I don't listen to songs but this song's lyrics just struck me , so posting it :)
Translation of HOR VI NEEVAN HO : NOORI
Bow your head even further down (in humility)
Fakir, bow your even head further down (in humility)
Bow your head further down (in humility)
Fakir, bow your head further down (in humility)
There is great pleasure in holding the head high in arrogance
But, that pleasure will never be fulfilling
Fakir, bow your head further down (in humility)
One day you will be bestowed with His presence
Bow your head further down (in humility)
Lord, if only someone could understand the deliberations of my heart
I am a seeker who seeks nothing
I am a wanderer, roaming from one land to another
No one can unravel the secrets within me
I am a wanderer, roaming from one land to another
No one can unravel the secrets within me
I am a wanderer
Come along, come with me
Bow your head further down (in humility)
Murtaza Fazal's Blog
Murtaza Fazal's Blog
Thursday, July 29, 2010
Monday, July 19, 2010
Life's Sad Song
Life is a sad song
where you'll find no one by your side for long
people keep coming, people keep going
life keeps running on
it shows some happiness
it shows some tears
in the end its only you who is left
with some memories , with some tears
you built hope
you built dreams
you love someone , you hate someone
sooner or later , you lose them both
At times in life , you want to live free
you feel in prison of those who used to be the loved ones
you want to run but you cannot
you want to cry out loud but you cannot
How would it feel if i'm gone forever? if i'm lost forever
would that make a difference?
would that free my soul from this prison?
some die for money
some die for food
i just want one thing
that is the freedom of my soul
where you'll find no one by your side for long
people keep coming, people keep going
life keeps running on
it shows some happiness
it shows some tears
in the end its only you who is left
with some memories , with some tears
you built hope
you built dreams
you love someone , you hate someone
sooner or later , you lose them both
At times in life , you want to live free
you feel in prison of those who used to be the loved ones
you want to run but you cannot
you want to cry out loud but you cannot
How would it feel if i'm gone forever? if i'm lost forever
would that make a difference?
would that free my soul from this prison?
some die for money
some die for food
i just want one thing
that is the freedom of my soul
- Murtaza Fazal
Sunday, July 11, 2010
The Literal meaning of Din (religion)
by the translator of Nahj al-Balaghah , Sermon 1
"The foremost in religion (din) is His knowledge." The literal meaning of din is obedience, and its popular sense is code, whether literal sense is taken or the popular one, in either case, if the mind is devoid of any conception of Divinity, there would be no question of obedience, nor of following any code; because when there is no aim there is no point in advancing towards it; where there is no object in view there is no sense in making efforts to achieve it. Nevertheless, when the nature and guiding faculty of man bring him in contact with a superior Authority and his taste for obedience and impulse of submission subjugates him before a Deity, he finds himself bound by certain limitations as against abject freedom of activity. These very limitations are din (Religion) whose point of commencement is knowledge of Allah and acknowledgement of His Being.
After pointing out the essentials of Divine knowledge Amir al-mu'minin has described its important constituents and conditions. He has held those stages of such knowledge which people generally regard as the point of highest approach to be insufficient. He says that its first stage is that with the natural sense of search for the unknown and the guidance of conscience or on hearing from the followers of religions an image of the Unseen Being known as Allah is formed in the mind. This image in fact is the forerunner of the obligation to thinking and reflection and to seeking His knowledge. But those who love idleness, or are under pressure of environment, do not undertake this search despite creation of such image and the image fails to get testified. In this case they remain deprived of Divine knowledge, and since their inaccess to the stage of testifying after the formation of image is by volition they deserve to be questioned about it. But one who is moved by the power of this image goes further and considers thinking and reflection necessary.
In this way one reaches the next stage in the attainment of Divine knowledge, namely to search for the Creator through diversification of creation and species of creatures, because every picture is a solid and inflexible guide to the existence of its painter and every effect to the action of its cause. When he casts his glance around himself he does not find a single thing which might have come into existence without the act of a maker so much so that he does not find the sign of a footstep without a walker nor a construction without a builder. How can he comprehend that this blue sky with the sun and the moon in its expanse and the earth with the exuberance of its grass and flowers could have come into existence without the action of a Creator. Therefore, after observing all that exists in the world and the regulated system of the entire creation no one can help concluding that there is a Creator for this world of diversities because existence cannot come out of non-existence, nor can existence sprout forth from nothingness.
The Holy Qur'an has pointed to this reasoning thus:
". . . What! about Allah is there any doubt, the Originator of the heavens and the earth ?. . ." (14:10).
"Had there been in (the heavens and the earth [other] ) gods except Allah, they both had been in disorder. . ." (Qur'an, 21:22).
"The foremost in religion (din) is His knowledge." The literal meaning of din is obedience, and its popular sense is code, whether literal sense is taken or the popular one, in either case, if the mind is devoid of any conception of Divinity, there would be no question of obedience, nor of following any code; because when there is no aim there is no point in advancing towards it; where there is no object in view there is no sense in making efforts to achieve it. Nevertheless, when the nature and guiding faculty of man bring him in contact with a superior Authority and his taste for obedience and impulse of submission subjugates him before a Deity, he finds himself bound by certain limitations as against abject freedom of activity. These very limitations are din (Religion) whose point of commencement is knowledge of Allah and acknowledgement of His Being.
After pointing out the essentials of Divine knowledge Amir al-mu'minin has described its important constituents and conditions. He has held those stages of such knowledge which people generally regard as the point of highest approach to be insufficient. He says that its first stage is that with the natural sense of search for the unknown and the guidance of conscience or on hearing from the followers of religions an image of the Unseen Being known as Allah is formed in the mind. This image in fact is the forerunner of the obligation to thinking and reflection and to seeking His knowledge. But those who love idleness, or are under pressure of environment, do not undertake this search despite creation of such image and the image fails to get testified. In this case they remain deprived of Divine knowledge, and since their inaccess to the stage of testifying after the formation of image is by volition they deserve to be questioned about it. But one who is moved by the power of this image goes further and considers thinking and reflection necessary.
In this way one reaches the next stage in the attainment of Divine knowledge, namely to search for the Creator through diversification of creation and species of creatures, because every picture is a solid and inflexible guide to the existence of its painter and every effect to the action of its cause. When he casts his glance around himself he does not find a single thing which might have come into existence without the act of a maker so much so that he does not find the sign of a footstep without a walker nor a construction without a builder. How can he comprehend that this blue sky with the sun and the moon in its expanse and the earth with the exuberance of its grass and flowers could have come into existence without the action of a Creator. Therefore, after observing all that exists in the world and the regulated system of the entire creation no one can help concluding that there is a Creator for this world of diversities because existence cannot come out of non-existence, nor can existence sprout forth from nothingness.
The Holy Qur'an has pointed to this reasoning thus:
". . . What! about Allah is there any doubt, the Originator of the heavens and the earth ?. . ." (14:10).
"Had there been in (the heavens and the earth [other] ) gods except Allah, they both had been in disorder. . ." (Qur'an, 21:22).
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