates’!
‘liberals’! ‘secular’! ‘)ragmatic’! ‘tolerant’ and other such sections of the society. It is to facilitate them. Those who can read and understand #rdu and "ersian can refer to (llamah’s original wor,s.
2?th (ugust! 2@12
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(llamah ohammad I0bal’s life time coincided with the leanest  )eriod in the uslim history on almost all counts. Ta,ing liberty of chosing (llama’s words! which he used in different contet! uslim lands had been subBugated by non<uslims! mostly 4uro)eans! from :ile to >ashgar and even far beyond :ile u) to shores of (talantic in the west and u) to "hili))ines in the east.
-uring )rolonged and etended subBugation of uslims in terms of  time and s)ace! which had no )arallel in their history! uslim nations degenerated in almost all s)heres )olitical! economic! social! cultural and even religious. The effects of this wholesome degeneration could not remain unnoticed by the observant eyes %chashm-e-beena& of (llamah.
8hat (llamah encountered was no )leasant scenario. 8herever and whatever he glanced at it )resented disa))ointing sight. The visuals see)ed
dee) into his heart more he focused! more hurt he felt. /is eyes moisted! hisheart bled and his soul moaned! but he ,e)t his ho)es alive. Cor reali9ation of what he ho)ed he decided to let his ho)es be ,nown to all uslims.
/e addressed his brothers in faith and chose )oetry for the dialogue! or monologue. This dialogue has been termed as )iece of literature by some and I0bal’s )hiloso)hy by others. Dut! it is a message! the same old message that has been conveyed by the essangers. $ince (llah decided to designate no more essangers! so the message is carried forward by men li,e I0bal.
8hat he said in his )oetic com)ositions was about the uslims’
 )light )rior to the $econd 8orld 8ar! which obviously was 0uite )athetic  because they had been under subBugation of the 4uro)e’s 'hristian colonial  )owers for nearly two centuries. The )ur)ose of his )oetry was to awa,en uslims from their slumber! which at that time a))eared to be eternal.
(llamah wasn’t alone in giving wa,e<u) call there were many across the uslim 8orld who gave similar calls and that resulted in initiations of  freedom movements in many countries. $eeing numerous flic,ers of desire for freedom across uslim lands! the Dountiful :ature etended its hel)ing hand.
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(lasE It wasn’t to be. The outgoing colonial masters had made arrangements to maintain their influence through local )roies mostly com)rising those who had been wor,ing for them during colonial era. Therefore! the ‘inde)endence’ in almost every uslim country turned out to
 be transformation from direct colonialism to )roy colonialism.
The )henomenon of neo<colonialism was re)eated )eriodically and the latest re)etition was carried out in some countries under the rhetoric of  (rab $)ring. Therefore! si decades since that ‘transformation’ under the
 )loy of inde)endence the )eo)le in most of the uslim countries still remain slaves of their distant masters through aus)ices of their rulers civilians or  military dictators.
It has been said! more often than not! that the )ost<*+11 'rusades have the aim to further cement neo<colonialism! or the subBugation of Islamic
8orld. Those uslim rulers who coo)erate with the 'rusaders become their ‘willing )artners’ and allies and there are not very many ece)tions. Those who dare to differ are targeted with regime<change strategy a))lied through use of military means! cou)s! insurgencies and u)risings.
'onse0uently! the )eo)le in more than fifty ‘inde)endent’ uslim states are afflicted today with slavery that is worse than what it had been during the colonial )eriod. The 'rusaders have been wor,ing since *+11 to secure abslute submission of the uslim 8orld. This is being done under  cover of noble<sounding rhetoric of ‘winning hearts and minds’.
Dut! what is ha))ening on ground has nothing to do with winning hearts and minds. These are not won by the use of daisy<cutters and drone< launched missiles which leave no traces of hearts and minds to be won as tro)hies. This does not mean that the 'rusaders do not ,now how to win hearts and minds.
They ,now the correct way very well and have )racticed that with great success for centuries. The method entails dis)ensation of social services li,e education and health<care through missionary organi9ations and institutions. If the amount s)ent on waging war had been s)ent in a))lication
of this )roven method! they would have won heart and mind of almost everyIra0i and (fghan and even souls of many.
Instead of s)ending the abundant resources for welfare of humanity! about which they ,ee) har)ing all the time! they )referred to use those for 
 )er)etrating death and destruction to achieve the unstated goal regarding hearts and minds. That goal has nothing to do with ‘winning’ over! because
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won<over hearts can still retain the ability to thin, and decide to see,  change.
The real aim is to ca)tivate hearts and minds through fear ca)tivating them in a manner that they lose the ability to thin,! )onder! rationali9e!
decide and act inde)endently. This is achieved through )er)etration of ‘shoc, and awe’ with indiscriminate and overwhelm,ng use of wea)ons that can cause wides)read death and destruction.
nly this method can instill absolute fear that numbs all senses and concurrently ta,e control of the resources of targeted lands to ac0uire the ability to starve the )eo)le as and when so desired. Cear and hunger %khouf 
and jooe& are the worst curses to which the man,ind can be subBected as mentioned in /oly Guran. Cear and hunger free9e all tangible and intangible faculties of heart and mind! other than ,ee)ing them )ulsating ‘involuntary’.
$hoc,ed! awed! s)ellbound! ca)tivated! fear<struc, and starved certainly lose the ability to thin, and rationali9e. They are rendered sommon
bookmon! to 0uote -ivine words. The duration of the loss of these abilities! which are s)ecialities of man,ind! is directly )ro)ortional to the degree of  im)act created by some of the conditions stated above. In other words! they start fearing the gods other than the =od %(llah&.
This is the ,ind of slavery the 'rusaders want to im)ose. They are 0uite successful most uslim masses are starving and almost all uslim rulers fear the 8est. They are slaves without chains on their hands or feet!
yet they are unable to esca)e the curse of slavery. 8ord ‘winning’ has been used to cover u) the awesome goal of ‘,illing’ hearts and minds of enslaved.
$laves start a)ing their masters and to Bustify that animal<li,e  behaviour they start finding faults in their heritage. The ‘intellectuals’ within them find nothing in uslim history to feel )roud of. They declare that the religion they have inherited is more of a fairy tale not than real or )ractical. It has not been able to ,ee) )ace with human advancement and in a way is an obstacle in the way of humanity’s )rogress.
The fact remains that there is nothing that Islam )reaches and that was
not )racticed in letter and s)irit by the /oly "ro)het %"D#/& and his com)anions and their successors. They )roved that there is nothing in this religion that can’t be )racticed and the )ractice that bears dividends for  humanity.
es! it cannot be )racticed by those who cannot resist human tem)tations li,e those who cannot resist the sight of a glass full of colourful
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chilled drin,. They consider giving u) alcohol im)ractical and for them Islam is no more than theoretical discourse. $o is the case of many other  vice )ractitioners. They find their masters more realistic and )ractical and they start a)ing them with the ho)e of ‘winning’ some favour or admiration.
INTRODUCTION
Dandgi :amah is the last )oem of (llamah’s boo, titled abur<i ’(Bam. ost writers have translated it as ‘The Doo, of $ervitude’. In view of the contents of the )oem! which are all about slavery! it would be better to say it so rather than chosing an all encom)assing word ‘servitude’ that has many other meanings in addition to slavery. That has been done! but in no way it im)lied reBection of the word ‘servitude’.
Dearing the above in mind read what (llamah said in one of hislengthy )oems bandgi namah %slavery&. Cirst thirt<one verses of the )oem constitute an introduction of slavery. (llamah wrote it in "ersian which has
 been re)roduced verse<by<verse followed by Roman "ersian and translation in Roman #rdu and finally the 4nglish translation the last has been guided to great etent by translation by Dashir (hmad -ar. It reads7
JK MNOPQ   Bandgi nama, Gholami
SU MVWN J XYZ[\ KQ ]^N S_ OPKJ OP` Y_ J K  Goft ba-yazd’an mah-e-geiti froz; taab-e-mun shab ra kunad manind-e-
roz.
Chaand jo zameen ko roshan karta hai, oss ney Allah sey kaha; meyri
chandni raat ko dinn bana deyti hai.
oon that illuminates earth submitted to (llah my light turns the night into day.
_K S W MQ ` MJK\Y ZK\  
_KNS_ Wjk _Z ZQ V^  ad ayyamey keh bay !ai!-o-nahar; khofta boodam dar zamir-e-rozgar.
Woh bhi kaya bilail-o-nahar a!t thha, jabb mien zamaney kay zamir mein
 soya ho"a thha.
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I remember the time when there was no night or day I was dee) aslee) in the conscience of time.
Z J ZYp _OY ``  Z J ZK _OY ZN 
 "okabey andar s#aad-e-mun nabood; gardashey andar nahad-e-mun
nabood.
 #eyrey jalo mien koeyi stara nah thha; mojhey abhi gardash atta naheen
hoeyi thhi.
There was no star in my attendence revolutionary movement was not in my nature.
q PW _Z S ]Z _ M 
qS J Kj Y K\_Z Q M   Ney’z nooram dasht-o-darr aina $oosh; ney beh-darya az %ama!-e-mun
khrosh.
 Nah meyrey noor sey dasht-o-darr a"inah $oosh thhey aur nah meyrey
 jamal sey samandar mein jaar bhata othhta thha.
8hen desert and human abode was not lit by my light oceans had no restlessness %tides& because of %the attraction of my megnatic& beauty.
ZS XUY S xW \ Zj Sz S MKQK \ {YS 
 Ah ’z-ein nairang-o-afsoon-e-#a%ood; #a’ey ’z-ein tabani-o-zou&-e-
namood.
 #ojhey a$ni iss nairungi aur talism-e-ajood $er afsos hai; mien a$ni iss
tabaani aur azhar-e-zaat $er sakht matasiff h"on.
(lasE This was changed by the magic s)ell of being I regret my brightness and urge for manifestation.
|VJ KVU Y VUK |VSUY M ZJ MYO`K  'aftan az aftab amokhtam; khakdan-e-murdaheyi afrokhtam.
 #ien ney aftab sey chamakna seikha aur iss murdah jah"an ko %a$ni
chandni sey& chamka diya.
I learnt shining from the $un and lightened the dead 4arth.
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}YU MQ S }SU KQ MYO`K  ~  }YZ }YZ MJ•€ Y SY
 "hakdane ba-farogh ( bey-fragh; )hihra-e-’o az ghu!ami dagh dagh.
'eh khakdan roshan tuo hai magar iss mein asoodgi naheen, !iyu"onkeh iss ka chihra ghulami sey daaghdar hai.
4arth is lit %by me& but it has no Boy or solace its face has )im)les of  slavery.
] Q M KJ _‚ SY Z
]p Z Mƒ` XYZ[\ MJZ  Adam-e-’o surat-e-mahi beh shist; adami yazdaan koshi adam $rast.
'ah"an her shakhs kay galey mein machhli ki manind kanta $h"ansa hoa
hai; yah"an kay loog (huda ko bhool chokey hein aur admiyu"on ki
 $rastash kartey hein.
4veryone on earth has a hoo, stuc, in his throat li,e a fish man,ind has forgotten =od and worshi)s human beings.
YJ {Z` N S WpY K  YJ {Z` „ SY …Y† Y
'a aseer-e-aab-o-gi!! kardi mera; az ta#af-e-’o kha%%a! kardi mera.
 Aa$ ney mojhey aab-o-gill ka asir karkay iss zamin kay taaf sey sharmsar  kiya hai.
Dy bounding me to soil and water! made me ashamed of revolving around it.
]W KN XK _ Y XK \Y 
]W KJ S J XK\K XK \Y 
 *in %ahan az noor-e-%aan agah naest; ein %ahan shayan-e-mehr-o-mah
naest.
'eh jahan rooh kay noor sey agah naheen, iss le"ay soraj aur chand ki shaan kay shay"an naheen.
This world is not aware of the light of the soul it does not deserve $un and oon.
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Q Y_ SY X‡ˆW {K‰U _Z  V_ N {S Y XK\_ KJ 
 Dar faza-e-nee!g’on oo ra bihe!; reshta-e-ma nooriy’an az+oey gasa!.
 )ssey neelg"on faza mein dhakail dein aur hamm nooriyu"on ka rishta iss  sey mon!ateh kar dein.
"ush this 4arth into blue s,y cut its lin, with celestial beings li,e us.
_YŠNYS SY ]JO Y YJ K\  _KWQ ‡\Z Z ‹`K K\ 
a mera az khidmat-e-oo #a-guzar; ya az khakash adam-e-deegar bay’ar.
'a mojhey iss ki khidmat sey faragh kar dein aur ya iss jah"an ki khak sey
naya Adam $aida karein.
4ither relieve me %of duty& of serving it or create a new (dam out of its soil.
Q _` S Z` _YOWQ |ƒ~  Q _ MQ XYO`K \Y YO {Y
,hashm-e-baidaram kabood-o-kor beh; aye "huda ein khakd’an bey noor 
beh.
 #eyri baidar aankh a"ndhi aur binoor he behtar hai, iss khakdaan ko meyri
roshni kay baghair he rehney dein.
y eye was better blind and lightless leave this earthly abode without my light.
XOQ _Z ZWjQ Z MJ•€ Y _KQ ZZN ŒS_ MJ•€ Y
 Az ghu!ami di! baimeerad dar badan; az ghu!ami roh gardad bar-e-tann.
Ghulami mein badan kay andar dil marr jaata hai, ghulami mein rooh
badan kay le"ay bojh bann jaati hai.
In servitude heart dies inside the body the soul becomes burden for the body.
K _Z {W k MJ•€ Y K OP‡UY K€ W MJ•€ Y
 Az ghu!ami zoaf-e-$eeri dar shabab; az ghu!ami sher-e-ghab afgandah
naab.
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Ghulami jaan ko bhoorey manind kamzor kar deyti hai* Ghulami mein
 sher-e-baishah kay d"ant jharr jatey hein.
$lavery renders the young wea, li,e the old in slavery the %fiercefully young& lion sheds his teeth.
ZU ZU ]ˆJ [Q MJ•€ Y Z _OY X S \Y KQ X S \Y
 Az ghu!ami bazm-e-mi!!at fard fard; ein-o-a’an ba ein-o-a’an andar 
nabard.
Ghulami mein millat tokrey tokrey ho jati hai; eik groh doosrey groh sey
larrta rehta hai.
In slavery a nation is fragmented and its individuals fight with each other.
KW _Z \Y Z„p _OY M\ X ˆ‚ X~ q_KQS_K` KJY MQ 
 A’an yakey andar sa%ood ein darr &ayam; karobarash )hoon s!aat-e-bi-
imam.
 +ik sajdey mein hota hai tuo doosra !ayam mein, millat ka kaam aisey hota
hai jaisey imam kay baghair namaz .
ne grou) )rostrates and the other stands u) life is li,e )raying without  )rayer leader.
NZ {ZU KQ ZU OVU _Z  NZ {Z_Z Y_ ZU XKJ  
 Darfatad her fard ba fard-e-digar; her zaman her fard ra dardey digar.
 er shakhs doosrey se ulajhta hai, her shakhs ne"ay raag alaa$ta hai.
4veryone 0uarrels with other everyone com)lains of some )roblem all the time.
OPQ _K “ ZJ MJ•€ Y OPj_YK q N MJ•€ Y
 Az Ghu!ami mard-e-Ha& zannar bund; az ghu!ami goharish na-
ar%umand.
Ghulami mein Allah ka bandah bhi %bott-$arasti ka& zannar $ehann leyta
hai.
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bserve his )ossible and im)ossible watch his sense of time %and s)ace&.
O‡\O\ |KJ _Z K S_  OVj` ]Kp x\_ Y Y _Z 
 /ozha darr matam-e-yak deegarand; darr kharam az reag-e-sa’at  kamtarand.
ss kay dinn eik doosrey kay matam mein hein aur oss kay dinn"on ki
raftar reig-e-sa"at sey bhi sost hai.
/is days mourn each other %in state of )er)etual mourning& s)eed of his movement %endeavour& is slower than sand<cloc,.
_K _K Z˜` ‹W Y Q _  _K ™ S [N _ZšY SY _J 
 horah booam az neish-e-kuzdam khar khar; moor-e-oo azdargaz-o-a&rab
shikar .
.hora zamin jo bichhoo kay dung sey khar khar ho chokki hai, jiss ki
che"onti azdaha ko kaat-ti aur bichhoo ka shikar karti hai.
The soil of which has turned li,e thorns %brac,ish& because of stinging by scor)ions where ants hunt dragons and )rey scor)ions.
ZY˜ –SZ ‹ SY ‚‚ 
ZYJ ZKQ Y_ ›WˆQY _S  ursur-e-oo aatish-e-dozakh nazzad; zoora&-e-Ib!ees ra baad-e-muraad.
 /iss ki baad-e-sursur mein aatish-e-doozakh ki garmi ho, jo )blees ki kishti
kay le"ay baad-e-moaafi! ho.
Its wind has heat of /ell that acts as tail wind only for -evil’s barge.
M OWœˆ€ Y _OY Mƒ
M OWW M ˆ _Z M ˆ  
 Aatishey andar ha#a ghu!teedah’eyi; sho!a darr sho!a’eyi $ai)heedah’eyi.  /iss ki haa aag barsati ho aur oss kay andar sho"aley bhharktey h"on.
There is fire in its swirling wind flames flare u)! intermingle and multi)ly.
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 by moon the nearest celestial body to the )lanet 4arth. The beauty of this descri)tion lies in the last of the thirty<one verses wherein he says that living in such horrifying world for centuries is better than a moment s)ent in slavery
It is because of the fact that slavery is one<word for a long list of afflictions to which human beings could be subBected! e.g. ine0ualities! inBustice! discrimination! e)loitation! cruelties! brutalities and so on. The ugliest as)ect of this is that all these ha))en to human beings at the hands of  fellow human beings.
This is two<way denial of human dignity. n one hand those human  beings who enslave others try to tres)ass the eclusive domain of the =od! and on the other! those who submit to servitude %slavery& are guilty of not
 believing in the ca)abilities bestowed u)on the best of the creations of the
'reator.
ON THE FINE ARTS OF SLAVES, MUSIC
(fter giving terrifying and scary introduction of slavery! (llamah chose two facets of the culture of enslaved society to further dwell on the subBect. The two as)ects so selected are music and )ainting. These re)resent sounds and sights of the culture! or in the age of information these can be termed as audio<video effect of the culture.
'ulture! which has very wide s)ectrum! is evolved over centuries in agiven society. usic and )ainting reflect intellect and intent! beliefs and  )ractices! and resolve and resilience! or absence of these in a society. In short! these two facets are the )risms through which character of the )eo)le can be seen. This is how (llamah used the )rism of music7
M™WpJ   Mousi&i 
MNOPQ XPU _OY K ”J 
MNOPQ XU Y |\N ~ J   Marg-ha andar fanoon-e-bandgi; mann )hih goy’am az fasoon-e-bandgi.
Ghulami kay fanoon mein ka"eyi amat $oshidah hein, mien ghulami kay
 jadoo kay barey mein kaya kah"on.
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$everal forms of death are hidden in the arts of slavery! what I can say about hy)notics of slavery.
j¡ KW“ _K Y MK SY KW“ _Y\Z Q OVUY Wp j 
 Naghmah-e-oo kha!i az naar-e-hayat; ham)ho sae! aftad beh de#ar-e-
hayat.
ss ka raag zindgi ki aatish sey khali hai, aur dear-e-hayat ko sailab ki
tarah gira deyta hai.
Its songs are devoid of warmth of life it over<runs a wall %if life& li,e a s)ate of flash flood.
•€ {KjWp W SY Z X~ 
•€ {K Y ‹† X~ ]  ,hoon di!-e-oo teerah seimaeyi ghu!am; $ust )hoon tab’ash na#aha’ey
 ghu!am.
Ghulam ki $aishani oss kay dil ki tarah taarik hai, aur oss kay raag ki
naa"ein oss ki fitrat ki tarah $ust hoti hein.
$lave’s forehead %a))earance& is dar, li,e his heart notes of his music are %insi)id& li,e his s)irit.
ZUY Z Y]U_ p SY ]U_ SJY Š YZU Sz 
 Az di!-e-afsurdah-e-oo soz raft; zou&-e-farda !azzat-e-imroz raft.
ss kay dil-e-afsurdah sey hararat-e-zindgi bojh choki hai, nah ossey
musta!abal achha bananey ka khayal hota hai aur nah oh a$ney haal sey
lotf-andoz hota hai.
Cire of life in his fro9en %disa))ointed& heart is etinguished he can neither  relish his )resent nor thin, of better future.
SY Y_ Y_K SY M YSY Kp _OY ]pY \ ”J   Az ney-e-oo ashkara raaz-e-oo; marg-e-yakk shehr ast andar saaz-e-oo.
ss kay naghmey sey oss kay andar ka raaz zahar ho jata hai, oss kay saaz 
mein $orey shehr ki mout hai.
1H
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/is lute %melody& betrays his inner<self his musical instruments carriy death of entire city.
Y ZKp MJ _Y S XYK  Y ZKp MJ _Y[WQ XK Y
 Nat#aan-o-zaar me-sazadd tera; az %ahan baizaar me-sazadd tera.
ss ka saaz tojhey kamzor aur bihimmat banata aur dunya sey bizaar karta
hai.
It %his song or melody& ma,es you %the listener& wea, and sic, and %the listener& gets fed u) of the world.
]\Y Jp | W Y Y_ SY |ƒ~  
]\KJ SY {Y Q Y K  ,hasham-e-oo ra ashk-e-$aihum sormah eist; taa ta#ani barr-na#a-e-oo
ma’eist.
 #usalsal a"nsoo oss ki ankhh ka sormah hein, jah"an takk ho sakey oss ki
aaaz $er tajoh mutt dey.
"er)etual flow of tears is his eyes’ surmah %blac, stone li,e metal ground into )owder which in this )art of the world )eo)le a))ly in eyes to beautify and clean them& as far )ossible do not )ay attention to his flute.
j¡ \Y _Š—Y›Q S ]pY J  ›Q S ]pY ‚ ` _Z MVW 
 A!hazar ein naghma-e-mout ast-o-bus; neisti darr kis#at-e-sout ast-o-bus.
ss ka naghma, naghma-e-mout ho"a, oss sey buch, oss kay raag kay libas
mein sa"ey fana kay aur kochh naheen.
DewareE /is is the song of death it is has nothing but death in the sound %of  his song&.
]pY [J MQ “ \Y ¢ MJK` Pƒ 
]pY Z Ÿ• q\ S |Q _Z  'ishnah kaami0 *in Haram bi-zamzam ast; darr bum-o-zairash ha!ak-e-
 Adam ast.
0ou $iyasa hai1 0uo yeh aram baghair zamzam kay hai, oss ki aaaz kay
utaar charhao mein Adam ki mout hai.
1*
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If you are thirsty! his aram has no 2amzam death of man,ind is hidden in lows and highs of his voice.
O OWJ |€ ZQ Z Y Z p  O Z MJ | €Kp _OY  
 oz-e-di! az di! bord ghum medihadd; zihar andar saghar-e-%amm
medihadd.
'eh dil ko soz sey khali kar deyta aur ghumzadah bana deyta hai, yeh
 saghar-e-/amm kay andar zihar daal kar $aish karta hai.
It de)rives the heart of fire %of ambitions& and ma,es it sad it )ours )oison into the glass of wine of 6amshaid %)romising nothing but death&.
` qN _ZYQ {Y ]pY | SZ |€
ˆ ` q }Y~ Y_ KJ  Ghum dou &issam ast ay brather gosh konn; sho’a!a-e-maa ra )hiragh-e-
hosh konn.
 Ay brather sonn3 #eyrey sho"aley ko a$ni samujh ka chiragh bana, meyri
baat sonn keh ghum ki dou !issmein hoti hein.
Listen my brotherE =rief is of two ,inds ta,e my flame to lighten your  candle of awareness.
Z_ Y_ Z ` |€ X ]pY |€ \  Z_ Y_ |€ ` ‡\Z |€ X 
ak ghum ast a’an ghum keh Adam ra khord; a’an ghum-e-deegar keh
her ghum ra khord.
 Aik oh ghum hai jo insan ko kha jata hai aur aik oh ghum hai jo her 
 ghum ko kha jata hai.
ne ,ind of grief eats u) the man the other ,ind is that eats u) all ty)es of  worries.
]pY Oj Y_ KJ ` ‡\Z |€ X ]pY |€ MQ SY ]—‚ Y KJ XK   A’an ghum-e-deegar keh ma ra hamdam ast; %aan-e-ma az sohbat-e-oo
bighum ast.
'eh doosra ghum he hamara saathi hai, iss ki sohbat mein reh kar insan
bighum ho jata hai.
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$econd ty)e of grief is our best com)anion %friend& in its com)any one gets rid of all the worries.
S € {K JK‡P S_OY 
€ YZJ ˆj {S _Z S —Q   Andar’o hungamah ha’ey shar&-o-gharb; behr-o-darr’oey %om!ah
mou%odaat ghar&.
 )ss ghum kay andar mashra!-o-maghrab kay hungamey hein, oh aisa
 smandar hay jiss mein tamam kaiynat gomm hai.
In this ty)e of worry one has hustle of east and west it is li,e the sea in which all the beings are submerged.
MZ _OY OP` MJ jWƒ X~ 
Mˆ“Kp MQ |\ ZZN SY Z  ,hoon nashaiman me-konadd andar di!ey; di! az’oo gardadd yum-e-
bisahi!ey.
 /abb yeh ghum kissi dil mein nashaiman bana leyta hai, tuo ossey behr-e-
na$aed kana deyta hai.
8hen this %,ind of grief& nestles in a heart it turns that heart into sea without shores.
]pY M N K XK p Y MNOPQ  ]pY M SY ZSp ‡\Z |€ XY 
 Bandgi az serr-e-%aan na-aaghi ast; ’z-aan ghum-e-deegar sarood-e-oo
tehi ast.
Ch"onkeh ghulami serr-e-ja"an sey na-aaghi hai, iss le"ay ghulami ka
naghma iss doosrey ghum sey khali hota hai.
Decause slavery is unaware of secrets of life so its song is devoid of second ty)e of grief.
]pKœ ‹‡P ` |\‡Wj J  ]pYS_ XW WPP\Y Y_ X WQ   Mann name-goeyum keh ahangash khata ast; bi#ah zann ra ein )honein
shai#an ra#a ast.
 #ein naheen kehta keh oss mein zeir-o-bamm naheen, magar itna zaroor 
kah"on ga keh iss !issam ka raag zann-e-biah he ko zaib deyta hai.
21
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I do not say that that its notes are wrong but its %u)s and downs& suit the song of a widow.
Wp OPKJ S_ OP O\KQ j¡  W W Y_ XKj€ Z Y ZQ K 
 Naghmah ba’yid tondro manind-e-sia!; taa bord az di! ghumaan ra khe! 
khe!.
 Naghma sial ki manind tondro hona chahiye, ta"keh dil kay andar sey
 ghum"on kay lashkar nikaal dey.
$ong should be forceful! li,e flash flood so that it washes away hordes of  grief %cam)ing& in the heart.
M Z_S XP O\KQ MJ j¡  
M Z` “ Z S X _Z Mƒ  Naghma me-ba’yid %anoon $er1ardah’eyi; aatsh-e-darr khoon-e-di! hu!! 
kardah’eyi.
 Naghma aisa hona chahiye jiss ki $er4arish janoon-e-ish! sey ho aur oh
khoon-e-dil kay andar aag bhharka dey.
It should be fostered by madness %etreme feeling& of True Love it must inflame fire in the blood of the heart.
% /anoon  and  )sh!  demand total submission! unflinching devotion and
unconditional obedience. (llama uses these words eclusively for True Love for (llah and /is essenger %"D#/&&
XY XZ_S ˆ SY | Y XY XZ` SY S[ Y_ MƒJK 
 Az num-e-oo sho’a!ah $er1ardan ta#’an; khaamshi ra %uz1-e-oo kardan
ta#’an.
 /iss kay namm sey sho"aley ki $er4arash ki ja sukkey aur khamoshi ko bhi
oss ka juz4 banaya ja sukkey.
oisture %of his eyes the tears& adds to the flames of fire so that silence be made )art of it.
22
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K™J X ]pY ZSp _Z MpKP MJ  ’•` O\S_ MJ …“ MQ S_OK`‘
 M-shanasi0 Darr sarood ast a’an mu&am +keh andar’oo biharf me-rooyid 
ka!am’ .
 (aya tou janta hai keh mosee!i mein eik aisa mu!am bhi hai jiss mein
alfaaz kay baghair kalam ra"an rehta hai.
-o you ,nowE There is a stage in melody which when reached one converses without using words.
j¡ ]pY œU }Y~ S_  ]pY _‚ OPƒ™ SY MPJ 
 Naghma-e-roshan )hiragh fitrat ast; ma’ani-e-oo na&ashband-e-fitrat ast.
 Agar naghma ish! sey roshan ho tuo oh chiragh-e-fitrat hai aur fitrat kay
ma"ani ko sorat atta karta hai.
If melody is lit by True Love! it becomes candle of :ature it im)arts sha)e to its meanings.
]pK„` Y |YO Y_ MPJ ‚Y ]pKP KJ KQ S YOW ‹_‚ 
(sl<e<ma’ani ra nadanam a9 ,oBa ast soratash )aida’o ba<ma ashna ast.
 #ien naheen janta keh ma"ani ki asl kah"an sey hai, magar oss ki sorat   zahar hai aur hamm oss sey bakhoobi a!if hein.
I do not ,now the essence of meanings! but its sha)e is a))arent and we are well ac0uainted with it.
]\Y ZJ Z_YO MPJ N j¡   
]\Y ZUY ‹ Y SY p   Naghma gar ma’ani nadaradd murdah eist; soz-e-oo az aatish afsordah
eist.
 Agar naghma ma"ani sey khali hai tuo oh murdah hai, agar oss mein soz 
ho bhi tuo oh bojhi ho"eyi aag ka soz hai.
If song is devoid of meaning then it is dead %worthless& even if some warmth of life is left in it that is nothing more than remaining warmth in ashes left< over after fire.
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Zƒ` MJS_ OJ MPJ Y_  Z„p _Z ‹KVp Q J U 
 /az-e-ma’ani morshid /umi me-kashood; fikr-e-mann barr astanash darr 
sa%ood.
 #urshid 5umi ney ma"ani ka raaz khola hai, meyra fikr iss kay ast"an $er 
 sar bisajood hai.
y s)iritual mentor Rumi disclosed secrets of the meanings my thought %in trance& )rostrates on the mat of his door.
’’Y OKVQ ` OKQ X MPJ  Y OYZN ‹™ Y KW MQ 
 Ma’ani a’an bashadd keh bostanadd tera; bi-niaz az na&sh gardanadd 
tera.
‘ #a"ani oh hai jo tojh ko tojh sey reha"eyi dila dey aur surat sey biniaz 
kar dey.
The meaning is that which liberates you from yourself that which ma,es you free of all obligations of any sha)e! or )hysical form.
OP` ` S _` ` Z X MPJ  OP` K ‹™ Q Y_ ZJ‘‘
 Ma’ani a’an nabood keh kor-o-kar kunadd; mard ra barr na&sh ashi&-ter kunadd.’
 #a"ani oh naheen jo tojhey andha aur behra kar dey; jo mard ko surat 
 $er he maft"on kar dey.
The meaning is not that turns you blind and deaf one that absorbs a )erson into mere %)hysical& form.
ˆ KJ œJ O\O MPJ  OWJ_ MPJ Y S ]Q _£Q Z 
 Matrab-e-ma %a!#ah-e-ma’ani nadeed; di! basurat bost’o az ma’ani  rameed E
 amarey mosee!ar ma"ani ki taraf tajoh naheen daitey, oh ma"ani sey
door, sirf surat kay shaida hein.
ur musician did not )ay attention to the meaning %essence& they are fond of lyrics %words& not the meanings.
25
'AINTINGS
ost students of (llamah’s )oetry have translated the sub<heading of  this )art of the Dandgi :amah verbatim! ‘"aintings’! but is evident from the contents of the verses that he has also touched u)on the art of ‘scul)ture’. (llamah saw through the )rism )aintings as under7
{_£J  Mosa##ri 
{N _‚ U O\Z XKPj  {_ M S_Z MjW YQ M 
 Hum-)honaan deedum fann-e-suratgari; nay Brahimi dar’oonay Azari.
 #ien ney musaari ko bhi deikha hai, nah oss mein )brahimi hai nah
 Azari.
I see the case of "ainting %of slaves& 0uite similar it is neither the wor, of  (braham %idol<smashing& nor of (dhar %idol<carving&. %It neither brea,s old traditions! nor introduces new one&
’’ ™ˆ“ _Z M Y_  ¤ YZ  ›^ _OY {\K† KQ {Z 
+/ahibi darr ha!&a-e-daam-e-ha1as; di!bary ba-ta’ery andar &afas.  (aheen rahib dikhhaya gaya hai jo daam-e-ha4as mein $hansa ho"a hai,
kaheen mehboob ko $injrey mein bund $arindey kay saath dikhhaya gaya
hai.
%$omewhere& a )riest is shown tra))ed in the lust of baser )assion %at  )laces& a beloved is shown %im)risoned& in a cage with a bird.
q {W™U ‹W {S  qSOQ [W MWKV ` ZJ 
 "husro1i $aish-e-fa&iri khar&a $osh; mard-e-kohistani haizum badosh.
 (aheen badshah dala! $osh fa!ir kay saamney %mo"addab& khara hai,
kaheen kohistani shakhs lakkariy"an othha"ey ho"ey %ja raha hai&.
%$omewhere& a ,ing is res)ectfully %sitting& in front of a beggar in rags %at  )laces& a highlander is shown carrying firewood on shoulders.
2A
J Xj‰J K JK Y O~ MJ  
J XUY S KUY K„`    Me-)hakadd az khamah-ha mazmoon-e-mout; her ko%a afsanah-o-afsoon-
e-mout.
nn kay moo-e-!alam mout he ki manzar-kashi kartey hein, onn ki her 
taseer mein mout he ki kah"ani ya afso"on hai.
Their brushes )aint nothing but death scenes every )ainting tells a story of  death.
Z„p _Z U ‹W kK“ |ˆ ZQ_ Z Y W™\ S ZS[^WQ  
 I!m-e-hazar $aish-e-aafa! darr sa%ood; shakk bifazood-o-ya&een az di! 
bordd.
 /adid ilm gharoob hon"ey al"on kay samney sar bisajood hai, yeh shakk 
bharrata aur ya!in ko dil sey nikalta hai.
odern ,nowledge )rostrates in front of the fleeting %)assing& it increases a))rehensions %doubts& and diminishes trust %in =od& %)ointing towards the e)isode of "ro)het Ibrahim! ($&
]W W™— Š Y_ W™\ MQ  ]W Wˆ¥ Y_ W™\ MQ 
 Baiya&een ra !azzat-e-teh&i& niest; biya&in ra !azzat-e-takh!i& neist.
 Nah biya!in mein teh!i! ka shou! $aida hota hai, nah biya!in koi naeyi
cheez takhli! kar sakta hai.
Guest for %truth& does not s)rout in individuals without faih those without faith cannot be creative.
]pY Z _OY K ƒ_ Y_ W™\ MQ  
]pY ƒJ Y_ SY XZ_S ‹™ 
 Biya&in ra ra’asha-ha andar di! ast; na&sh-e-nau aa#ordan oo ra moshka! ast.
 Biya!in ka dil her a!t khouf sey k"an$ta rehta hai, oss kay le"ay %tasir 
mein& naya takhiyyal lana moshkal hai.
/eart of those without faith trembles )er)etually it is difficult for him to come out with new %novel& ideas.
2F
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›Q S ]pY _„_ S ]pY _SZ {Z Y ›Q S ]pY _ j Sz SY _ 
 Az khudi door ast’o ran%oor ast’o bus; rahbar-e-oo zou&-e-%amhoor ast-o-
bus.
Woh khudi sey door hai iss le"ay her a!t afsordah khater he rehta hai, oss
kay $aish-e-nazar sirf aam ka zou! hota hai* %Woh aam kay zou! ki
tarbiyat karney ki baja"ey oss ki ta!lid karta hai&
/e is far away from self<awareness and remains sic, at heart he is conscious of masses’ li,es and disli,es %he is a follower! not a leader&.
OP` œU Y \_Z Y_ “  O MVpZ M Y_ S X[  _
 Hosn ra dar1eezah az fitrat konadd; rahzan’o rah tehi dastey zanadd.
Woh fitrat sey hosn ki gadagari karta hai, rahzan hai aur moflis $er dakah
dalta hai.
/e begs beauty from the eternal nature %instead of creating it himself& he is a robber who robs the )oor.
]pKœ V XSQ Z Y Y_ “  ]pK„` KJ ‹W ]\KQ MJ
 Hosn ra az khodd biroon %ostan khata ast; ’an)hih me baeist $aish-e-mako%a’st0
 osn ko a$ney sey bahar talash karna ghalti hai, jo kochh hona chahi"ey
oh hamarey saamney kah"an1
$ee,ing beauty from outside oneself is a mista,e what ought to be is not outside %oneself&.
Z§p œU KQ ~ Y_ Z ‡ƒ™  ZVp Z ‹™ S OP‡UY SY ‹™ 
 Na&shgar-e-khodd ra )ho’n ba-fitrat su$ord; na&sh-e-oo afgand-o na&sh- e-khodd satard.
 /abb koeyi mosaar a$ney aa$ ko fitrat kay su$ord kar deyita hai, tuo
oh sirf fitrat ki na!!ali karta hai, a$ni tarf sey koi naeyi cheez $aida
naheen karta*
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/is sight %vision& cannot )enetrate s,ies because heart in his chest is not daring.
W‡J S _‰“ MQ S _K`K  WJ©Y ŒS_ ]—‚ Y W£ MQ 
 "hahsar-o-bihazoor-o-sharmagein; binasib az sohbat-e-/ooh a!-Ameen.
Woh %her a!t& ehsas-e-kamtari mein mobtala $ragandah zehin aur a$ney
ki"ey $er sharmindah rehta hai, kiyu"onkeh oh 5ooh al-Ameen ki sohnat 
%kay faiz& sey mehroom hai*
/e is earth<rooted! shy and without e)erience of ecstasy %suffers from inferiority com)le and )erversion& because he is de)rived of com)any of  Rooh<ul<(meen %contact with the world of s)irit&.
[WVp Sz MQ S _YZK SY U [W¥Vp_ MQ SY WUYpY xKQ  3ikr-e-oo nadir-o-bizou& sataiz; baang-e-Israfi!-e-oo birastkhaiz.
ss ka fikr tehi daman aur judd-o-jihadd kay zou! kay baghair hai.
/is thin,ing is hollow %lac,s de)th& and has no desire for struggle his voice cannot bring about any resurrection.
Zj M`K NY Z Y_ ‹\ 
ZjQ SY Wjk _Z XYZ[\ _  "haish ra Adam agar khaki shmord; noor-e-azd’an darr zamir-e-oo
bimord.
 Agar )nsan a$ney a"a$ ko sirf khaki sumjhey tuo oss kay andar ka khudaeyi
noor mordah ho jata hai*
If a human being deems himself earthly the -ivine light %s)irit& in him dies.
Vƒ\ Y XSQ O MjWˆ` X~  p_ SY ~ S \_K SY ]pZ 
,hoon "a!imey shud broon az khaishtan; dast-e-oo tareek-o-)hob-e-oo
rasan.
 Aisa (alim jabb a$ney a"a$ sey bahar ata hai tuo oss ka yadd-e-baiza tarik 
aur a"ssa mehaz rassi hota hai*
8hen %such a& oses comes out his bright hand turns dar, and his staff  %stic,& turns into a %thin& ro)e.
3@
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]W K„Y MQ MNO  OPYZ M`  ]W Y_ \Y
 4indagi bi&o##at-e-i%az niest; her kissey danindah-e-ein raaz niest.
6oat-e-ijaz kay baghair zindagi naheen, magar her koi iss raaz ko naheen sumajhta*
Life without the ca)acity for new creations! but everyone does not ,now this secret.
{OPJP XZS[U œU Q ` Zƒ` KJ K‡ Q Y_ Z Y_ 
 A’an honarmandey keh barr fitrat fazood; raaz-e-khodd ra barr nigah’ey
ma kashood.
 /o honarmand fitrat ki takhli! $er azafah karta hai, oh hamari nigah $er 
a$na raaz-e-fikr zahar karta hai*
(rtist that adds to %the beauty of& :ature he reveals his inner secrets of his vision before us.
¨KWV“Y Z_YO SY —Q ~N  ¨Y Y_ SY KJ { Y OpWJ 
Gar)hih behr-e-oo nadarad ehtiya%; me- rassad az %oo-e-ma oo ra khara%.
 Agarchih fitrat kay behr ko hamari zaroorat naheen, laikan jabb hamm oss kay samandar sey a$ni nadi nikalty hein tuo oh ossey kharaj-e-tehsin
 $aish karti hai*
(lthough his boundless ocean does not need anything yet our rivulets contribute to it.
_KNS_ ªKQ Y O\KQ_ W~  _KW ZWN SY ]pZ Y K‡  
,he’in rabayid az besaat-e-rozgar; her nigah az dast-e-oo geiradd ayyar.
Woh basaat-e-rozgar kay shekin door karta hai, oss kay haath ka banaya
hoa na!sh her mehboob kay le"ay mey"ar tasaar hota hai*
%$uch artist& removes wrin,les %transforms& the old values his wor,s are %ideals for& true standard of beauty.
31
]pY V ]P _“ Y SY _“  ]pY UK` ‹KPJ S © PJ 
 Hoor-e-oo az hoor-e-%annat khoshtar ast; monkar-e-5at-o-Manatish kafir 
ast.
ss ki hoor hoor-e-jannat sey behtar hai aur oss kay 7at aur #anat ka
monkar kafar hai*
/is houri is more charming than the houri of )aradise one who does not recogni9e his 7at   and #anat  %idols which were ,e)t in /aram have been used as reference& is a non<believer.
{‡\Z KPK` OP\U {‡\Z KW“ Oƒ¥Q Y_ ˆ 
 A’afreinadd kaiynat-e-deigarey; ka!b ra bakhshadd hayat-e-deigrey.
Woh naeyi kaiynat takhli! karta hai, oh !alb ko naeyi zindgi bakhshta
hai*
/e creates new universe he gives new life to the heart.
O Z Q Y_ ‹\ ¨J S —Q  OP‡UY MJ N ‹J KJ ‹W 
 Behr-o-mou%-e-khaish ra barr khodd zanad; $aish-e-ma mou%ash gohar 
me-afgund. Woh aisa smandar hai jo a$ni mouj sey nabard a"azma hai, tabb oss ki
mouj hamarey saamney moti la daalti hai*
/e is %li,e& an ocean that is in encounter with his own waves then waves throw )earls %on shores& in front of us.
]pSY XK _OY ` MYSYU XY  ]pSY X« XZj Y_ M  
’4a’an fra#ani keh andar %aan-e-oost; her tehi ra $ur namoodan shan-e-
oost.
ss ki zaat kay andar jo fraani hai oss ki ajah sey her khali ko $ur kar 
deyna oss ki shan hai*
It is because of the bountifulness of its nature that it fills every em)tiness %nourishes the im)overished&.
32
3itrat-e-$akash ayyar khoob-o-zasht; san’atash ’ainah-dar khoob-o-zasht.
ss ki fitrat-e-$ak khoob-o-nakhoob ka may"ar hai aur oss ki takhli! khoob-o-nakhoob ko azeh kar deyti hai*
/is )ious nature is measure for right and wrong his wor,s elaborate difference between beautiful and ugly.
]pY _ W S |W YQY W ]pY ‡VQ | ]Q | SY ]pZ 
 Ain Ibrahim-o-ain Azar ast; dast-e-oo hum bott-shikan hum bott-gar ast.
Woh )brahim bhi hai aur Azar bhi, oss ka haath bott-shikan bhi hai aur 
bott-gar bhi*
/e is li,e (braham as well as (dhar he is idol<brea,er and idol<ma,er at the same time %he brea,s old trends and sets new ones&.
OP` MJ Q Y_ P ` {KPQ   
O XK p Y_ YZJ ˆj  
 Her bana’ey kohna ra barr me-konadd; %om!ah mou%odaat ra suha’an
 zanadd.
Woh her $orani boniyad ko okhhar $hainkta hai, oh sari moujodaat ko teaz kar deyta hai*
/e u)roots every old foundation resets his surroundings %and gives them new colours&.
M ZZN XK MJ•€ _Z  M Q OWJY ~ XK MQ Y 
 Darr ghu!ami tann ’z-%aan gardad tehi; az tann-e-bi%aan )hih ummeid 
behi.
Ghulami mein badan jaan sey khali hota hai, aur tann-e-bijan sey bhalaeyi
ki kaya ummeid rakhi ja sakkti hai*
In slavery the body is without soul what good can be e)ected from soulless  body¬
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ZS_ Z Y Zj S ZK„\Y Sz  ZS_ UK€ Vƒ\ Y MJZ
 4ou&-e-ei%ad-o-namood az di! ra#add; adami az khaishtan ghafa! ra#add.
 8il mein eijad azhar ka zou! ba!i naheen rehta, adami a$ney aa$ sey  ghafal ho jata hai*
/is heart is rendered with no creative desire %such a )erson& becomes unaware of his self %eistence&.
•€ {Kp NY Y_ MˆW  KU PW OPN Y OVU Q 
 6ibri!’ey ra agar saazi ghu!am; barr fatadd az gonbadd-e-ainah faam.
 Agar tou /ibril ko ghulam bana ley; tuo oh bhi %a"sman kay& gonbadd-e-
a"inah faam sey neichey gir $arrey ga*
If you enslave =abriel even he would fall on earth from heights of heavens.
]p {_ q_K` S OWˆ™ SY ‹W`  ]p {UK SY ŠJ _OY _O 
 "iash-e-oo ta&!id’o karish Azari ast; nodrut andar mazhab-e-oo kafari ast.
Ghulam ka maslak ta!lid aur oss ka kaam bott-gari hai, oss kay mazhab
mein nodratt %naeyi cheez $aida karma& kafri shomar hoti hai*
$lave is a follower and he is idol<carver in his religion creativity is considered infidelity.
qO\Y[UY S | S K WNK  
qO\ MJ q ZpU S P `  
'aazgi-ha 1ehm-o-shuk afzaidash; kohna-o-farsoodah khosh me-aidash.
 Naeyi cheez"in oss ka 4ehm-o-shuk barha deyti hein* oh kohna aur 
 farsodah $er khosh rehta hai*
 :ovelties add to his sus)icions and a))rehensions he remains ha))y withold and obsolete.
_` OP\ Y VU_ Q SY |ƒ~  
_N ŸK Y SY _ _SK„J X~  ,hashm-e-oo barr raftah az ’aindah kor; )hoon ma%a#ar riz&-e-oo az 
khak-e-gor.
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ss ki nazar sirf maazi $er rehti hai aur oh mosta!bil kay barey mein
andha hota hai, majaar ki tarah oh a$na riz! !abar ki mitti sey hasil 
karta hai*
/e remains focused on the )ast and blind %oblivious& about future he see,s
livelihood from the dust of grave li,e a majaar  %he follows old traditions&. ]pS_ ”J ]pY \Y P N 
]p ‹SWQ S ] ‹S_OY Gar honar ein ast marg-e-arzoo ast; andaroonash zasht-o-biroonish
niko’st.
 Agar yehi honar hai, tuo iss mein arzoo ki mout hai, aisey honar ka
androon mukroh aur bairoon khobsurat hai.
If this is art! then it is death of ho)e %as)irations& essence of such art is dar,  %disgusting& but its a))earance is beautiful.
WpY ZZ‡Wj KYZ \K†  \“ _K Y MJYZ OKQ ~N 
'aeyr-e-dana nami-gardadd aseer; gar)hih bashad damey az taar-e-harir.
.amajhdar $arindah aseer naheen hota khah jaal reshami ho.
8ise bird never gets tra))ed even if the net is made of sil, %dece)tively attractive& %wise )eo)le are not im)ressed by such art&.
RELIGION OF SLAVES
usic and )aintings are reflections of one’s inner self. These are audio<video e)ressions of the soul as that eists in the body. The two! however! have not much to do with nourishing and moulding of the soul. The soul survives and thrives on religion the connection between the an and =od. (llamah observes disconnect between the slave and =od7
XKJ•€ ŠJ   Mazhab-e-ghu!amaan
YU Y_ ŠJ S ƒ MJ•€ _Z  YŠJ OQ MKNO W‡Y
 Darr ghu!ami ish&-o-mazhab ra fra&; angbein-e-zindgani badd maza&.
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Ghulami mein ish! aur mazhab ko alehada samjha jata hai %oss sey& zindgi
kay shehad ka za"i!ah bigarr jata hai.
In slavery ish! and religion are se)arated from each other this s)oils the taste of life’s honey.
 )sh!7 True Love that demands total submission! unflinching devotion and unconditional obedience. (llama uses this word eclusively for the love for  (llah and /is essenger %"D#/&
XZ Z Q Y_ OW“ ¢ M™K XZ ƒJ Q Y_ Z M ‡YS  
 A’sh&i0 'o#hid ra barr di! zadan; #’angehey khodd ra bi-her moshka! 
 zadan.
 Ash!i kaya hai1 0ohid ko dil $er mona!!ash karna hai, aur iss tarah her 
moshkal kay mo!abely $er datt jana.
8hat is ish!¬ It means engraving belief of Tawhid %(llah’s #nity! oneness& on the heart then face all adversaries steadfastly.
]W _KV^N [ ƒ MJ•€ _Z  ]W _K\ Y_ KJ _KV^N KJ _K` 
 Darr ghu!ami ish& %ozz goftar neist; kaar-e-ma goftar-e-ma ra yar neist .
Ghulami mein ish! goftar kay allaah aur kochh naheen, ghulami mein
amal goftar ka saath naheen deyta. In slavery ish! is mere li)<service there is no cohesion in words and deeds.
W“_ Sz MQ XYS_K`  WZ MQ S Wp MQ S W™\ MQ 
 "ar1an-e-shou& bi-zou&-e-rahi!; bi-ya&in-o-bi-sabi!-bi-da!i! .
6aflah-e-ish! mein safar ka zou! baa!i naheen reh jata, oh bi-ya!in, bi-
rah aur baghair rahbar kay reh jata hai.
The caravan lac,s motivation for Bourney it lac,s faith! not sure of way forward and wanders without guide %leaderless&.
O Z XY_Y •€ Y_ ‹YZ S \Z  O Z XK Z_YZ O Y_ XOQ K 

 Din-o-danish ra ghu!am arz’an dehadd; ta badan ra zindah daarad %an
dehadd .
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Ghulam din-o-danish ko sasta baich deyta hai, badan ko zindah rakhney
kay le"ay jaan frokht kar deyta hai.
$lave under<values both religion and wisdom he gives away his soul to ,ee) his body alive.
]pYO K SY {K Q ~N  
ˆ ]pYSKJU ]K† SY Gar)hih barr !abbha’ey-oo naam-e-"huda ast; 7ib!a’ey-oo ta&at-e-
 farm’anra#a’st .
 Agarchih oss ki zob"an $er Allah 0a"ala ka naam hota hai magar oss ka
!ibla hokmaran ki ta!at hai.
/e has word (llah on his li)s but he worshi)s the might of his ruler.
}SU KQ }S_Z ‹JK MVK†  }S_Z [ O\Y[ SY XœQ Y
'a&at-e-naamash drogh-e-bafarogh; az batoon-e-oo nazayed %ozz darogh.
ss ki ta!at masalsal jhoot ka naam hai aur oss kay andar sey sa"ey jhoot 
kay kochh $aida naheen hota.
/is %ruler’s& )ower is )ersistent falsehood nothing comes out of him ece)t falsehood.
]pYO {Z` qY O„p K |P‚ \Y]pKPU M KW _OY M\ X~   *in sanam ta sa%dahash kardi khuda ast; )hoon yaky andar &ayyam a’eyi 
 fana ast .
 )ss bott kay samney aa$ jabb tak sajdah mein $arrey raheen tuo yeh khuda
hai, agar eik bar iss kay samney othh khharry h"on to oh khatam hai.
(s long as you )rostrate before this idol! this is god once you rise u)right  before it! it crumbles.
O Z MK O Z MK YO X
O Z MK ZQ MK YO \Y  A’an "huda nan-e-dehadd %an-e-dehadd; ein khuda %an-e-bord nan-e-
dehadd .
 (huda"ey a!i!i roti bhi deyta hai jaan bhi atta karta hai, yeh %jhoota
khuda& jaan ley kar %oss kay eaz& roti deyta hai.
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Real =od gives you bread and life this %unreal god& gives you bread and %in return& ta,es life away.
]\Y _K O‚ \Y ]p KV\ YO X ]\Y _KWQ \Y _K~ Y_ j X
 A’an "huda yakta’st ein sadd $arah eist; A’an hamah ra )harah ein
bi)harah eist .
Woh (huda yakta hai, yeh tokr"on mein batta hoa hai, Woh sabb ka
charah-saaz hai, yeh bicharah hai.
Real =od is ne! this %god& is divided into hundred )ieces /e hel)s everyone and this is ha)less.
YU _Y XKJ_Z YO X
K^ SY •` _OY YO \Y  A’an "huda darmaan-e-azar-e-fra&; ein khuda andar ka!am-e-oo nafa&.
Woh (huda !uol-o-fe"al kay tazaad ki bimari ka ilaj hai, iss khuda kay
a$ney kalam kay andar nafa! hai.
Real =od is remedy for ailment of se)aration this god’s word sows seeds of  se)aration %disunity&.
OP` N Vƒ\ KQ Y_ OPQ 
OP` UK Y_ q S qN S |ƒ~  Bandah ra ba-khaishtan khogar konadd; )hasm-o-gosh-o-hosh ra kafir 
konadd .
'eh khuda a$ney banday ko a$ney aa$ sey khogar bana leyta hai %oh iss
ki marzi kay motabi! sochta hai& aur oss kay chashm-o-hosh-o-gosh ko kafir 
bana deyta hai.
This god ma,es the man intimate with himself and %the slave starts thin,ing according to this god’s wishes& slave loses the ability to use his own eyes! ears and mind.
Z `Y_ Z O XK„Q X~  Z \K€ W Q XK 
,hoon ba%aan-e-abd khod rakab sh#add; %aan ba-tann !aikan ’ztann
 gha’ib sh#add .
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 /abb oh a$ney ghulam ki rooh $er sar hota hai; tuo ghulam ki jaan
badan mein rehtey ho"ey bhi badan sey gha"ib ho jati hai.
8hen this god ca)tivates slave’s soul then des)ite life in his body he  becomes lifeless.
‡ \Y ]pY_ ~ XK„WQ S O 
‡ W‡_ MPJ |\N KQ   4indah-o-bi%an )hih raaz ast ein nigar; ba tou goy’am ma’ani-e-rang’in
nigar .
 2indah aur bijaan* yeh kaya raaz hai1 8aikh mien tomhein iss kay mazidar 
ma"ani batata h"on.
(live and yet lifeless! what is this¬ I’ll tell you its manifold interesting meanings.
¤_ V {Y V\ | S XZJ 
›Q S ]pY Y_KVY Y j \Y
 Mordan-o-hum zeistan ay nokta-rass; ein hamah az eitibarat ast-o-bass.
 Ay nokta-rass3 #out aur zindagi sabb eitabari %azafi& hein.
wise manE Life and death are mere )erce)tions %relative events&.
ZS MQ Y—‚ S ` Y_ XKW KJ 
ZS MQ K\_Z XK€J Q   Mahiy’an ra koh-o-sehra bi#a%ood; behar morghaan &’aer darya
bi#a%ood .
 #achhliyu"on kay le"ay koh-o-sehra ka koeyi ajood naheen, $arind"on
kay le"ay darya ki teh ka koeyi ajood naheen.
Cor the fish mountains and deserts do not eist for the birds the bed of a river does not eist.
ZJ Y_ Y p ` ZJ 
M ZJ Y_ YO‚ S ‚ Š   Mard-e-kar soz-e-na#a ra mordah’eyi; !azzat-e-saut-o-sada ra
mordah’eyi .
 Behra shakhs soz-e-naa ki nisbat sey mordah hai, kiyu"onkeh oh saut-o-
 sada ki lazzat sey mehroom hai.
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 /o Allah 0a"ala sey ta"allu! mon!atteh kar leyta hai oh mordah hai,
agarchih koeyi oss ka matam gusa"ar naheen.
ne who loses connection with (llah is dead though no one mourns his death.
K„“ _Z K MO\Z ‹ K‡ Y
•™Y S Sz MQ SY ˆ   Az nigahesh deidni-ha darr hi%ab; &a!b-e-oo bizou&-o-shau&-e-in&i!ab.
ss ki nigah sey !abal-e-deid cheez"in $inh"an rehti hein, oss ka !alb zou!-
o-shau!-e-in!ilab sey khali hota hai.
To his eyes! the seeable things remain invisible his heart is devoid of any earnest desire for revolution %change for better&.
K„` q_YZ` Q MKVƒJ p  K„` q_KV^N Q MKU _ 
 oz-e-moshta&i bikardarish ko%a; noor-e-afaa&i bigoftarish ko%a.
ss ka kirdar %soz-e-ish!& sey aur oss ki goftar khudaeyi noor sey khali
hai.
/is conduct lac,s fire of devotion his s)eech lac,s heavenly light %s)ar, of  vision&.
SY KU X~ xP SY ŠJ SY YY \_K Kƒ Y  Mazhab-e-oo tung )hoon afaa&-e-oo; az isha’a tarik-tar ashraa&-e-oo.
ss ka mazhab oss kay zehini ofa! ki manind tung hai, oss ki ashraa!
%suraj nikalney kay ba"ad ka a!t&& oss ki isha"a %raat& sey bhi ziyadah tarik 
hoti hai.
/is religion! li,e his vision! is narrow %blurred& his forenoon is dar,er than his night %e)ressed by referring to )rayer timings&.
SY qSZ Q XYN _KQ MNO  Z_S SY ”J SY q€
 4indgi baar-e-gr’an barr dosh-e-oo; marg-e-oo $er1ardah-e-aaghosh-e-
oo.
 2indgi oss kay kandh"on $er bhoj hai, oh a$ni aaghosh mein a$ni mout ki
 $er4arash karta hai.
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Life is a heavy burden on his shoulders he nourishes his own death in his embrace.
K _Y ‹V—‚ Y Y_ ƒ K _K ZZN ZUY ‹JZ Y
 Ish& ra az sohbatash azaar-ha; az dammash afsordah gardadd nar-ha.
ss ki sohbat mein ish! ko kaeyi bimariy"an laha! ho jati hein, oss ki
 sa"ans aatish %e-ish!& ko afsordah kar deyti hai.
In his com)any )sh! is afflicted with diseases his breath etinguishes fire of   )sh!.
 
 Nizd-e-a’an kirm’ey keh az gi!! barr nakh#ast; mehr-o-mah’o gonmbad-
e-gardan ko%a’st .
Woh keyra jo mitti sey bahar naheen nikalta, oh mehr-o-maah aur "asman
ko kaya janey.
8orm that lives under soil and never comes out cannot understand what is moon! sun and the s,y.
{„J {_YO\Z Sz MJ•€ Y
{„J {_YOWQ XK MJ•€ Y Az ghu!amey zou&-e-deidari ma%ooeyi; az ghu!amey %aan-e-bidaari 
ma%ooeyi .
Ghulam kay andar a! 0a"ala kay jamal kay deidar ka zou! talash nah
kar, nah oss kay andar jaan-e-bidar ki jostajoo kar .
-o not search in slave the desire for audience with (llah search not a living  being in him.
O\Z Z XO\Z ]P—J SY
ZJ S OWQY XYN S Z_ XK _Z   Deidah-e-oo mehnat-e-deidan nabord; darr %ahan khord-o-gra’an
kh#abeidah-o-mord .
Ghulam ki aankh %ha!i!at ko& deikhney kay le"ay %koshash-o& mehnat 
naheen karti, dunya mein oss ka kaam khana, ghaflat ki neind sona aur $her 
marr jana hai.
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$lave’s eyes never strive to see the reality in this world he only ate! sle)t dee) and died.
NY {OPQ qO\KƒQ XYj“  NZ {OPQ SY XK Q O MJ 
 Hokmaran bikasha’idash bundey agar; me-nahadd barr %aan-e-oo bundey
diggar .
 Agar oss ka hokmaran oss ka eik bund khool deyta hai tuo ossey doosrey
bund mein baandh deyta hai.
/is master unties one ,not and then ties him in yet another.
N _OY N MPW ZKp 
_ W \Y q MJ qO\N   azadd a’iney girah andar girah; goyedash me-$osh az-ein a’ein zirah.
Woh oss kay le"ay aisa a"ein banata hai jiss mein kaeyi $aich h"on, $her 
oh oss a"ein ko %mazid zulm karney kay le"ay& zerah %jaz& banata hai.
aster drafts a charter for slave having numerous ,nots %im)racticalities& then uses that charter to )er)etrate more o))ression.
qO\KjPQ W S [W [\_  qO\Y[UY XK NK ”J |WQ 
 /eiz $eiz &ehar-o-kein bizamaydish; beam marg-e-naagh’an afzayedish. Woh ghulam ko !ehar-o-sakhti ka jalah deikhata hai aur iss tarah oss kay
andar jo marg-e-naagh"an ka khatrah hota hai oss mein aur azafah ho jata
hai.
/e shows the slave his brute )ower so that fear of sudden death in slave causes %shoc, and awe&.
OWJYK ZZN ‹\ Y •€ K  O\OK ZZN PWp Y S_
'a ghu!am az khaish gardadd na-ommeid; arzoo az seinah gardadd 
na$adeid .
0akeh oh a$ney aa$ sey na-ommeid ho ja"ey %ossey a$ney aa$ $er eitimad 
nah rahey& oss kay andar sey %kochh bunaney& ki arzoo khatm ho ja"ey.
$o that the slave suffers from des)air and any desire to be something on his own is etinguished.
53
O Z K\ ]ˆ Y_ SY KN 
O ‹VpZ _Z _K KJ |  Gah oo-ra khi!’at-e-zeba dehadd; hum zamam-e-kar darr dastash nehadd .
 (abhi ossey risham ki khil"at atta karta hai aur kabhi oss kay haath $er  thhora sa eikhtiyar bhi dey deyta hai.
$ometimes master grants the slave a sil, robe %comfort with elegance& at times delegates a bit of )ower %use of carrot&.
OK XSWQ ` †K Y_ J 
OKp_ MP\U Q Y_ Z ŠWQ   Mohra ra shaatir ’zkuf bairoon %ahanad; baiza&-e-khod ra beh farzeini 
resanad .
.haatir %aa!a& a$ney mohrey iss tarah $hainkta hai keh a$ney $iyadey ko
azir kay samney kar kay %ghulam& ko baibus kar deyta hai.
%Li,e& a cunning chessman %the master& moves his )ieces in a way that he raises his )awn to the status of 0ueen ma,ing %the slave& hel)less.
Z` qYOW Y_ SJY ]j  Z` qYZU PJ MPJ Q K 
 Ni’mat-e-imroze ra shaida’ash kard; ta bema’ani monkar-e-fardash kard .
'ah"an takk keh oh a$ney ghulam ko fauri neimat"on %mafadat& ka shaida bana deyta hai.
aster ma,es the slave addict of easy life so the slave strives not for better  future.
ŸˆJ J MVJ Y Vp   ŸSZ OPKJ {€© Y ŸK XK 
'ann satbar az musti-e-mehr-e-ma!ook; %aan-e-$ak az !aaghri manind-e-
d#ok.
Ghulam ka badan aa!a ki mehrbaniyu"on ki ajah sey mota ho jata hai aur 
oss ki rooh tukkley ki tarah barik %kamzor& ho jati hai.
$lave’s body grows %fattens& as master feeds him generously but slaves soul wea,ens %becomes& thin li,e a s)indle.
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ŸK XK \ XQ S _Y _Y ZZN  \ ZZN ` Q  Ÿ• K  
Gardadd ar zaar-o-zab’on yak %aan-e-$ak; beh keh gardadd &ariyah-e-
tann ha ha!ak .
%al"ankeh& eik jaan kay naheef-o-nazaar honey sey yeh behtar hai keh
badan ki kayei bastiy"an %bilkul& neist-o-nabood ho ja"ein.
8hereas! it is better that instead of wea,ening of soul! several abodes of  men are destroyed.
]pY Z S XK Q ]W K Q OPQ  ]pY ƒJ _OY ƒJ _OY ƒJ 
 Bund barr $a neist barr %aan-o-di! ast; moshki! andar moshki! andar
moshki! ast .  2injir ghulam kay $a"on mein naheen hoti balkeh oss kay dil-o-jaan %soch
aur himmat& $er hoti hai, yehi moshkil andar moshkil andar moshkil hai.
The fetter is not on %slave’s& feet! it is on his heart and mind %on his courage and thin,ing& this is the difficulty! the real difficulty.
"ause for a while and relate what (llamah said about a century ago to the state of contem)orary uslim nations. "ause again and )onder to answer  a sim)le 0uestion7 Isn’t it that what (llamah said then is more s0uarely true
for the uslims of today¬ Irony is that uslims are now citi9ens of inde)endent states not of colonies of 'hristian 4uro)e.
Then go on and as, more 0uestions. 8hy have not the uslims got rid of the curse of slavery des)ite securing )olitical freedom¬ 8hy has their 
 )light gone from bad to worse¬ 8hy has the #mmah that is in the finest mould of -ivine creativity stoo)ed to the lowest of the low¬
Dear in mind (llamah’s descri)tion of slaves! loo, around and frame more similar 0uestions and then try and find answers to those. It is true that less than a decade after (llamah’s death uslims started getting )olitical
inde)endence! but that ‘inde)endence’ had an in<built drawbac,. It wasmeant for fragmenting the #mmah by creating nation states.
ost of the uslim ‘nations’! des)ite )olitical inde)endence remained de)endent on their outgoing colonial masters. The de)endence was more )ronounced in economic terms as com)ared to )olitical. Resultantly! many of these nations have slum)ed dee)er into the blac,<hole of slavery.
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Defore )roceeding to the last )art of Dandgi :amah two )oints out of  (llamah’s descri)tion are re<em)hasi9ed! though any attem)t to be selective of what (llamah has said amounts to being discourteous and disres)ectful. /owever! the intent is to the contrary and that is what matters.
(llamah finds disconnect between a slave and his real =od his'reator. /uman beings are the best of =od’s creations because of the lin,  that they maintain with their 'reator without that lin, they are Bust li,e other living beings even worse than those.
nce that lin, is severed! the human beings tend to fill the void by creating gods of their own even from within the fellow human beings. They start worshi))ing these gods! see, rewards and favours from them and also get scared of their wrath and re)rimands. They fear restrictions %sanctions& that their human masters can im)ose u)on them.
( slave gets accustomed to treading a beaten trac, rather than acce)ting challenge of creating a )ath of his own. In other words! he gets used to status 0uo. Therefore! a slave loses initiative and courage to )ractice novel ideas. /e turns into a follower instead of becoming a leader.
ON THE ARCHITECTURE OF FREE MEN
( slave! a follower shy of new ideas! is satisfied with status 0uo and he ceases to be a creative being. n the other hand! a freeman is never 
satisfied with the world he inherits. /e wants change constantly endeavours for im)rovement. /e is an embodiment of creativity.
In the last )art of Dandgi :amah (llamah showed a glim)se of free man to draw contrast between him and slave. (llamah wrote7
ZY XYZJ Wj U _Z   Darr fann-e-tamir-e-mardan-azad 
% Azad mard"on kay fann-e-tameer kay barey mein&
\[N ]—‚ XK‡VU_ KQ XKJ \ WQ | XYZJ ZY ]P‚  ak zam’an ba raftg’an sohbat gazein; sann’at-e-azad mardan hum beh-
bein.
 +ik lamah kay le"ay gozrey ho"on ki sohbat ikhtiyar kar aur azad mard"on
ka fann bhi deikh.
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$)are a moment for the com)any of those who have )assed away see the art %wor,s& of free men.
‡ {_p S \Y _K` S [W  ‡ {_YZ NY Mjƒ~ Kj YS 
 "hez’o kar-e-Aibak-o-uri nigar; #a-noma )hashmey agar daari %igar .
 Agar teyrey andar hoslah hai tuo a$ni "ankh khol, othh aur 6utbuddin
 Aibak aur .her .hah .uri kay karashmey deikh.
)en your eyes and see at miracles )erformed by Gutbuddin (ibe, and $her  $hah $uri! if you have the heart.
OY Z_S XSQ Z Y Y_ ‹\  OY Z` KKj Y_ Z WP~ \Y
 "haish ra az khod baroon a1ordah a’nd; ein )honeen khod ra tamasha
kardah a’nd.
nnh"on ney ta"miraat mein a$ney aa$ ko zahar kar kay khod a$na
nazarah kiya.
The dis)layed their inner selves through construction %creativity& and then sought satisfaction by loo,ing at their own creations %through eyes of  others&.
OY VpW K ‡Pp KQ K ‡Pp   
OY VQ M Q Y_ {_KNS_  
 ungha ba sungha $ai#astah a’nd; rozgar’ey ra beh a’ani bostah a’nd .
nnh"on ney $athar ko $athar sey abastah kar kay $oorey eihadd ko eik 
lumha mein mo!iyyad kar diya hai.
Dy arranging stones along stones they ca)tured eternity in a moment.
Y ZKp V¥ SY XO\Z  Y ZYOY ‡\Z XK _Z 
 Deedan-oo $okhta-tar sazadd tera; darr %ahan-e-deegar andazadd tera.
 )nn ta"miraat ko deikhna tummhari shakhsiyat ko $okhta-tar banata, aur 
tummhein eik aur jahan mein ley jata hai.
8atching their creations %wor,s& strengthens your )ersonality it ta,es you to another world.
5F
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M OP` Q Q S WQ Y J {YS  M OP‡UY _SZ ‹\ K™J Y
9a’ey mann az baikh-o-bann barr kandaheyi; az mo&am-e-khaish door 
afgandaheyi .
 Afsos mojh $er keh mein ney a$ni boniyadein khod d"ein hein, aur a$ney
mo!am sey door ja $ara h"on.
8oe meE I regret digging %demolishing& my foundations and I have fallen away from my %distinguished& )osition.
]pY |—J W™\ Y K Mj—J  ]pY | MQ |PW™\ –K J {YS 
 Mohkami-ha az ya&in-e-mohkam ast; #a’ey mann shakh-e-ya&inam
binamm ast .  )stehkaam ya!in-e-mohkam he sey hasil hota hai, afsos keh meyri shakh-e-
 ya!in sookh choki hai.
$tability accrues from strong faith regretfully the branch of my faith has gone dry %has died&.
]W ®Y ©Y {SW X J _Z  ]W KN_Z \Y XK\K Y O„p 

 Darr mann a’an nair#ay +i!!a!!ah’ neist; sa%dah-um shayan-e-ein dargahneist .
 #eyrey andar illallah ki !uat naheen, mera sajdah iss dargah kay la"i!
naheen.
I lac, the strength of illallah %of the true faith! that there is no god ece)t (llah& so my )rostration is not worth this high shrine.
‡ MQK N X ¯ \  ‡ MQKV J \ _Z Y_ K 
ak nazar a’an gohar nabey nigar; taa% ra darr zair-e-mahtabey nigar .  +ik nazar iss gohar-e-nayab ko deikh, 0aj #ahal ka chandni raat mein
nazzarah kar .
/ave a glance at this rare Bewel loo, at TaB ahal in moonlit night.
5*
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]ŠN XSZN { SY ]j  ]ŠN XSWQ X~ S OP~ XK Y
 Himmat-e-oo a’nso’ey gard’on gozasht; az %ahan-e-)hund-o-)hoon
bairoon gozasht .
ss ki himmat aflak sey aagey barrh jati hai, oh iss jahan-e-chund-o-
cho"on sey bahar nikal jata hai.
/is )erseverance ta,es him beyond heavens his world %endeavours& cross the barriers of ifs and buts.
O\Z O\KW V^N _Z Y  
OWƒ` Q MQK™ Z Wjk Y ’4a’nkeh darr goftan naya’id a’n)hih deid; az zamir-e-khod na&abey barr 
kashid .  (iyu"onkeh jo kochh oh deikhta hai oh alfaz mein naheen smata, iss
le"ay oh a$ney androon sey ni!ab othha deyta hai.
8hatever he sees cannot be described in words so %without uttering a world& he e)oses beauty of his inner<self.
OPˆQ ZZN K QŠ ]—J Y 
OPj_YK SY ZWN MJ ¨_Y
 Az mohabat %azbah-ha gardadd bo!und; ar% megeirad az’oo na-ar%omund .  #ohabat sey jazbay mein bolundi $aida hoti hai, yeh bi!adar-o-!imat ki
!imat barha deyti hai.
True Love elevates the )assions %to new heights& because of that the worthless becomes )recious.
j |KJ MNO ]—J MQ 
j |—JK S ] q_KQS_K` 
 Bai-mohabat zindgi matum hamah; karobarash zasht-o-na-mohkam
hamah.  #ohabat kay baghair zindagi sar ta $a matam hai, oss ka sara karobar 
!abih aur na$okhtah hai.
8ithout True Love life is eternal wailing its entire affairs are rendered corru)t and unstable.
A1
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Y_ xP U O MJ ™W‚ ƒ Y_ xPp Oƒ¥Q PW  
Ish& sei&a! me-zanadd farhung ra; %ohar-e-a’inah bakhshadd sung ra.
 )sh! a!al ko chamka deyta hai, oh $athar ko a"iney ki tarah shfaf bana deyta hai.
True Love shar)ens the common sense it im)arts shining gla9e to the %rough surface& of stone.
PWp Y_ Z Y
O Z KPWp  O Z K‰WQ O\ XYOPJP KQ 
 *h!-e-di! ra seinah-e-inai dehadd; ba-honarmand’an yadd-e-baiza
dehadd .
 )sh! sey ehl-e-dil ka seinah jala-gah-.inai bann jata hai oh
honarmand"on ko yadd-e-baiza atta karta hai.
True Love turns the heart into ount $inai it gives brightness to the hand of  the artist %li,e that ose’s hand he starts )erforming miracles&.
KJ ZJ S jJ SY ‹W  K –K SY S ˆ |K ˆj 
 2aish-e-oo her momkin-o-mo#%ood maat; %om!ah a!am tu!kh’o oo shakh-
e-nabat .  )sh! kay samney tamam momkinat-o-mojoodat haich hein, sari dunya talkh
hai aur sirf ish! misri ki dalli hai.
(ll realities and )ossibilities become ordinary in True Love entire world is  bitter %in taste& only True Love is sweet li,e sugar cube.
]pSY _K Y KJ _KUY MJN  ]pSY _K` XOWJZ XK XO\U
Garmi-e-afkar-e-ma az ’ost; a’freidan %an dameidan kar-e-’ost .
 amarey afkar ki garmi a"tish-e-ish! sey hai, $aida karna aur oss mein
rooh $h"onkna ish! he ka kaam hai.
Cire of True Love %transmits& warmth into the thin,ing True Love moulds a  body %out of dust& and then grants it soul %life&.
A2
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]pY ›Q Y_ Z S }J S _J ƒ ’’]pY ›Q Y_ |K SZ K P ƒ  ‘‘
 Ish& moor-o-morgh-o-adam ra bass ast; +ish& tanha her duo a!am ra bass
ast ’.
Chenti, $arindey aur insan sabb kay le"ay ish! kaafi hai, akaila ish!
don"on jahan"on kay le"ay bass %kafi& hai’.
True Love is sufficient for insects! birds and humans True Love alone is  better than two worlds %this and the world hereafter&.
]pY {NSZK { K MQ {Z  ]pY {j¡W { K KQ {Z 
 Di!bari bi&aheri %adoogari ast; di!bari ba-&aheri $aighumbari ast .
 8ilbari %jamal& baghair !aheri %jalal& kay %mehaz& jadogari hai, dilbari
!aheri kay saath ho tuo $aighumbari hai.
The Love without )ower %to ca)tivate& is magic %illusion! dece)tion& Love with )ower is )ro)hecy.
ƒ ]¥WJ K _K` _Z Y_ SZ   ƒ ]¥W‡Y MjK _Z MjK
 Her duo ra darr kar-ha ameikht ish&; a!am’ey darr a!am’ey angaikht ish&.
 )sh! a$ney kamo"on mein inn dono"on ko mala deyta hai, aur iss tarah iss  jahan kay andar eik naya jahan $aida karta hai.
True Love combines the two %characteristics& into one and then creates a new world in this ancient world.
2?th (ugust! 2@12
SYRIA TO BURMA
/at<tric, of collective use of veto by Russia and 'hina in #: $ecurity 'ouncil stalled the 'rusaders )lans of regime change in $yria. Dut this interdicting move did not deter the #nited $tates and its 4uro)ean allies
from )ursuing their nefarious designs. bama (dministration decided to wor, over<time in funding and arming the terrorists fighting against $yrian forces.
4lsewhere around the globe the 'rusaders were in control of the things with the hel) and coo)eration of their allies and cronies across the Islamic 8orld. 4ven in 4gy)t the situation was not out of control des)ite uslim Drotherhood had staged a strong comebac, through elections. 4gy)t’s military leadershi) was delivering for the cause of the 8est.
The most satisfying events for the 'rusaders has been the return of  ‘democracy’ in yanmar along with brutal ,illings of uslims at large scale in border area along Dangladesh. The entire world ,e)t 0uiet over it as if it has turned blind! deaf and dumb. 4ven! the yanmar’s )eace )ri9e laureate (ung $an $uu >yi turned mum.
NEWS
F/ E07 n 1Hth 6uly! thousands of uslims were massacred in yanmar since revival of #$ ties and the entire civili9ed world! the #nited
 :ations and even uslim countries failed in saying a single word to condemn the crimes against humanity. The ,illings were not even re)orted
 by the electronic media as if those ,illed were not human beings.
n 22nd 6uly! Iranian )arliament condemned the ethnic cleansing of  uslims in yanmar and urged #nited :ations to ta,e ste)s to end the crimes against humanity. n 2Ath 6uly! o))osition leader $uu >yi called for  laws to )rotect the rights of the strife<torn nation°s myriad ethnic minorities in her maiden s)eech to the )arliament. The veteran activist used her first short address to lawma,ers to su))ort a motion by a ruling<)arty " on u)holding ethnic minority rights.
 :et day! security forces clashed with uslim etremists on a southern island of "hili))ine! leaving seven soldiers and four militants dead. 4lite rangers battled members of the al<Gaeda<lin,ed (bu $ayyaf grou) in the island of Dasilan. The (bu $ayyaf gunmen had initially attac,ed rubber 
 )lantation wor,ers and the military had rushed to the scene to re)el them.
A5
Ml5 E0
I/67 n 15th  6uly! gunmen ,illed nine )eo)le! including seven members of the security forces! in se)arate attac,s on chec,)oints in north Ira0. In the deadliest shooting! five members of the security forces died
when gunmen o)ened fire on a chec,)oint in the Tur,men town of  Rashidiyah! northeast of the main northern city of osul two other security
 )ersonnel were wounded.
$outh of osul! four )eo)le were ,illed ± two )olicemen and two civilians ± when gunmen fired at a chec,)oint in the village of /ammam al< (lil. The :ews (gency did not miss concluding the re)ort with usual sentence7 8hile violence in Ira0 has declined dramatically since its )ea, in 2@@?<2@@F! attac,s remain common across the country. :et day! gun and
 bomb attac,s north of Daghdad in )rovince of -iyala ,illed three )eo)le and
left 1@ others wounded. n 1Fth  6uly! Ira0°s government warned (n,ara against ‘any
violations’ of its territory and airs)ace! and instructed the foreign ministry to register a com)laint at the #: $ecurity 'ouncil. Tur,ish fighter Bets have on multi)le occasions in )ast months bombed Ira0°s autonomous >urdish region! targeting >urdish rebels that have rear bases there. Tur,ey°s military has also shelled the rebel bases.
n 1*th 6uly! an Israeli court sentenced a "alestinian who wounded eight Israelis in an attac, outside a Tel (viv nightclub last (ugust to 1H years
in )rison. ohammad $oufan! a 22<year<old resident of the 8est Dan, city Gal0ilya! was found guilty of attem)ted murder by the Tel (viv district court in arch.
n 22nd 6uly! car bombs in two towns south of Daghdad and in the Ira0i city of :aBaf ,illed a total of 2@ )eo)le and wounded H@. Three car 
 bombs ,illed 11 )eo)le and wounded 3H in ahmudiya. The first detonated in a car in a )ar,ing lot! the second in another car as )olice arrived at the scene and a third at the town’s )olice station.
 :et day! a wave of attac,s across Ira0 ,illed 1@F )eo)le in the country°s deadliest day in more than two years after (l<Gaeda warned it would mount new attac,s and sought to reta,e territory. (t least 215 )eo)le were wounded in 2F different attac,s launched in 1H cities! shattering a relative calm which had held in the lead<u) to the start of the holy month of  Rama9an.
A?
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In the deadliest attac, ± a string of roadside bombs and a car bomb followed by a suicide attac, targeting emergency res)onders in the town of  TaBi ± at least 52 )eo)le were ,illed and 5@ wounded. (n (C" re)orter at the scene said a row of houses were com)letely destroyed! and residents were rummaging through the rubble in search of victims and their belongings.
In Daghdad! meanwhile! a car bomb outside a government office res)onsible for )roducing identity )a)ers in the $hiite bastion of $adr 'ity ,illed at least 12 )eo)le and wounded 22 others. 4ight nearby cars were
 badly burned and many of the victims could not be identified because their   )a)ers were inside the offices that were targeted.
Two other e)losions in the Daghdad neighbourhoods of /usseiniyah and armu, ,illed at least four )eo)le and left 25 others wounded! while a car bomb in the town of Tarmiyah! Bust north of Daghdad! hurt nine )eo)le.
'hec,)oint shootings and bomb blasts in ethnically<mied -iyala )rovince,illed 11 )eo)le and left 5@ others wounded.
Insurgents also launched attac,s on a military base near the town of  -huluiyah! ,illing at least 1A Ira0i soldiers and leaving two others wounded. Two other attac,s in the same )rovince left three )eo)le dead and si wounded. :ine bomb blasts! some of them minutes a)art! meanwhile ,illed seven )eo)le and wounded 2* in >ir,u, city and towns of -ibis and Tu9 >hurmatu.
Three different attac,s in the main northern city of osul and the
nearby town of DaaB left nine )eo)le dead and seven wounded. ( roadside  bomb at a mar,et in the centre of the town of -iwaniyah ,illed three )eo)le and left 2A hurt. In the western town of /eet! a car bomb e)loded near an army )atrol! ,illing one soldier and wounding 1@ others.
The latest violence comes after the country suffered a s)i,e in unrest in 6une when at least 2H2 )eo)le were ,illed! according to an (C" tally
 based on figures su))lied by officials and medics! although government figures said 131 Ira0is died. (lthough those figures are mar,edly lower than during the )ea, of Ira0°s communal bloodshed from 2@@? to 2@@H! attac,s
remain common. There was no immediate claim of res)onsibility for onday°s attac,s!
 but al<Gaeda°s front grou) in Ira0 has warned in recent days that it see,s to reta,e territory in the country. The Islamic $tate of Ira0 warned in an audio message )osted on various Bihadist forums that it would begin targeting
 Budges and )rosecutors! and a))ealed for the hel) of $unni tribes in its 0uest to reca)ture territory it once held.
AF
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'l50357 n 1?th 6uly! s)ea,ing at the start of a dinner meeting with /illary 'linton! :etanyahu said he was ,een to hear about her tal,s with 4gy)t°s "resident ohamed ursi. Tal,s between the two would also focus on finding a way to brea, the deadloc, in )eace tal,s with the "alestinians. -irect )eace tal,s between Israel and the "alestinians have been fro9en for  nearly two years following an intractable dis)ute over 6ewish settlement
 building.
( grou) of =a9an men and women had a tearful half<hour reunion with relatives held in Israeli Bails in the first such contact in more than five years. Camilies from =a9a have not been allowed to visit their im)risoned relatives since 6une 2@@F when the Islamist /amas movement forcibly too,  over the coastal territory! ousting Catah forces loyal to "alestinian "resident ahmud (bbas.
n 21 st
  6uly! a #: human rights e)ert condemned Israel’s use of solitary confinement against "alestinian children! and urged the Israeli =overnment to treat such detainees in accordance with international human rights laws. /is comments came in the wa,e of earlier concerns on the issue! raised by the #: $)ecial 'ommittee on Israeli )ractices in the ccu)ied Territories! at the end of a fact<finding mi