Translation of ‘Ahd Namah (Promise to Allah Subhanahu wa Ta’ala)

O Allah Subhanahu wa Ta’ala! The Creator of the skies and the earth
The Knower of the hidden and the open
Your are The Beneficent, The Merciful

O Allah Subhanahu wa Ta’ala! I promise you in this earthly life
and I bear witness that
that there is no one worthy of worship except You
You are One and Only without any partner
and I bear witness that
Sayyidina Hazrat Muhammad Sallallahu alaihi wa Sallam
is Your servant and Your Messenger

(O Allah Subhanahu wa Ta’ala!) Please do not leave me to my own self
Because if You abandon me to my own desires
I might be drawn towards evil and away from goodness
and I have no support except Your Mercy

So accept my promise with You
to be kept till the Day of Judgement
Truly, You never break a promise

And may the blessings of Allah Subhanahu wa Ta’ala, The Exalted
be on his best creation
Sayyidina Hazrat Muhammad Sallallahu alaihi wa Sallam
and on his family and all companions

(O Allah Subhanahu wa Ta’ala! Accept this prayer)
With Your Mercy, O The Most Merciful of those who show mercy.

Wa’alaykum ‘Assalam wa Rahmatullahi wa Barakatuhu

Sayyidina Rasuli Akram Sall Allahu alaihi wa Aalihi wa Sallim said : “Whoever recites this Ahad Naamah one in his lifetime, he will be taken away with Imaan [true faith] in his heart.” And Rasulullah Sall Allahu alaihi wa Aalihi wa Sallim says that he guarantees that this person will go to Jannah [Paradise]. Hazrat Jaabir Rathia Allahu anh says that he heard Rasulullah Sall Allahu alaihi wa Aalihi wa Sallim say: ” Man has three thousand [3000] types of diseases in his body, One thousand of these diseases doctors have medicine for and they can treat these. two thousand are such that there is no medicine to cure them. Whoever will keep this Ahad Naamah with them Allah [Subhaana Hoo] will save him from the two thousand [2000] diseases. Hazrat Abu Bakr Siddiq Radi Allahu anhu says, ” Whoever keeps this Ahad Naamah with him will be safe from snakes and scorpions, and magic will have no effect on him and people who think bad of him will not be able to say anything bad about him. Hazrat Khaatuna Jannat Radi Allahu ta ‘ala anhaa says she heard Sayyidina Rasuli Akram Sall Allahu alaihi wa Aalihi wa Sallim say: “Whoever will use this Ahad Naamah in a time of difficulty his need will be fulfilled”. Whoever will write this Ahad Naamah with Misk [musk] and Zafran [saffron] and drinks it, washing it with water, his aql [intelligence] will improve, and whoever memorizes it or some of it and whatever he memorizes he does not forget, that will also help his memory.
Hazrat Amir ul Mu’mineen [the isnaad doesn't say which] Radi Allahu anhu says that whoever reads this Ahad Naamah and give the thawaab to someone who is deceased, the grave of such a person will be lighted from east to west. If someone puts it in the grave, the deceased person will get the thawaab of Prophets. When Munkar and Nakir [the questioning angels] come to question him their questions will be made easy on such a person. Allah Subhaana Hoo will take the Athaab [chastisement] away from his grave one lakh yards [one hundred thousand] to the right, forty thousand yards to the left, forty thousand yards from his head and forty thousand yards from his feet. The grave will be so wide that the eye will not be able to comprehend.

Allah Subhanahu wa Ta’ala has given this property to this Ahad Naamah, If it is kept in a grave on Yawm ul Qiyaamah [the Day of Standing] the person will rise from the grave as if it is an angel and he will wear the garments of Jannah [Paradise]. He will have Buraaq for riding and Allah Subhaana Hoo will say to this person: “I have an Ahad [covenant] with you that you will be happy because you read this Ahad Naamah in the world every day. I am going to fulfill this promise today and I am going to put a crown on your head and I am going to give you the garments of Jannah. I am going to give you Buraaq to ride on. There will be no questioning from you and you will be sent to Jannah without any chastisement and I will also forgive any person who you ask me to forgive.” And he will be sent to Jannah in this manner. His face will be lit like the full moon on the fourteenth night. The people of Mizaan ul Hashr will say that this person must be a prophet or a Wali or one of the Salihoon. The Angels guarding Jannah will say: ” No, this person is not a Prophet, he is just a slave of Allah Subhanahu wa Ta’ala from the Ummah of Rasulullah Sall Allahu alaihi wa Aalihi wa Sallim. The only reason his face is lit like this and why he is wearing the garments of Jannah is because he used to keep the Ahad Naamah with him and this is the Noor and Barakah of this Ahad Naamah, that he is in this blessed position.” The people will say: “We were in the world for such and such a time. It is sad that we did not use Ahad Naamah at that time, and we were sort of away from it.”

To day is the last day of  SAFAR Islamic month, and since few days a feel very happy that the blessed month is near for which I waited the whole year. Yes the month of Rabi Ul Awal, month in which Allah has sent his last and Beloved Prophet Muhammad Salalaho Alai Waalai Wasalam, on 12 Rabi Ul Awal.

But unfortunately there is a miss conception of celebrating the birthday of Beloved Prophet Muhammad among Muslims following different school of thought.

keeping this in mind i feel to share some historical and Quran references in which its proof that the celebration of Millad un Nabi Salalaho Alai Waalai Wasalam is very important and Allah gives many barakat who ever celebrates Milaad.

There are many people among us who do not give much importance to Eid Milad-un-Nabi. They even have no faith in the importance of this day. Let me explain you the importance of Eid Milad-un-Nabi to you all. I am also giving a complete reference taken from translated article written by Imam Jalaluddin al–Suyuti (Radi Allahu Anhu) which is in the second part of this article.

Both of our Eids exist because of Eid Milad-un-Nabi (S.A.W.W). On that day All the Angels celebrate “Eid”. It was the day when the Satan (Iblees) was mourning and crying with grief. He was melancholic and gloomy that “today He born who will protect the creation of Allah from my Satanic temptations and tricks”.

In Iran there was a grand fire-place where the fire had been kept burning for the last one thousand years. They worshipped that fire. They have posted a troop of gurads who protected their god (fire) from storm and rain. They had a very strong system of protection of fire (god). So the fire had been burning since 1000 years continously. When Hazrat Muhmmad (S.A.W.W) born, the fire became cool down at the very moment despite of the whole protection and supervision. Kind got furious and ordered to punish the guards because due to this act the fire (god) became angry. But astrologists of the time came to him and told that according to their knowledge, a very sacred person came into the world, because of whom, not only the fire-place of Iran but also the fire of the whole world had been extinguished. Hadees tells us that when Hazrat Muhammad (S.A.W.W) came into the world, the fire that is burning in the Hell was also cool down, for the next seven days, it had no heat and no warmth.

Imam Rabbani Mujaddid Alif Sani Sheik Sirhindi (Remhat Allah Alaih) narrates “when Holy Prophet (P.B.U.H) came into the world, on that day there were only blessings and welfare everywhere”.

Tirmazi Sharif describes a Hadees that Hazrat Muhammad (S.A.W.W) used to keep fasting on every Mondy. When the companions (R.A) asked its reason. He (P.B.U.H) said, “Because I born on that day”.

Hazrat Muhammad (S.A.W.W) said, “I am the pray of Hazrat Ibrahim (A.S), Glad Tiding (Basharat) of Hazrat Esah (Jesus A.S) and the interpretation of the dreams that my mother saw.

Some days before the birth of Hazrat Muhammad (S.A.W.W), Hazrat Amna (R.A) dreamed a Holy Old Man who greeted Hazrat Amna (R.A). Hazrat Amna (R.A) surprisingly said to him, “O respected and Holy man who are you, its first time that I am meeting you”. He said, “I am Abb-ul-Bashar and Adam (A.S) and I came here to give you a happy news that I am Abb-ul-Bashar and you are going to be the mother of “Khair-ul-Bashar”.

Hazrat Amna again says that after some days another Holy man came into her dream and greeted her. She again asked him that who he was and he replied, “I am the ancestor of Prophets (Jadd-ul-Anbiyah) and Khalil Allah Ibrahim (A.S). and Allah will bless you a son who is “Habib Allah”.

Hazrat Abdul Mutlib (R.A) said that the night when Hazrat Muhammad came into the world, he spent in “Bait Allah” and whole night he stayed there and kept praying, “O Allah! bless me a grandson who be reason of respect for my family. When it was dawn, he saw that “Bait Allah” was slightly shivering and bowing its forehead in the direction where there was the house of Hazrat Amna (R.A). The walls were shivering slightly and all the idols those where hanging at the walls, fell face down.

Before the birth of Hazrat Muhammad (S.A.W.W), whenever a girl born to Arabs, she was buried alive. Family kept mourning at the birth of that girl and felt ashamed. But on the night when Hazrat Muhammad (S.A.W.W) was coming to the world, it was the order of Allah that tonight no girl but only the boys will take birth, so that there would be no house with mourning and cries in Arab.

“Flag” shows the reign and soveriegnity of any person. On the night when Hazrat Muhammad (S.A.W.W) came into the world, Allah Ta’ala blessed three flags to Hazrat Jibrael (A.S) and asked to fix one at the house of Hazrat Amna, second flag at the top of “Bait Allah” and the third flag at the heights of the Sky that shows the reign and soveriegnity of Hazrat Muhammad (S.A.W.W) that He (S.A.W.W) had been blessed with the soveriegnity from the Earth to the heights of the sky.

Sahih Bukhari describes a Hadees that when Hazrat Muhammad (S.A.W.W) came into the world, the maid of Abu Lahab named Sobia (R.A) rushed to him happily and told him about the birht of his nephew. Abu Lahab was so pleased at the news of his nephew’s birth that he set free to his maid (Sobia R.A) with the movement of his forefinger. After the death of Abu Lahab, who died as a blasphamer, Hazrat Abbas (the real brother of Abu Lahab and the uncle of Hazrat Muhammad S.A.W.W) embraced Islam. He narrates, “After the few days of the death of Abu Lahab, I saw him in the dream and the face of Abu Lahab was hard to look at. It was too ugly and miserable. I asekd Abu Lahab, How is your life after death?, He replied, “I am in great sufferings even that facing a lot of pain and agony due to my blasphemy. I have been kept hungry and thirsty for the whole time. But since I set free a maid at the birth of Hazrat Muhammad (S.A.W.W) with a motion of my forefinger, so I get relief after some days and I get few drops of water from my forefinger and I quench my thirst.

So how we the muslims can deny from the importance of Eid Milad-un-Nabi. Its the most important and beloved day of the life of every muslim. If any of our friends invites us in her birthday party, we immediately confirm our participation in that party but when we have a discussion about the Importance of Eid Milad-un-Nabi, we need references to prove its importance. The most authentic thing that you can trust in, is your heart, your wisdom and your way of thought that tells you, “If you love someone, his day of birth would be the most important day in your life” and like wise If you love our Beloved Hazrat Muhammad (S.A.W.W), you need to love the day when he came into this world for the forgiveness of his Ummah.

Celeberating Eid-e-Milad-un-Nabi

by: Imam Jalaluddin al–Suyuti (Radi Allahu Anhu)

Allah in the Name of, Most Beneficent, Most Merciful

PREFACE

‘Abd al-Rahman ibn Abu Bakr ibn Muhammad ibn Sabiq al-Din, Jalaluddin al-Suyuti (radi Allahu anhu) was born in 849 A.H./1445. He was a Shafi’i mujtahid Imam, Mufassir, Sufi, Muhammadith – hadith master (Hafiz), and historian, a prolific writer who authored books in virtually every Islamic science. He was raised as an orphan in Cairo and memorized the Holy Quran at 8. Amongst his teachers were Siraj al-Din Bulqini, Sharaf al-Din al-Munawi, Taqi al-Din al-Shamani. He travelled to gain Sacred Knowledge to Damascus, the Hijaz, Yemen, India, Morocco, and the lands south of Morocco, as well as centres of learning in Egypt such as malalla, Dumyat and fayyum.

In this book, the great scholar he has shed light on the historical and legal status of the Meelad Shareef in his own characteristic scholarly style. Before forming any opinion on the status of this booklet in imparting knowledge and benefit, first of all consider the illustrious personality of the author. The highly acclaimed “Tafsir al-Jalalain” which he co-authored is still a prescribed textbook in religious institutions and Muslims of all shades of opinion study and teach it, and praise Imam al-Suyuti for this work. Apart from this, his book on Usul al-Tafsir called “al-Itqan fi Ulum al-Quran” became an indispensable source of reference for all later works on the subject. “Al-Badr al-Manshur”, his Tafsir of the Holy Quran is referred to as an exemplary Tafsir. On the characteristics and miracles of the Noble Prophet (sallal laahu alaihi wasallam), his work entitled “al-Kasa’is al-Kubra” has the distinction of being the foremost on this topic and excerpts from it are to be found in the works on Sirah by eminent Imams and Ulama.

It is thus obvious that when such a great religious luminary takes up his pen to write on the Meelad Shareef, i.e. celebrating the Birthday of the Noble Prophet (sallal laahu alaihi wasallam), the result will be of a unique status and its every word will be a summary of his vast knowledge of Tafsir, Hadith, Fiqh, Usul and history. Thus it would form the conclusive verdict of this subject.

Imam Jalaluddin al-Suyuti (radi Allahu anhu) passed away in Cairo at 60 years of age in 911A.H./1505.

PRAISE BE TO ALLAH AND PEACE ON HIS CHOSEN SERVANTS
The question under consideration is what is the verdict of the Shari’ah on celebrating the Holy Birthday of the Noble Prophet (sallal laahu alaihi wasallam) in the month of Rabi-ul-Awwal. From the point of view of the Shari’ah, is this a praiseworthy action or a blameworthy one? And do those who arrange such a celebration receive blessings or not?

THE OCCASION OF HAPPINESS
The reply to this question is that in my view the Meelad Shareef, Celebration of the Birthday of the Noble Prophet (sallal laahu alaihi wasallam) is in fact such an occasion of happiness on which people assemble and recite the Holy Quran to the extent that is easy. Then they relate the prophecies concerning the appearance of the Noble Prophet (sallal laahu alaihi wasallam) that have been transmitted in Ahadith and Athar, and the miraculous events and signs that took place on his birth. Then food is set before them and according to their desire they partake thereof to satisfaction.This festival of celebrating the birthday of the Noble Prophet (sallal laahu alaihi wasallam), is a Bid’ah Hasanah (a good innovation) and those arranging it will get blessings, since in such a celebration is found the expression of joy and happiness at the greatness and eminence of the Noble Prophet (salall laahu alaihi wasallam) at his birth.

HISTORY OF THE MEELAD SHAREEF

The beginning of the celebration of the Meelad Shareef in its present form lies with the ruler of Irbil, Sultan Muzaffar whose full name is Abu Said Kukabri Ibn Zain al-Din Ali Ibn Baktagin, who is counted among the great Sultans and generous leaders. He was responsible for many other noble works as well. Among the many monuments set up by him was the Jami Muzaffari, which he had constructed near Mount Tasiyun.

Ibn Kathir (radi Allahu anhu) writes about Sultan Muzaffar as follows: “Sultan Muzaffar used to arrange the celebration of the Meelad Shareef with due honour, glory, dignity and grandeur. In this connection, he used to organise a magnificent festival. He was a pure-hearted, brave and wise Alim and a just ruler. May Allah shower His Mercy on him and grant him an exalted status. Sheikh Abu al-Khattab Ibn Dhiyah also wrote a book for him on the Meelad Shareef entitled ‘al-Tanwir fi Mawlid al-Bashir al-Nadhir’ (Enlightenment on the Birthday of the Bearer of Good News, the Warner). For this book Sultan Muzaffar awarded him a gift of one thousand dinars. Sultan Muzaffar remained the ruler until his death, which occurred in 630 A.H. in the city of ‘Akka when he had the Europeans under seige. In short he was a man of piety and noble disposition”.

Sibt Ibn al-Jauzi (radi Allahu anhu) wrote in “Mir’at al-Zaman” that one participant in the Meelad Shareef organised by Sultan Muzaffar states that on the royal table-spread were laid out five hundred prepared goats, ten thousand chickens, one hundred thousand earthen tumblers and thirty thousand baskets of sweet fruits. He further writes that eminent pious Ulama and illustrious Sufis used to attend the Meelad Shareef ceremony held by the Sultan, who used to honour them with robes of distinction and royal favour. For the Sufis there used to be a Mahfil-e-Sama from Zuhr until Fajr, in which the Sultan himself used to participate and derive ecstasy there-from together with the Sufis. Every year his expenditure on the Meelad Shareef amounted to three hundred thousand dinars. For those coming from outside (the city) he had a special guest house commissioned, where people from all walks of life used to come from different places and without any discrimination of status. The expenditure of that guest house used to be one hundred thousand dinars annually.

Similarly, he used to spend two hundred thousand dinars annually to ransom Muslim prisoners-of-war from the Europeans. Also for the maintenance of the two Harams and for providing water along the routes in Hijaz (for pilgrims), he used to spend three thousand dinars annually. These are in addition to the Sadaqat and charity that used to be given secretly. His wife, Rabi’ah Khatoon Bint Ayyub, the sister of Sultan Nasir Salahuddin narrates that her husband used to wear a garment (Qamis) of coarse cotton costing no more than five dirhams. She says that she once rebuked him for this, upon which he replied that his wearing a five-dirham garment and spending the rest of the money in charity is far better than wearing a costly garment and giving a poor or indigent person mere good wishes.

THE FIRST BOOK ON THE MEELAD SHAREEF

Ibn Khallikan wrote in the biographical sketch of Hafiz Abu al-Khattab Ibn Dihyah: “He was one of the pious Ulama and famous scholars. He travelled from Morocco to Syria and Iraq. In the year 654 A.H. he passed through the area of Irbil, where he saw that its ruler, the eminent Sultan Muzaffar al-Din Ibn Zainal-Din arranged for celebrating the Birthday of the Prophet. So he wrote the book ‘Kitab al-Tanwir fi Mawlid al-Bashir al-Nadhir’ for the Sultan and himself read it out to him.I myself heard the book read out in six sittings at the Sultan’s place in 625 A.H.”

AL-FAKIHANI’S ESSAY REJECTING THE MEELAD SHAREEF
Sheikh Tajuddin Umar Ibn Ali al-Khumi al-Iskandari, well known as al-Fakihani, has claimed that the Milad Shareef is a reprehensible Bid’ah (innovation). In this regard, he wrote an essay entitled “al-Mawrid fi-l-Kalam ala-l-Mawlid” (The origin in Discussion about the Birthday of the Prophet).
REFUTATION OF THE FOREGOING ESSAY
Now consider may discussion on what al-Fakihani has said in this brief essay.

In connection with this statement that he could not find any basis for the Meelad Shareef in the Quran and the Sunnah, our submission is that the negation of the knowledge of a thing does not necessarily imply the negation of the existence of that thing (i.e. someone not having knowledge of a thing does not necessarily mean that that thing does not in reality exist). The Imam of the Huffaz, Abdul Fadl Ahmad Ibn Hajar (radi Allahu anhu) has extracted a basis for the Meelad Shareef from the Sunnah. One more basis I have extracted, which will be mentioned later.

Al-Fakihani has stated that the Meelad Shareef is an innovation invented by useless and idle people, who are slaves of their stomachs and on whom the lower desires of the Nafs predominate.Further, having explained the different kinds of rules he stated that it is neither Wajib, nor Mandub, since neither did the Shari’ah demand it nor did the Sahabah, the Tabi’un and the Ulama of the early generations celebrate it. In this connection we say, as stated earlier, that it was a just Sultan who was an Alim who started the Meelad Shareef with the objective of obtaining nearness to Allah. There were many Ulama and pious people with him, yet none of them deemed it reprehensible. On the contrary, Ibn Dihyah (such an eminent Alim of that time) liked the celebration of the Milad Shareef, and wrote a book for the Sultan on this subject (as mentioned earlier). These were all Ulama of the earlier generations who liked the Meelad Shareef, who supported and confirmed it and did not criticise or refute it. (This is itself a self-evident proof that al-Fakihani’s allegations are wrong).

Then there remains his statement that the Meelad Shareef is not even Mandub in reality, which the Shari’ah has demanded. In this regard our submission is that the demand of the Shari’ah is known sometimes through a Nass (an explicit textual statement in the Quran or in the Hadith literature) and sometimes through Qiyas (analogical deduction). For the Meelad Shareef, although no Nass is to be found, yet from those two bases in the Sunnah which are mentioned further on, Qiyas can definitely be made (i.e., when Qiyas is applied on those two bases the commendability – being Mandub – of the Milad Shareef can be realised).
DIFFERENT CATEGORIES OF BID’AH (INNOVATION)
His statement that the Meelad Shareef can also not be Mubah because the Ijma’ of the followers of Islam is that anything that is a Bid’ah (innovation) in religion cannot be Mubah, is one that is not accepted. This is because Bid’ah (innovations) are not classified only as Haraam or Makruh, but they can also be Mubah as well as Mandub or Wajib.

Imam al-Nawawi (radi Allahu anhu) says in “Tahdhib al-Asma wal Lugat”: “Bid’ah in the Shari’ah is the invention of that which was not there in the period of the Messenger of Allah, and it is divided into two categories, Hasanah (or good) and Qabihah (or evil).”

Shaikh Izzuddin Ibn Abd al-Salaam (radi Allahu anhu) writes in “al-Qawa’id”: “Bid’ah is divided into Wajib, Haraam, Mandub, Makruh and Mubah. And the way to know to which category it belongs is to examine it together with the laws of Shari’ah. If it falls with those laws that deal with what is Wajib, then it is Wajib; if with those laws that deal with what is Haraam, then it is Haraam; if with the laws dealing with what is Mandub, then Mandub; if the laws dealing with what is Makruh, then Makruh; if with the laws dealing with what is Mubah, then Mubah”.

After this he went on to give examples of the five kinds of Bid’ah and wrote: “As for Bid’ah that is Mandub, its examples are the setting up of inns and educational institutions and very good action which was not there in the first age. Among the latter are Tarawih, discussion on the intricacies of Tasawwuf and debates. And among these is the convening of assemblies for deduction of laws in connection with problems providing that the motive thereof is to seek the pleasure of Allah Ta’ala”.

Al-Baihaqi (radi Allahu anhu) in “Manaqib al-Shafi’i” has transmitted with his isnad (chain of narrators) from Imam al-Shafi’i (radi Allahu anhu) himself, that he said: “The new things that are brought about are of two kinds. One kind is that which is brought about, inconsistent with something in the Quran or the Sunnah or with some Athar or some Ijma’. This is the category of Bid’ah Dalalah (heretic innovation). The second kind is that which is brought about from good things which are not inconsistent with any of the above”.

Umar (radi Allahu anhu) did say about standing in prayer in the month of Ramadaan, “What a good Bid’ah this is!” meaning that this is a new thing which was not there before and being a new thing it does not contradict anything that went before.

THE BID’AH THAT IS MANDUB

This refutes al-Fakihani’s statement that the Milad Shareef cannot also be Mubah. But on the contrary it is a Bid’ah that is Makruh.This is because the Meelad Shareef is of that category of new matters which involve no inconsistency with anything in the Quran or the Sunnah, or with any Athar or Ijma’. Thus, this is not blameworthy (i.e. from the point of view of the Shari’ah, there is no evil in it), as in the statement of Imam al-Shafi’i (radi Allahu anhu) and it is a good action which, even though (in its present form) was not done in the first age, was brought about afterwards.

The invitation to partake of food and drink in which there is no sin, is an act of goodness for sure. Therefore, in connection with the Meelad Shareef, that assembly in which someone, out of his lawfully earned wealth, invites his family, relatives and friends to partake of food and drink in which there is no action against the Shari’ah – that assembly is a Bid’ah (innovation) that is Mandub (commendable), as is clear from the above quoted statements of Shaikh Izzuddin Ibn Abd al-Salam (radi Allahu anhu).

HARAAM AND MAKRUH THINGS

In connection with the second manner al-Fakihani has described and criticised, his criticism is in itself correct. There is no doubt that the assembly (mahfil) is Haraam where men, women, youths and little boys are freely mixed, and which there is dancing and music, with musical instruments in busy use, or where women assemble separately and sing in raised voices. But this does not mean that to arrange for the Meelad Shareef has been deemed Haraam. On the contrary, in the above instances the reason for their being Haraam is not assembling to celebrate the Meelad Shareef but is due to those things which are Haraam in the Shari’ah and have become mixed with the blessed assembly. (And if these things are not indulged in, then the Meelad Shareef would be as assembly for remembering Muhammad Mustafa – sallal laahu alaihi wasallam – and would thus be full of goodness and blessings).

Furthermore, if these kinds of actions were to take place say, in the assembly for Salatul-Jumu’ah, then it is evident that would be a reprehensible step and an evil matter.However from this the criticism of the original assembly for Salatul-Jumu’ah does not necessarily ensue. It has been seen that some of these kinds of actions also take place on the nights of Ramadaan Shareef, when people assemble for Salatut-Tarawih. Now on the basis of those actions can one conceivably criticise assembling for Salatut-Tarawih? Definitely not! However, we will say that the original assembly for Salatut-Tarawih is Sunnah and an act of virtue and Ibadah, but that those above mentioned actions, which have become mixed with it, are evil and repulsive.

Similarly, we say in connection with the celebration of the Meelad Shareef that the assembly is itself Mandub (commendable) and an act of virtue, but the above mentioned kinds of other actions, which have become mixed with it, are blameworthy and unlawful.
REFUTATION OF THE FINAL OBJECTION
In conclusion, al-Fakihani stated that Rabi-ul-Awwal is the month not only of the birth of the Noble Prophet (sallal laahu alaihi wasallam), but also of his demise. Therefore, instead of grief and sorrow, exhibiting joy and happiness is neither better nor suitable. In reply to this, first of all we submit that the birth of the Noble Prophet (sallal laahu alaihi wasallam) is the greatest favour of Allah granted to us, and that his death is the greatest affliction for us. However, the Shari’ah has encouraged us to show our gratitude for favours has taught us to observe patient, perseverance, silence and calm in the face of afflictions. The Shari’ah has ordered us to offer the Aqiqah on the birth of a child, which is an expression of gratitude and happiness on the birth of that child. But the Shari’ah has not ordered us to sacrifice any animal on the death of someone, nor to do any such action. On the contrary, it has prohibited wailing and lamentation.Thus the laws of the Shari’ah indicate that to exhibit happiness in this holy month in connection with the birth of the Noble Prophet (sallal laahu alaihi wasallam), is better than showing grief at his demise.

Ibn Rajab (radi Allahu anhu) in his “Kitab al-Lata’if” wrote criticising the Rawafid (A Shia sect) that because of the martyrdom of Imam Husain (radi Allahu anhu) they have made Ashura (the 10th of Muharram) a day of mourning, whereas Allah and His Messenger (sallal laahu alaihi wasallam), have prohibited taking the days of affliction on the Prophets and the days of their deaths (alaihimus-salaam) as days of mourning. What then is the justification for taking days of mourning for those who are not prophets?

STAND-POINT OF IBN AL-HAJ
Imam Abu Abdullah Ibn al-Haj (radi Allahu anhu) has discussed the subject of the Milad Shareef with great maturity and insight in his book “al-Madkhal”. To sum up his discussion, he has praised celebrating the Milad Shareef with joy and happiness and exhibiting gratitude to Allah, therefor. And he has criticised those Haraam and prohibited things which have been included in it. Here, I quote his discussion section–wise.

SOMETHING ABOUT THE MEELAD
“From among those innovations which those people have brought about, thinking that thereby they are engaging in a great act of Ibadah and participating in religious ceremonies (to celebrate the remembrance of some great event) is this that in the month of Rabi-ul-Awwal they celebrate the Meelad, which celebration is constituted of many innovations and unlawful things. Among these are the participants sing songs and Ghazals while at the same time using musical instruments – drums, flutes, fiddles, etc. – and in this connection do many other evil actions which are customarily done mainly at those times which Allah Ta’ala has endowed with excellence and greatness (e.g. Eid and other occasions) and which are innovations wholly and totally, and are prohibited. There is no doubt that this kind of Sama, if it takes place on other nights apart from this, even then it would not be permissible. What then is the justification for holding such a Sama in this holy month, which Allah Almighty the Most Excellent has endowed with excellence and blessings in that His Beloved was born therein – such a Sama in which musical instruments are used? What relation can such a Sama have to this holy and blessed month, in which Allah (Exalted is His Majesty) granted us the great Ihsan of the auspicious birth of the Noble Prophet, the leader of those who are first and those who are last, (sallal laahu alaihi wasallam)?

“Therefore, it is Wajib that special gratitude to Allah Ta’ala should be expressed in this month and as much Ibadah and charity should be done as is possible, since He has bestowed on us this very great favour (that He caused the birth therein) of His beloved (servant) (sallal laahu alaihi wasallam). Even though the Noble Prophet (sallal laahu alaihi wasallam) did not engage in more Ibadah in this month as compared with other months (nor did he command us to do so), yet in reality, this was due to his mercy and kindness to his Ummah, and also to create ease and mildness for them. This is why at times the Noble Prophet would leave off doing an action, lest it should become compulsory on his Ummah.This is the result of his mercy on us”.
MERITS OF THE DAY OF THE MEELAD AND OF THE NOBLE PROPHET
(SALLAL LAAHU ALAIHI WASALLAM)
“Nevertheless, the Noble Prophet has indicated the excellence of this great month in reply to a questioner. When he questioner wanted to find out about fasting on Mondays, the Noble Prophet (sallal laahu alaihi wasallam) replied: ‘That is the day on which I was born’. (al-Hadith)

“Since the excellence of this day (i.e. Monday) implies the excellence of this month (i.e. Rabi-ul-Awwal) in which the Noble Prophet graced this world, then it is our duty to give this month its due respect and sanctity, and we should understand it to be very excellent just as Allah Ta’ala has deemed other blessed months to be very excellent. In this connection the Noble Prophet is reported to have said: ‘I am the leader of the children of Adam and there is no pride (in this)’. ‘Adam and all other (Prophets alaihimus-salaam) will be under my flag (on the Day of Judgement)’.

“The merits and excellence of times and places are a result of those forms of Ibadah which are carried out therein, and by which Allah Ta’ala has specially favoured them. When it is known that times and places do not in themselves contain any honour and greatness accrues on account of those characteristics and distinctions (with which they have been granted exaltation), then reflect on this greatest favour of Allah Ta’ala, with which He has distinguished and ear-marked this blessed month, Rabi-ul-Awwal Shareef and the day, Monday. Do you not see that fasting on Mondays has great merit because the Noble Prophet (sallal laahu alaihi wasallam) was born on a Monday?

“For this reason it is of the utmost appropriateness (and it behoves us to do so) that when this holy month comes, it should be treated with the exaltation, honour, esteem and respect it deserves. The example of the Noble Prophet (sallal laahu alaihi wasallam) should be followed in that in times endowed with special distinction, he himself used to perform the maximum possible acts of virtue and of charity, and he used to make special arrangements thereof. Have you not seen the following statement of Hazrat Ibn Abbas? ‘The Messenger of Allah was the most generous of men and his generosity was the utmost in Ramadan’”.

WHY IS RESPECT FOR RABI-UL-AWWAL ESSENTIAL?

(AND IN THIS CONNECTION THE REMOVAL OF A MISGIVING)

“For this reason, just as the Noble Prophet honoured those times endowed with distinction, we carry out this very duty in accordance with our capacity, in the month of Rabi-ul-Awwal Shareef. If it be said that what the Noble Prophet (sallal laahu alaihi wasallam) took upon himself in times of special distinction is known, but what he undertook in other months he did not do so in this month (i.e. Rabi-ul-Awwal Shareef) – then the answer is that it is well-known that the Noble Prophet (sallal laahu alaihi wasallam) had this noble trait of wanting ease and relief for his Ummah, especially in those things concerning himself. Do you not see that the Noble Prophet, the leader of the world, (sallal laahu alaihi wasallam) declared Madinah Munawwarah as sacred territory (Haram) just as Hazrat Ibrahim (alaihis-salaam) has declared Makkah Mukarramah to be, yet he did not fix any punishment for hunting, cutting down any tree, etc. in Madinah? – do you not see that he did this out of desiring ease and relief for his Ummah and out of mercy on them?

“As it were, the Noble Prophet (sallal laahu alaihi wasallam)used to consider what things concerned his own self, and even though those things in themselves are of great merit, yet through desiring ease and relief for his Ummah, he used to abstain from them. The honouring of Rabi-ul-Awwal Shareef is of this category, that in it the maximum possible acts of virtue and charity should be done and he who cannot do so (i.e. for any reason is unable to perform these acts), at least he should abstain from all Haraam and Makruh things in this holy month, out of respect for it. Even though the abstention from all Haraam and Makruh things is required in other months as well, yet this month deserves the greatest respect. He should do so just as in Ramadan al-Mubarak and other sacred months, he remains careful to the utmost, abstains from misdeeds in religion and keeps away from other unsuitable things”.

CRITICISM BY IBN AL-HAJ

“However, at the present time some people are acting contrary to this. When this blessed month comes they busy themselves with amusement and sport, using musical instruments. However, regretful it is that they make music and merriment and then entertain the assertion that they are showing respect for this blessed month!Leave aside the fact that they begin such Meelad celebrations with the recitation of the Holy Quran. They then, for the sensual delight of the Nafs, take resort to those who are expert at the art of creating restlessness and excitement in the emotions – which in itself contains many causes of corruption and destruction.

“Yet they do not content themselves with that alone – but some of them add an even more dangerous thing in that the singer is young, handsome, mellow-voiced, well-attired and of a very pleasing appearance. He sings Ghazals, at the same time with crescendo and diminuendo in voice and ascent and descent in movements. Thus, he puts the audience, men and women into temptation. The result is that the two sides become prey to temptation and other many evils take the root. In some extreme cases, the husband-wife relationship is destroyed and it even reaches the extent of separation between them at times. Thus, the period of destruction and ruin begins, in which a settled and complete home is destroyed and peace of mind and heart ruined. These evils are the result of that kind of Meelad celebration in which there is also a session of Sama”.

“Yes, if the Milad Shareef is free from those evils (and that kind of Sama) – only food is prepared and in that ones Niyyah (intention) is of celebrating the Meelad and Muslim brethren are invited and in which those matters contrary to the Shari’ah and those blameworthy matters described above are abstained from – then it is an innovation merely on account of one’s Niyyah (intention) because this is an accretion in the religion. Also the pious predecessors have not done it, and it is evident that it is better than more appropriate to follow the predecessors from none of whom has this been transmitted, nor has it been said of any of them that they made the Niyyah (intention) of celebrating the Meelad. We are their followers and are obligated to observe the same precepts as they were. (Thus, we should do only that which they did)”.

GIST OF CRITICISM

The gist of the above quoted writing of Ibn al-Haj (radi Allahu anhu) is that he has not criticised the Meelad Shareef. On the contrary, he has criticised those things which are Haraam and Makruh in the Shari’ah. From the opening section it is clear that this holy month should be accorded a special status and it should be honoured and respected. The maximum possible acts of virtue should be done therein. One should try to surpass one’s limits in doing acts of Ibadah, of charity and other virtuous acts. This is the method of celebrating the Meelad Shareef which he has deemed praiseworthy and commendable, because in that there is nothing but the recitation of the Holy Quran and an invitation to partake of food and drink – and these are the acts of goodness, meriting reward.

As far as his statement goes that this is an innovation – either it is in clear contradiction to what he said earlier (when Ibn al-Haj himself stressed honouring the month of Rabi-ul-Awwal), or it means that it is a good innovation (Bid’ah Hasanah) the elucidation of which was given earlier, or it means that the Meelad Shareef is a virtuous and praiseworthy act, and the innovation is the Niyyah (intention) of the Meelad, as he has suggested in his statement of his, then it will be an innovation merely on his account of his Niyyah (intention).

AN ACADEMIC EXAMINATION OF THIS

There remains the statement of Ibn al-Haj (radi Allahu anhu) that it has not been transmitted that any of the predecessors made the Niyyah (intention) of celebrating the Meelad. From this it is clear that he considered the Niyyah of celebrating the Meelad to be Makruh and that he did not deem the preparation of food and inviting Muslim brethren to partake thereof as Makruh (i.e. he also views the preparation of food and inviting Muslim brethren as not being Makruh). If this is examined closely, then it seems that this statement of his is not consistent with his earlier statements.This is due to the fact that he first taught the showing of gratitude to Allah Ta’ala in Rabi-ul-Awwal Shareef, and the engaging in the maximum acts of Ibadah and of charity and other virtuous acts therein since he caused His Beloved (Servant), (sallal laahu alaihi wasallam) to be born in this holy month. The Niyyah (intention) of celebrating the Meelad Shareef means only this. Then how can something be criticised after doing it has been stressed? Abstract virtue, acts of Ibadah, of charity, etc. and other acts of goodness cannot be conceived of without a Niyyah (intention). And even it could be considered, then it couldn’t be deemed Ibadah, nor can it earn any reward. This is because no action without an intention is (worthy of acceptance). And the Niyyah (intention) to celebrate the Meelad Shareef means only to demonstrate gratitude to Allah Ta’ala on the auspicious birth of the Noble Prophet (sallal laahu alaihi wasallam) in Rabi-ul-Awwal.The intention of celebrating the Meelad Shareef means only this, and there is no doubt that this intention is commendable (i.e. it is a virtuous intention). Ponder on this well (and impress it on the mind well).

EXTRA-ORDINARY FORM OF THE MEELAD

After this Ibn al-Haj wrote: “There are some people who do not celebrate the Meelad solely for the purpose of demonstrating honour and respect. On the contrary, someone has some money in the possession of various people which he had given them on different occasions and ceremonies and now he wants to re-possess this money and is shy to ask for it. Therefore, he makes arrangement for the Meelad which becomes the cause for the recovery of his wealth which was in the hands of people.

“In this many types of corruption are found. One is that hypocrisy is found there – in his heart the opposite of what he outwardly shows is present. Outwardly he shows that he is celebrating the Meelad because he wants to gain benefits in the Hereafter, however in his heart that he should recover his money dispersed in the hands of people.

“Some are such that they celebrate the Meelad in order to collect money or so that people may praise them (saying for example, ‘Well done, brother!’ or ‘What good work you have done!’) and join them to work (so that it may be evident from this how many people are with them). In these forms as well as the acts of corruption and destruction are not hidden”.

REAL REASON FOR ABOMINABLENESS

The criticism by Ibn al-Haj (radi Allahu anhu) is also of that kind which has already been examined above. The blameworthy or evil aspect in it is based on the absence of pure Niyyah (intention), and not that in the Meelad Shareef itself there is to be found any evil or blameworthy aspect.

VIEWPOINTS OF SHAIKH AL-ISLAM IBN HAJAR

Shaikh al-Islam Abdul Fadl Ahmad Ibn Hajar (the Hafiz of the Age) (radi Allahu anhu) was asked about the Meelad Shareef. His reply was that the Meelad Shareef is, in fact, an innovation, which was not transmitted from any pious predecessor in the first three centuries. Nevertheless, both acts of virtue as well as acts of abomination are to be found in it (i.e. sometimes acts of virtue are found therein and sometimes acts of abomination). If in the Meelad Shareef only acts of virtue are done and acts of abomination are abstained from, then the Meelad Shareef is a Bid’ah Hasanah (a good innovation), otherwise not.

BASIS OF THE MEELAD SHAREEF

He has said that he found a strong basis for the Meelad Shareef in “Sahih al-Bukhari” and “Sahih Muslim”. It is that when the Noble Prophet (sallal laahu alaihi wasallam) migrated to Madinah, he saw the Jews fasting on Ashura (i.e. the 10th of Muharram). He enquired from them as to reason for this. They told him that Ashura is that day on which Allah Ta’ala has caused Pharaoh to drown, and granted Musa (alaihis-salaam) deliverance from him, and that they (the Jews) therefore fast (on that day) out of gratitude to Allah Ta’ala.

From this the proof is obtained of showing gratitude to Allah, and in that connection to do any virtuous act and to observe it annually as a means of recollection for any special day on which Allah Ta’ala has bestowed any favour or removed any calamity.Gratitude to Allah Ta’ala is expressed through different kinds of Ibadah – prostration and standing in prayer, charity and the recitation of the Holy Quran. And what greater favour of Allah Ta’ala can there be than the appearance of the Prophet of Mercy (sallal laahu alaihi wasallam) on this day (i.e. 12th Rabi-ul-Awwal)? Therefore, this day should be specially observed so that consistency with the event concerning Hazrat Musa (alaihis-salaam) on the day of Ashura, be attained.

Some people do not limit it and celebrate the Meelad Shareef on any day of Rabi-ul-Awwal. Nay, some have extended it even more and increased the period to the whole year. According to the latter, the Meelad Shareef can be celebrated on any day of the year. The objective here is the same (i.e. to rejoice at and celebrate the Holy birth of the Noble Prophet – sallal laahu alaihi wasallam).

This discussion has been in connection with the basis of the Meelad Shareef.
ITS BETTER TO REFRAIN FROM WHAT IS NOT MOST PREFERABLE
As far as those actions are concerned which are done in the Meelad Shareef it needs that one content oneself with only such actions through which gratitude through Allah Ta’ala is demonstrated in a proper manner. For example, the above-mentioned matters – recitation of the Holy Quran, invitation to partake of food, acts of charity, reciting verses in praise of the Leader of the two worlds (sallal laahu alaihi wasallam) and such verses through which hearts are moved towards acts of Ibadah and piety and through which there is motivation for bringing about acts of virtue and for working for the Hereafter.

Concerning those things belonging to the category of Sama and amusement and song … and which happen to be within the sphere of permissibility and through which joy is expressed on that day – if such things are done there is no evil therein. And those things belonging to the categories of Haraam and Makruh they should be guarded against. Similarly, those things which are inconsistent with what is Awla (most preferable) and which are not appropriatesuch things should be abandoned.

ANOTHER BASIS FOR THE MEELAD SHAREEF

I submit that I have also found another basis for the Meelad Shareef in the Hadith Shareef (literature). It is that al-Baihaqi transmits from Hazrat Anas (radi Allahu anhuma) that the Noble Prophet (sallal laahu alaihi wasallam) performed his own Aqiqa in the period after the proclamation of Prophethood. This was in spite of the fact the his grandfather, Hazrat Abdul Muttalib (radi Allahu anhu), had already performed the Aqiqa on the seventh day after the birth, and Aqiqa is done only once and is not done a second time.

From this it is understood that the Noble Prophet (sallal laahu alaihi wasallam) did this to show his gratitude to Allah Ta’ala for causing him to be born, having made him “the mercy unto all the worlds”. The objective was also to create a precedent in the Shari’ah for the Ummah – just as the Noble Prophet himself (sallal laahu alaihi wasallam) used to recite Darud Shareef on his own self in order to create a principal in the Shari’ah for that act of showing honour and esteem to him. Therefore, it is commendable (Mustahab) that we arrange for the Meelad Shareef to show our gratitude (to Allah Ta’ala) for the birth of the Noble Prophet (sallal laahu alaihi wasallam), in which the invitation to food and drink is there and other similar acts of virtue are done and which occasion is celebrated with happiness.

IBN AL-JAZARI’S FAITH–ENKINDLING PROOF

I came across the book of the Imam of Qurra Shams al-Din Ibn al-Jazari (radi Allahu anhu) entitled “Urf al-Ta’arif bil Mawlid al-Sharif” in which he writes that after the death of Abu Lahab someone saw him in a dream and enquired from him as to his condition. He said that punishment is being meted out. However, on the night of Monday, there is some relaxation in his punishment and he manages to suck some water from his finger (so saying, he indicated the finger) because it was through a gesture of that finger that he set his female slave Thuwaibah free when she conveyed to him the good news of the birth of the Noble Prophet (sallal laahu alaihi wasallam) and that she had the privilege of suckling him. Consider! If this Abu Lahab, a Kafir whose censure has come in the Holy Quran also – if he has been rewarded for his expression of the joy at the birth of the Noble Prophet (sallal laahu alaihi wasallam), what will be the condition of that Muslim, the sincere upholder of Tawhid from his Ummah who express joy at the birth of the Noble Prophet (sallal laahu alaihi wasallam) and spends whatsoever is possible for him, out of love for the Noble Prophet (sallal laahu alaihi wasallam)? By my life! His reward will be that Allah the most Noble, out of his comprehensive Grace will place him in the gardens of Bliss.

AL-DIMASHQI’S SOUL-ENRICHING NAATH ON THE MEELAD

Hafiz Shams al-Din Ibn Nasir al-Din al-Dimashqi (radi Allahu anhu) has written in his book “Mawrid al-Sadi fi Mawlid al-Hadi”: “It is established in Sahih Ahadith that punishment is lessened for Abu Lahab every Monday because he said Thuwaibah free out of joy and happiness at the birth of the Noble Prophet (sallal laahu alaihi wasallam). After this he wrote the following lines of poetry:
When this is a Kafir and his censure has come (in theQuran)
Perish his hands in the fire of Hell forever
It has been narrated that always on a Monday
(His punishment) is lessened because of his happiness at (the birth of) Ahmad
What is the view then about the servant (of Allah) whospent his whole life
Being happy at (the birth of ) Ahmad and died an upholderof Tawhid?”
PRACTICE OF A SHEIKH OF A TARIQAH
Kamal Adfiri states in “al-Tali al-Sa’id” that his reliable and trustworthy friend Nasir al-Din Mahmud Ibn al-’Imad related that Abu al-Tayyib Muhammad Ibn Ibrahim al-Sibti al-Maliki, a resident of Tus and one of the pious Ulama, used to pass by the Madrassah on the birthday of the Noble Prophet (sallal laahu alaihi wasallam) and say, “O Jurist! Today is the day of Eid. Give the students a holiday and send them home”. Thus they used to give them a holiday and send them home.

This is evidence of his confirmation and absence of rejection. This gentlemen was a famous Jurist of the Maliki School of Law, who had a command over many branches of knowledge and was a God-conscious and pious elder. Abu Hayyan and others have transmitted narrations from him. He passed away in the year 695 A.H.
CONCLUSION
Ibn al-Haj has written that if it is questioned as to wisdom in the birth of the Noble Prophet (sallal laahu alaihi wasallam) being in the month of Rabi-ul-Awwal and on Monday not in the month of Ramadaan al-Sharif, which is the month of the sending down of the Quran and in which Lailatul-Qadr is found, nor in any of the sacred months nor on the fifteenth of Shabaan al-Mu’azzam, nor on Friday, nor on the night of Friday – then the reply can be given from four angles:
(1) It has been transmitted in Hadith literature that Allah Ta’ala created the trees on a Monday. In this there is great admonition and that is that on a Monday Allah Ta’ala created food, sustenance, fruits and the things given in charity. Mankind’s growth development and livelihood are closely connected with these and men’s selves get joy from them.

(2) In the word Rabi’ from the point of view of its etymology, a good indication and a virtuous omen is found. Abu al-Rahman al-Saqli states that for every man his name is a part for him (i.e. his name has effects on his body).

(3) The reason of Rabi’ (i.e. spring) is the most moderate and beautiful of all the seasons. And the Shari’ah of the Noble Prophet (sallal laahu alaihi wasallam) is the most moderate and the easiest among all the Shara’i.

(4) Allah, the All-Knowing and All-Wise, wanted to bestow eminence on that time in which the Noble Prophet (sallal laahu alaihi wasallam) entered this world. Had he been born in any of the above-mentioned sanctified times, then the illusion may have arisen that the nobility and eminence of the Noble Prophet (sallal laahu alaihi wasallam) are on account of those sanctified times.

In Last I wish all Muslims A Very Blessed And Happy Eid E Milaad Un Nabi Salalaho Alai Waalai Wasalam.

At 32, Tawakel Karman is the youngest winner of a Nobel Peace Prize. She is younger (born 7 February 1979) than Mairead Maguire (born 27 January 1944), who was a co-recipient of the award in 1976 and previously held that record. In 2003, Shirin Ebadi was the first Persian woman and first Muslim woman to win the Nobel Peace Prize. Before the 2011 Nobel Peace Prize was awarded, only 12 other women had ever been recipients in its 110 years, and now there are 15 women.

Karman, along with Ellen Johnson Sirleaf and Leymah Gbowee, were the co-recipients of the the 2011 Nobel Peace Prize “for their non-violent struggle for the safety of women and for women’s rights to full participation in peace-building work. Karman, the Nobel Committee said: “In the most trying circumstances, both before and during the ‘Arab spring’, Tawakkul Karman has played a leading part in the struggle for women’s rights and for democracy and peace in Yemen.”The Nobel Committee cited the United Nations Security Council Resolution 1325, adopted in 2000, which states that women and children suffer great harm from war and political stability and that women must have a larger influence and role in peacemaking activities; it also “[c]alls on all actors involved, when negotiating and implementing peace agreements, to adopt a gender perspective.

Upon announcing the award, the committee chairman Thorbjørn Jagland said: “We cannot achieve democracy and lasting peace in the world unless women obtain the same opportunities as men to influence developments at all levels of society.” He later added that the prize was “a very important signal to women all over the world and that, despite the events of the Arab Spring, “there are many other positive developments in the world that we have looked at. I think it is a little strange that researchers and others have not seen them.” He had earlier said the prize for the year would be “very powerful… but at the same time very unifying [and would] not create as strong reactions from a single country as it did last year [with Liu Xiaobo].” The 2011 prize is to be divided equally among the three recipients, from a total of 10 million Swedish kronor.

In reaction to the award Karman, while camped out in Sana’a during ongoing anti-government protests, said: “I didn’t expect it. It came as a total surprise. This is a victory for Arabs around the world and a victory for Arab women” and that the award was a “victory of our peaceful revolution. I am so happy, and I give this award to all of the youth and all of the women across the Arab world, in Egypt, in Tunisia. We cannot build our country or any country in the world without peace adding that it was also for “Libya, Syria and Yemen and all the youth and women, this is a victory for our demand for citizenship and human rights,” that “all Yemenis [are] happy over the prize. The fight for democratic Yemen will continue that she “dedicate[s] it to all the martyrs and wounded of the Arab Spring… in Tunisia, Egypt, Yemen, Libya and Syria and to all the free people who are fighting for their rights and freedoms and “I dedicate it to all Yemenis who preferred to make their revolution peaceful by facing the snipers with flowers. It is for the Yemeni women, for the peaceful protesters in Tunisia, Egypt, and all the Arab world. She also said she had not known about the nomination and had found out about the award via television.

Nobel Peace Prize Laureate Tawakkol Karman with her Nobel Diploma at the Nobel Peace Prize Award Ceremony in Oslo, Norway, 10 December 2011.

When Nobel laureate Tawakul Karman was asked about her Hijab by Journalists and how it is not proportionate with her level of intellect and education, she replied:
“Man in the early times was almost naked, and as his intellect evolved he started wearing clothes. What I am today and what I’m wearing represents the highest level of thought and civilization that man has achieved, and is not regressive. It’s the removal of clothes again that is regressive back to ancient times”

“	The solution to women’s issues can only be achieved in a free and democratic society in which human energy is liberated, the energy of both women and men together. Our civilization is called human civilization and is not attributed only to men or women.	”
—Tawakel Karma

Bulleh Shah‘s real name was Abdullah Shah, was a Punjabi Muslim Sufi poet, a humanist and philosopher.

Born: 1680 Uch, Bahawalpur, Punjab, Pakistan
Died: 1757 (aged 77) Kasur, Punjab, Pakistan

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Early life and background

Bulleh Shah is believed to have been born in 1680, in the small village of Uch, Bahawalpur, Punjab, now in Pakistan. His ancestors had migrated from Bukhara in modern Uzbekistan.

When he was six months old, his parents relocated to Malakwal. There his father, Shah Muhammad Darwaish, was a preacher in the village mosque and a teacher. His father later got a job in Pandoke, about 50 miles southeast of Kasur. Bulleh Shah received his early schooling in Pandoke, and moved to Kasur for higher education. He also received education from Maulana Mohiyuddin. His spiritual teacher was the eminent Sufi saint, Shah Inayat Qadiri.

Little is known about Bulleh Shah’s direct ancestors, except that they were migrants from Uzbekistan. However, Bulleh Shah’s family was directly descended from the Prophet Muhammad(PBUH).

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Career

A large amount of what is known about Bulleh Shah comes through legends, and is subjective; to the point that there isn’t even agreement among historians concerning his precise date and place of birth. Some “facts” about his life have been pieced together from his own writings. Other “facts” seem to have been passed down through oral traditions.

Bulleh Shah practiced the Sufi tradition of Punjabi poetry established by poets like Shah Hussain (1538 – 1599), Sultan Bahu (1629 – 1691), and Shah Sharaf (1640 – 1724).

Bulleh Shah lived in the same period as the famous Sindhi Sufi poet , Shah Abdul Latif Bhatai (1689 – 1752). His lifespan also overlapped with the legendary Punjabi poet Waris Shah (1722 – 1798), of Heer Ranjha fame, and the famous Sindhi Sufi poet Abdul Wahad (1739 – 1829), better known by his pen-name, Sachal Sarmast (“truth seeking leader of the intoxicated ones”). Amongst Urdu poets, Bulleh Shah lived 400 miles away from Mir Taqi Mir (1723 – 1810) of Agra.

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Poetry Style

The verse form Bulleh Shah primarily employed is called the Kafi, a style of Punjabi, Sindhi and Siraiki poetry used not only by the Sufis of Sindh and Punjab, but also by Sikh gurus.

Bulleh Shah’s poetry and philosophy strongly criticizes Islamic religious orthodoxy of his day.

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A Beacon of Peace

Bulleh Shah’s time was marked with communal strife between Muslims and Sikhs. But in that age Baba Bulleh Shah was a beacon of hope and peace for the citizens of Punjab. While Bulleh Shah was in Pandoke, Muslims killed a young Sikh man who was riding through their village in retaliation for murder of some Muslims by Sikhs. Baba Bulleh Shah denounced the murder of an innocent Sikh and was censured by the mullas and muftis of Pandoke. Bulleh Shah maintained that violence was not the answer to violence.Bulleh Shah also hailed Guru Tegh Bahadur as a ghazi (Islamic term for a religious warrior) and incurred the wrath of the fanatic muslims at the time.

Banda Singh Bairagi was a contemporary of Bulleh Shah. In retaliation for the murder of Guru Gobind Singh’s two sons by Aurangzeb, he sought revenge by killing common Muslims. Baba Bulleh Shah tried to convince Banda Singh Bairagi to renounce his campaign of revenge. Bulleh Shah told him that the same sword which fell upon Guru Gobind Singh’s sons and innocent Sikhs also fell upon innocent Muslims. Hence killing innocent Muslim was not the answer to Aurangzeb’s reign of oppression.

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Humanist

Bulleh Shah’s writings represent him as a humanist, someone providing solutions to the sociological problems of the world around him as he lives through it, describing the turbulence his motherland of Punjab is passing through, while concurrently searching for God. His poetry highlights his mystical spiritual voyage through the four stages of Sufism: Shariat (Path), Tariqat (Observance), Haqiqat (Truth) and Marfat (Union). The simplicity with which Bulleh Shah has been able to address the complex fundamental issues of life and humanity is a large part of his appeal. Thus, many people have put his kafis to music, from humble street-singers to renowned Sufi singers like the Waddali Brothers, Abida Parveen and Pathanay Khan, from the synthesized techno qawwali remixes of UK-based Asian artists to the rock band Junoon.

Bulleh Shah’s popularity stretches uniformly across Hindus, Sikhs and Muslims, to the point that much of the written material about this philosopher is from Hindu and Sikh authors.

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Modern Renditions

In the 1990s Junoon, Asia’s biggest rock band from Pakistan, rendered such poems as Aleph (Ilmon Bas Kareen O Yaar) and Bullah Ki Jaana. In 2004, Rabbi Shergill successfully performed the unlikely feat of turning the abstruse metaphysical poem Bullah Ki Jaana into a Rock/Fusion song, which became hugely popular in India and Pakistan. The 2007 Pakistani movie Khuda Kay Liye includes Bulleh Shah’s poetry in the song Bandeya Ho. A 2008 film, ‘A wednesday’, had a song, “Bulle Shah, O yaar mere” in its soundtrack. In 2009, Episode One of Pakistan’s Coke Studio Season 2 featured a collaboration between Sain Zahoor and Noori, “Aik Alif“.

Bulleh Shah’s Poetry

- Makkeh Gaya, Gal Mukdee Naheen (Going to Makkah is not the ultimate)

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Makkay gayaan, gal mukdee naheen
Pawain sow sow jummay parrh aaeey

Going to Makkah is not the ultimate
Even if hundreds of prayers are offered
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Ganga gayaan, gal mukdee naheen
Pawain sow sow gotay khaeeay

Going to River Ganges is not the ultimate
Even if hundreds of cleansing (Baptisms) are done
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Gaya gayaan gal mukdee naheen
Pawain sow sow pand parrhaeeay

Going to Gaya is not the ultimate
Even if hundreds of worships are done
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Bulleh Shah gal taeeyon mukdee
Jadon May nu dillon gawaeeay

Bulleh Shah the ultimate is
When the “I” is removed from the heart!

- Bulleya Ki Jana Main Kaun (Bulleya to me, I am not known)

Bulleya Ki jaana main Kaun

Bulleya to me, I am not known

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Na main momin vich maseetaan
Na main vich kufar diyan reetaan
Na main paakaan vich paleetaan
Na main moosa na firown

Not a believer inside the mosque, am I
Nor a pagan disciple of false rites
Not the pure amongst the impure
Neither Moses, nor the Pharoh

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Bulleya Ki jaana main Kaun
Bulleya! to me, I am not known

Na main andar ved kitaabaan
Na vich bhangaan na sharaabaan
Na vich rindaan masat kharaabaan
Na vich jaagan na vich saun

Not in the holy Vedas, am I
Nor in opium, neither in wine
Not in the drunkard’s intoxicated craze
Neither awake, nor in a sleeping daze

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Bulleya Ki jaana main Kaun
Bulleya! to me, I am not known

Na vich shaadi na ghamnaaki
Na main vich paleeti paaki
Na main aabi na main khaki
Na main aatish na main paun

In happiness nor in sorrow, am I
Neither clean, nor a filthy mire
Not from water, nor from earth
Neither fire, nor from air, is my birth

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Bulleya Ki jaana main Kaun
Bulleya! to me, I am not known

Na main arabi na lahori
Na main hindi shehar nagauri
Na hindu na turak peshawri
Na main rehnda vich nadaun

Not an Arab, nor Lahori
Neither Hindi, nor Nagauri
Hindu, Turk, nor Peshawari
Nor do I live in Nadaun

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Bulleya Ki jaana main Kaun
Bulleya! to me, I am not known

Na main bheth mazhab da paaya
Ne main aadam havva jaaya
Na main apna naam dharaaya
Na vich baitthan na vich bhaun

Secrets of religion, I have not known
From Adam and Eve, I am not born
I am not the name I assume
Not in stillness, nor on the move

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Bulleya Ki jaana main Kaun
Bulleya! to me, I am not known

Avval aakhir aap nu jaana
Na koi dooja hor pehchaana
Maethon hor na koi siyaana
Bulla! ooh khadda hai kaun

I am the first, I am the last
None other, have I ever known
I am the wisest of them all
Bulleh! do I stand alone?

Bulleya Ki jaana main Kaun
Bulleya! to me, I am not known

- Verhe Aa Varh Mere (Do come to me)

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Translation:

by Kartar Singh Duggal

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You may not take notice of me
But do come to me

I am a sacrifice unto you
Do come to me

I’ve looked around in fields and forest
There is none like you
Do come to me

Cowherd you are to others
You are my faith, my beau
Do come to me

Leaving my parents, I am tied to you,
Oh Shah Inayat, my beloved teacher
Do come to me

Bulleh enterd the great palace
And had a spledid treat
What have we gained in the world
A black face and blue feet?

- Main Jana Jogi De Naal (I’m going together with Jogi)

Lyrics with Translation:

translation by Fazeel Azeez Chauhan

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1) Makeh gaya gal mukde naheen
2) Pawain so so jummay parrh aeey
Going to Makkah is not the ultimate
Even if hundreds of prayers are offered

3) Ganga gaya gal mukde naheen
4) Pawain so so gotey khaeey
Going to River Ganges is not the ultimate
Even if hundreds of cleansing (Baptisms) are done

5) Gaya gaya gal mukde naheen
6) Pawain so so pand parrhaeey
Going to Gaya is not the ultimate
Even if hundreds of worships are done

7) Bulleh Shah gal taeyon mukdee
8 ) Jadon May nu dilon gawaeey
Bulleh Shah the ultimate is
When the “I” is removed from the heart

9) Parrh parrh alam fazal hoya
10) Kadee apnay aap nu parrhaya ye naeen
[He] Read a lot and became a scholar
But [he] never read himself

11) Ja ja warrda mandir maseetey
12) Kadi man apnay which warrya ye naeen
[He] goes enters into the temple & mosque
But [he] never entered into his own heart

13) Aewaien roz shaitan naal larrdaan
14) Kadee nafs apnay naal larrya ye naeen
He fights with the devil every day for nothing
He never wrestled with his own ego

15) Bulleh Shah asmani udeeyan pharrda
16) Jayrra ghar baitha onu pharrya ye naeen
Bulleh Shah he grabs for heavenly flying things
But doesn’t grasp the one who’s sitting at home

17) Ratee jagayn tay shaikh sada wayn
18) Parr raat nu jaagan kutay, tay to utay
Religious scholars stay awake at night
But dogs stay awake at night, higher than you

19) Ratee bhonkon bass na karday
20) Fayr ja larraa which sutay, tay to utay
They don’t cease from barking at night
Then they go sleep in yards, higher than you

21) Yaar da buha mool na chhad-dey
22) Pawain maro so so jutay, tay to utay
They [dogs] don’t leave the beloved’s doorstep
Even if they’re beaten hundreds of times, higher than you

23) Bulleh Shah utth yaar mana lay
24) Naien tay bazi lay gaay kutay, tay to utay
Bulleh Shah get up and make up with the beloved
Otherwise dogs will win the contest, better than you

25) Raanjha chaak na aakho kurryo
26) Nee aynu chaak kehndee sharmawan
O friends, don’t call Ranjha a shepherd
I shy away from calling him a shepherd

27) May jaee aan lakh heeraan iss nu
28) Tay may kiss gintee which aawan
I am like a thousand Heers to him
Who am I, like countless others

29) Takht hazaray da eh malik
30) Tay may Heer sayal sada waan
He’s the ruler of Hazara’s throne
And I am forever the plain Heer

31) Bulleh Shah Rub kook sunay
32) Tay may chaak dee chaak ho jawan
Bulleh Shah may God hear my wail
And I’ll become shepherded by the Shepherd

33) Raanjha jogi aa ban aya
34) Aey ney anokha bhayche wataya
Ranjha became a Jogi and arrived
He exchanged into a unique disguise

35) Ahdo-n Ahmad naam dharaya
36) Nee may jana Jogi dey naal
He changed his name from Ahad (One God) to Ahmad (Prophet Mohammad PBUH)
I’m going together with Jogi

37) Koi kissay day naal koi kissay day naal
38) May jogi day naal naal
Someone’s with someone else, this one’s with that one
I’m together with Jogi

39) Jidoon dee may jogi dee hoyee
40) May which may na reh gayee koi
Since I have become Jogi’s
I have no “I” left in me

41) Ranjha Ranjha kardee
42) Nee may aapay Ranjha hoee
Repeating Ranjha Ranjha
I became Ranjha myself

43) Sadyo nee maynu Peedo Ranjha
44) Heer na akho koi
Call me Ranjha
Nobody call me Heer

45) May naheen woh aap hay
46) Apney aap karay dil joi
It’s not me, it’s he himself
He amuses his own self

47) Jiss day naal may neun lagaya
48) Ohdey wargee hoye sayyon
The one with whom I connected my heart
I became just like him, O friends

49) Jogi meyrey naal naal
50) May jogi day naal naal
51) Nee may jana jogi day naal
Jogi is with me
I am with Jogi
I’m going together with Jogi

52) Kannee mundaran pa kay
53) Mathay tilak laga kay
After putting earrings in my ears
and decorating my forehead with Tilak

54) Nee aye jogi naeen
55) Koi roop hay Raab da
Hey he’s not [a] Jogi
He’s some form of God

56) Bhayce jogee da iss nu phab-da
57) Iss jogi mayra joorra khassya
He’s disguised as Jogi
This Jogi has attracted me

58) Aye jogi mayray munn which wasya
59) Such aakhan aye qasmay Quran ay
This Jogi has established residence in my heart
I swear by the Quran it’s true

60) Jogi mayra deen eman ay
61) Iss jogi maynu keeta rogee
Jogi is my belief and faith
This Jogi has marked me

62) Nee may iss jogi
63) Hun hore na jogee
Hey I belong to him
Now I’m not worth any one else (Now there’s no other Jogi)

64) Tarr gaye way may tarr gayee loko
65) Akh jogi nal larr gaye loko
I’m floating, I’ve drifted across, O people
My eyes inter-meshed with Jogi’s, O people

66) Maynu jogan jogee dee aakho
67) Heer salayte mar gaye loko
Call me Jogi’s female Jogi
Heer is dead, O people

68) Khayrray karday koorriyan gallan
69) Jogi dey mayrrhay may cir tay jhallan
In Khayrray they have deep talks
I have to listen to accusations about

70) Hore kissay nu kuj na janan
71) Janan tay jogi nu janan
I don’t know anything about anyone else
If I know anything, I only know Jogi

72) Iss da paya kissay na paya
73) Iss da hay do jug uttay saya
No one has attained what he has attained
His shadow is on both worlds

74) Iss diyan dhumman do jug dhummiyan
75) Iss diyan juttian arsh nay chummian
His fame is celebrated in both world
His shoes were kissed by Heaven

76) Aye jogi jogi mat wala
77) Hath which Ill’Allah dee mala
This Jogi is full of wonders
In his hand is the rosary of “There is Nothing But One God”

78) Nee naam hay iss da kamli wala
79) Jay jogi ghar away mayray
Hey, his name is [Mohammad] “The One With The Shawl”
If Jogi comes to my home

80) Muk jawun sub jhagray tayray
81) Nee may lavan seenay naal
82) Lakhan shagan mana kay
All your fights will end
I will embrace him
And celebrate a million praises

83) Bulleh Shah ik jogi aya
84) Dar saday aynay dhuan paya
Bulleh Shah a Jogi came
To our door….(… ?… )

85) Aynay lut layee Heer sayal
86) Aya bhayce wata kay
He stole away Heer of Sayal
He came in a disguise

- Aa Mil Yaar (Come my love)

Lyrics:

Meda Ishq Vi Toon Meda Yaar Vi Toon
Meda Deen Vi Toon Eeman Vi Toon

Meda Jism Vi Toon Meda Rooh Vi Toon
Meda Qalb Vi Toon Jind Jaan Vi Toon

Meda Kaba Qibla Masjid Mimbar
Mushaf Te Quran Vi Toon

Mede Farz Fareezay, Hajj, Zakataan
Soum Salaat Azaan Vi Toon

Meri Zohd Ibadat Ta’at Taqwa
Ilm Vi Toon Irfan Vi Toon

Mera Zikr Vi Toon Meda Fikr Vi Toon
Mera Zouq Vi Toon Wajdan Vi Toon

Meda Sanwal Mithra Shaam Saloona
Mun Mohan Janaan Vi Toon

Meda Murshid Haadi Peer Tareeqat
Shaikh Haqaa’iq Daan Vi Toon

Meda Aas Ummed Te Khattaya Wattaya
Takia Maan Taran Vi Toon

Mera Dharam Vi Toon Meda Bharam Vi Toon
Meda Sharam Vi Toon Meda Shaan Vi Toon

Meda Dukh Sukh Ro’wan Khilan Vi Toon
Meda Dard Vi Toon Darmaan Vi Toon

Mda Khushiyan Da Asbaab Vi Toon
Mede Soolaan Da Samaan Vi Toon

Mera Husn Te Bhaag Suhaag Vi Toon
Meda Bakht Te Naam Nishaan Vi Toon

Meda Ishq Vi Toon Meda Yaar Vi Toon
Meda Deen Vi Toon Eeman Vi Toon

Meda Jism Vi Toon Meda Rooh Vi Toon
Meda Qalb Vi Toon Jind Jaan Vi Toon

Meda Kaba Qibla Masjid Mimbar
Mushaf Te Quran Vi Toon

Meda Ishq Vi Toon Meda Yaar Vi Toon
Meda Deen Vi Toon Eeman Vi Toon
Meda Ishq Vi Toon Meda Yaar Vi Toon

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Aaa Ooo (Chants…)
Meda Dekhan Bhalan Jachan Jochan
Samjhan Jaan Sunjaan Vi Toon

Mede Thadray Saah Te Monjh Munjhari
Hanjroon De Tofaan Vi Toon

Mede Tilk Tilo’ay Seendhaan Mangaan
Naaz Nihoray Taan Vi Toon

Medi Mehdni Kajal Misaag Vi Toon
Medi Surkhi Beera Paan Vi Toon

Meda Ishq Vi Toon Meda Yaar Vi Toon

Medi Wehshat Josh Junoon Vi Toon (Aaa)
Meda Garya Aa’h O Faghan Vi Toon (Aaa)

Meda Awwal Aakhir Andar Bahir
Zahir Te Pinhaan Vi Toon Tooon

Meda Ishq Vi Toon Meda Yaar Vi Toon

Aaaa Meda Waal Aakhir Andar Baahir
Zahir Te Pinhaan Vi Toon

Meda Badal Barkha Khimniyan Gajaan (Aaa)
Barish Te Baraan Vi Toon

Meda Mulk Malir Te Maro Khalra
Rohi Cholistaan Vi Toon

Je Yaar Farid Qabool Karay
Srikaar Vi Toon Sultaan Vi Toon

Na Taan Kehtar Kamtar Ahqar Adna
La-Shay La-Imkaan Vi Toon

Meda Ishq Vi Toon Meda Yaar Vi Toon
Meda Ishq Vi Toon Meda Yaar Vi Toon.

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Translation:

You Are My Ardour
You are my ardour, my friend, faith, creed.
You are my body, you are my spirit, heart, soul.
You’re the direction towards which I pray.
You are my Mecca, my mosque, my pulpit.
You are my holy books and my Koran.
You are my religious obligations,
My Hajj, charity, fasting, call to prayer.
You are my asceticism, worship,
My obedience and my piety.
You are my knowledge and you’re my gnosis .
You’re my remembrance, my contemplation
You are my tasting and my ecstasy.
You are my love, my sweet, my darling, my honey
You are my favourite, and my soulmate!
You’re my spiritual preceptor, my guide ,
You are my Shaykh and my Enlightened One
You are my hope, my wish, my gains, losses.
You’re all I see, my pride, my deliv’rance.
You’re my faith, my honour, modesty, glory
You’re my pain, sorrow, my crying, playing
You are my illness and my remedy.
You are what lulls me to a peaceful sleep.
You are my beauty and my fate, fortune, fame.
You are my looking, enquiring, seeking
You are my understanding, my knowing
You are my henna, my collyrium,
My rouge, my tobacco, my betel-leaf!
You are my terror, my passion, madness
You’re my crying and my lamentation.
You are my Alpha and my Omega,
My Inner, Outer, Hidden, Manifest.
If, O’Belovéd, you accept Farid
You are my Sovereign and my Sultan.

- Uth Gaye Gawandon Yaar (There goes my Love!)

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Translation:

by Kartar Singh Duggal

-

Uth gaye gawandon yaar
Rabba hun ki kariye
There goes my Love!
What do I do, my Lord?

Uth chaley hun rahinde nahin
Hoya saath tiyar
Rabba hun ki kariye
He’s already made a move
His staying back is hard
With his wayfarers all packed
What do I do, my Lord?

Dhandh kaleje bal bal uthdi
Bin dheke deedar
Rabba hun ki kariye
My heart is afire
Like half-backed shard
What do I do, my Lord?

Bulle Shah piyare bajhon
Rahe uraar na paar
Rabba hun ki kariye
My love having gone
I am in midstream hauled
Wwhat do I do, my Lord?

- Bas Karjee Hun Bas Karjee (Enough is enough, my friend)

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Translation:

by Kartar Singh Duggal

Bas ker jee hun bas ker jee
Ek baat asaan naal hans ker jee
Enough is enough
Talk to me with smile

Tusi dil wich merey wasdey-o
Aywein sathoon door kion nasdey-o
Naaley ghaat jadoo dil khasdey-o
Bas ker jee hun bas ker jee
You live in my heart
And yet you me beguile
I am charmed with your name on my lip
You try as usual and give me a slip
Enough is enough

Tusi moyiaan noo maar mukadey se
Naat khaddoon wang kuthandey se
Gal kardia da gala gutheey se
Hun teer lagaya kas ker jee
Bas ker jee hun bas ker jee
You killed the ones who was already dead
Tossed like a ball with your baton on head
You choked my words in my throat
Your arrow hit the quarry and smote
Enough is enough

Tusi chupdey-o asan pakrrey-o
Asaan naal zulf dey jukrrey-o
Tusi ajey chupan toon takrrey-o
Hun jaan na milda nas ker jee
Bas ker jee hun bas ker jee
Trying to hide, I’ve caught you
Tied you with the lock of my hair
You are yet trying to flee
This time I’ll allow no plea
Enough is enough

Bulleh Shah mai teri bardi-aan
Tera mukh wekhaan noo mardi-aan
Nit so so mintan kardi -aan
hun beth hijr wich dhas ker jee
Bas ker jee hun bas ker jee
Says Bulleh, I am your slave, my Master
I long to have a glimpse of you
I plead with you time and again
Make ky heart your shell of an oyster
Enough is enough

- Tere Ishq Nachaya (Your love has made me dance)

- Ilmoun Bas Kari O-Yaar (Aik Alif) (Enough of learning, my friend!)

- Ishq De Naween Naween Bahar (Love is ever new and fresh)

- Ghoonghat Ohle Na Luk Sajna (Hide not behind the veil, my love)

- Gharyali Diyo Nikal Ni (Sack the gongman)

- Meri Bukkal De Vich Chor Ni (There is a thief in the folds of my arms.)

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Translation:

by Kartar Singh Duggal

-

There is a thief in the folds of my arms.
Whom shall I tell?

There is a thief in the folds of my arms
He has, of late, escaped on the sky
No wonder there is a stir in the sky
And the world there is a hue and cry.
Whom shall I tell?

The Muslims are afraid of fire
And the Hindus dread the grave
Both of them have their fears
And keep on sharpening their staves.
Whom shall I tell?

Ramdas here and Fateh Muhammad there
This has kept them emitting spleen
Suddenly their quarrel came to an end
When someone else emerged on the scene.
Whom shall I tell?

There was furore in the flushed sky
It reached Lahore, the capital town
It was Shah Inayat who crafted the kite
It’s he who moves it up and down.
Whom shall I tell?

He who believes, he alone has known
Everyone else id floundering
All the wrangling came to an end
When Bulleh came to town.
Whom shall I tell?

- Ek Nukte Wich Gal Mukdi Ae (At this one point, all talk ends.)

-

Translation:

by Kartar Singh Duggal

-

It’s all in One contained.
Understand the One and forge the rest.
Shake off your ways of an apostate pest
Leading to the grave to hell and to torture
Rid your mind of dreams of disaster
This is how is the argument maintained
It’s all in One contained.

What use is it bowing one’s head?
To what avail has prostrating led?
Reading Kalma you make them laugh
Absorbing not a word while the Quran you quaff
The truth must be here and there sustained
It’s all in One contained.

Some retire to the jungles in vain
Others restrict their meals to a grain
Misled they waste away unfed
And come back home half-alive, half-dead
Emaciated in the ascetic postures feigned
It’s all in One contained

Seek your master, say your prayers and
surrender to God.

It will lead you to mystic abandon
And help you to get attuned to the Lord
It’s the truth that Bulleh has gained
It’s all in One contained

- Ek Nukta Yaar Parhaya Ae (I have learnt a secret)

-

Born: 1253 | Patiali, Etah, Uttar Pradesh, India

Died: 1325 (aged 72)

Ab’ul Hasan Yamin al-Din Khusrow (1253-1325 CE), better known as Amir Khusrow (or Khusrau) Dehlawi , was an Indian musician, scholar and poet of Persian descent. He was an iconic figure in the cultural history of the Indian subcontinent. A Sufi mystic and a spiritual disciple of Nizamuddin Auliya of Delhi, Am?r Khusrow was not only a notable poet but also a prolific and seminal musician. He wrote poetry primarily in Persian, but also in Hindavi.

He is regarded as the “father of qawwali” (the devotional music of the Indian Sufis). He is also credited with enriching Hindustani classical music by introducing Persian and Arabic elements in it, and was the originator of the khayal and tarana styles of music. The invention of the tabla is also traditionally attributed to Am?r Khusrow. He has written Ghazal, Masnavi, Qata, Rubai, Do-Beti and Tarkibhand.

A musician and a scholar, Am?r Khusrow was as prolific in tender lyrics as in highly involved prose and could easily emulate all styles of Persian poetry which had developed in medieval Persia, from Kh?q?n?’s forceful qasidas to Nez?m?’s khamsa. His contribution to the development of the ghazal, hitherto little used in India, is particularly significant.

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Early life and background

Am?r Khusrow was born in Patiali near Etah in northern India. His father, Am?r Sayf ud-D?n Mahm?d, was a Turkic officer and a member of the Lachin tribe of Transoxania, themselves belonging to the Kara-Khitais. His mother who belonged to the Rajput tribes of Uttar Pradesh, was the daughter of Rawat Arz, the famous war minister of Balban, a king of the Mamluk dynasty (1246-87).

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Khusro the Royal poet

Khusro was a prolific classical poet associated with the royal courts of more than seven rulers of the Delhi Sultanate. He is popular in much of North India and Pakistan, because of many playful riddles, songs and legends attributed to him. Through his enormous literary output and the legendary folk personality, Khusro represents one of the first (recorded) Indian personages with a true multi-cultural or pluralistic identity.

He wrote in both Persian and Hindustani. He also spoke Arabic and Sanskrit. His poetry is still sung today at Sufi shrines throughout Pakistan and India.

Amir Khusro was the author of a Khamsa which emulated that of the earlier poet of Persian epics Nezami Ganjavi. His work was considered to be one of the great classics of Persian poetry during the Timurid period in Transoxiana.

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The origins of the Sitar and the Tabla

Amir Khusro is credited with fashioning the tabla as a split version of the traditional Indian drum, the pakhawaj.

Popular lore also credits him with inventing the sitar, the Indian grand lute, but it is possible that the Amir Khusro associated with the sitar lived in the 18th century (he is said to be a descendant of the son-in-law of Tansen, the celebrated classical singer in the court of the Mughal Emperor Akbar).

Khusro’s Poetry

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- Mun Kunto Maula (Whoever accepts me as a master)

-

Man kunto Maula
Fa Ali-un Maula
Dara dil-e dara dil-e dar-e daani
Hum tum tanana nana
Nana nana ray
Yalali yalali yala
Yala yala ray…

Translation:

“Whoever accepts me as a master, Ali is his master too.”

(The above is a hadith – a saying of the Prophet Mohammad (PBUH). Rest of the lines are tarana bols that are generally meaningless and are used for rhythmic chanting by Sufis.)

- Zehaal-E-Miskeen (Notice the poor (heart) )

-

This poem is written by Amir Khusro in Persian and Brij Bhasha. Brij Bhasha is a Dehaati Zabaan (country tongue) and a dialect of Hindi. In the first verse, the first line is in Persian, the second in Brij Bhasha, the third in Persian again, and the fourth in Brij Bhasha.

-

-

Zehaal-e-miskeen makun taghaful,
Duraye naina banaye batiyan.

Do not overlook my misery,
by blandishing your eyes and weaving tales,

Ke taab-e-hijran nadaram ay jaan,
Na leho kahe lagaye chatiyan.

My patience has over-brimmed, O sweetheart!
why do you not take me to your bosom.

Shaban-e-hijran daraz chun zulf,
Wa roz-e-waslat cho umer kotah.

Long like curls in the night of separation
short like life on the day of our union.

Sakhi piya ko jo main na dekhun,
To kaise kaTun andheri ratiyan.

My dear, how will I pass the dark dungeon night
without your face before.

Yakayak az dil do chashm-e-jadu,
Basad farebam baburd taskin.

Suddenly, using a thousand tricks
the enchanting eyes robbed me of my tranquil mind.

Kisay pari hai jo ja sunave,
Piyare pi ko hamari batiyan,

Who would care to go and report
this matter to my darling.

Cho shama sozan cho zaraa hairan,
Hamesha giryan be ishq an meh.

Tossed and bewildered, like a flickering candle,
I roam about in the fire of love.

Na nind naina na ang chaina,
Na aap aaven na bhejen patiyan,

Sleepless eyes, restless body,
neither comes she, nor any message.

Bahaq-e-roz-e-visaal-e-dilbar,
Ke daad mara gharib Khusro.

In honour of the day I meet my beloved
who has lured me so long, O Khusro!

Sapet man ke varaye rakhun,
Jo jaye pauN piya ke khatiyan.

I shall keep my heart suppressed
if ever I get a chance to get to her trick.

It is the most peculiar journey of my life. The carriage is warm and my fellow passengers unexpectedly welcoming. We are progressing ­rapidly and without delay. Rain, snow, rail unions, these things make no difference to the forward rush.

Yet I have no idea how I came to be on board nor, stranger still, quite where the train is heading, apart from this: the destination, wherever it might be, is the most important place I can imagine.

I know this all seems gloriously far-fetched, but really it is how I feel about my conversion, announced last week, to Islam.

Although the means and ­mechanisms that brought me to this point remain mysterious, the decision will determine every aspect of my life to come as firmly as the twin rails beneath that exhilarating express.

Asked for a simple explanation of how I, an English hack journalist, a ­single working mother, signed up to the Western media’s least-favourite religion, I suppose I would point to an intensely spiritual experience in an Iranian mosque just over a month ago.

But it makes more sense to go back to January 2005, when I arrived alone in the West Bank to cover the elections there for The Mail on Sunday. It is safe to say that before that visit I had never spent any time with Arabs, or Muslims.

The whole experience was a shock, but not for the reasons I might have expected. So much of what we know about this part of the world and the people who follow Mohammed the Prophet is based on ­disturbing – some would say biased – news bulletins.

So, as I flew towards the Middle East, my mind was full of the usual 10pm buzz­words: radical extremists, fanatics, forced marriages, suicide bombers and jihad. Not much of a travel brochure.

My very first experience, though, could hardly have been more positive. I had arrived on the West Bank without a coat, as the Israeli airport authorities had kept my suitcase.

Walking around the centre of Ramallah, I was shivering, whereupon an old lady grabbed my hand.

Talking rapidly in Arabic, she took me into a house on a side street. Was I being kidnapped by a rather elderly terrorist? For several confusing minutes I watched her going through her daughter’s wardrobe until she pulled out a coat, a hat and a scarf.

I was then taken back to the street where I had been walking, given a kiss and sent warmly on my way. There had been not a single comprehensible word exchanged between us.

It was an act of generosity I have never forgotten, and one which, in various guises, I have seen repeated a hundred times. Yet this warmth of spirit is so rarely represented in what we read and see in the news.

Over the course of the next three years I made numerous journeys to the occupied lands which were once historic Palestine (pray tell, when was there ever a “historic Palestine” – ed.) At first I went on ­assignments; as time went by, I started travelling in solidarity with charities and pro-Palestinian groups.

I felt challenged by the hardships ­suffered by Palestinians of all creeds. It is important to remember there have been Christians in the Holy Land for 2,000 years and that they too are suffering under Israel’s illegal occupation (yet no word from Booth on Christian suffering at the hands of Muslims -ed.)

Gradually I found expressions such as ‘Mashallah!’ (a phrase of gratitude meaning ‘God has willed it’) and ‘Al Hamd­illilah!’ (akin to ‘Halle­lujah’) creeping into my everyday speech. These are exclamations of delight derived from the 100 names of God, or Allah. Far from being nervous of Muslim groups, I started looking forward to meeting them. It was an opportunity to be with people of intelligence, wit and, above all else, kindness and generosity.

I’m going to take a break here to pray for ten minutes as it’s 1.30pm. (There are five prayers each day, the times varying throughout the year depending on the rising and setting of the sun.) (this conversion is not for show is it? – ed.)

I was in no doubt that I had embarked on a change of political understanding, one in which Palestinians became families rather than terror suspects, and Muslim cities communities rather than ‘collateral damage’.

But a religious journey? This would never have occurred to me. Although I have always liked to pray and, since childhood, have enjoyed the stories of Jesus and the more ancient prophets that I had picked up at school and at the Brownies, I was brought up in a very secular household.

It was probably an appreciation of Muslim culture, in partic­ular that of Muslim women, that first drew me towards a broader appreciation of Islam.

How strange Muslim women seem to English eyes, all covered up from head to toe, sometimes walking behind their husbands (although this is far from universally the case), with their children around their long skirts.

By contrast, professional women in Europe are happy to make the most of their appearance. I, for example, have always been proud of my lovely blonde hair and, yes, my cleavage (I think I am going to be sick -ed.)

It was common working practice to have this on display at all times because so much of what we sell these days has to do with our appearance.

Yet whenever I have been invited to broadcast on television, I have sat watching in wonder as the female presenters spend up to an hour on their hair and make- up, before giving the serious ­topics under discussion less than 15 minutes’ attention. Is this liber­ation? I began to wonder just how much true respect girls and women get in our ‘free’ society.

In 2007 I went to Lebanon. I spent four days with female ­university students, all of whom wore the full hijab: belted shirts over dark trousers or jeans, with no hair on show. They were charming, independent and outspoken company. They were not at all the timid, soon-to-be-forced-into-marriage girls I would have imagined from what we often read in the West.

At one point they accompanied me to interview a sheikh who was also a commander with the Hezbollah militia. I was pleasantly surprised by his attitude to the girls. As Sheikh Nabil, in turban and brown flowing robes, talked intriguingly of a prisoner swap, they started butting in. They felt free to talk over him, to put a hand up for him to pause while they translated. (fawning over a terrorist? Check! – ed.)

In fact, the bossiness of Muslim women is something of a joke that rings true in so many homes in the community. You want to see men under the thumb? Look at many Muslim husbands more than other kinds. (Notice how she talks of men under the thumb, but ignores women under the fist – ed.)

Indeed, just yesterday, the Grand Mufti of Bosnia rang me and only half-jokingly introduced himself as ‘my wife’s husband’.

Something else was changing, too. The more time I spent in the Middle East, the more I asked to be taken into mosques. Just for touristy reasons, I told myself. In fact I found them fascinating.

Free of statues and with rugs instead of pews, I saw them rather like a big sitting room where ­children play, women feed their families pitta bread and milk and grandmothers sit and read the Koran in wheelchairs. They take their lives into their place of worship and bring their worship into their homes.

Then came the night in the Iran­ian city of Qom, beneath the golden dome of the shrine of Fatima Mesumah (the revered ‘Learned Lady’). Like the other women pilgrims, I said Allah’s name several times while holding on to the bars of Fatima’s tomb.

When I sat down, a pulse of sheer spiritual joy shot through me. Not the joy that lifts you off the ground, but the joy that gives you complete peace and contentment. I sat for a long time. Young women gathered around me talking of the ‘amazing thing happening to you’.

I knew then I was no longer a tourist in Islam but a traveller inside the Ummah, the community of Islam that links all believers.

At first I wanted the feeling to go, and for several reasons. Was I ready to convert? What on earth would friends and family think? Was I ready to moderate my behaviour in many ways?

And here’s the really strange thing. I needn’t have worried about any of these things, because somehow becoming a Muslim is really easy – although the prac­ticalities are a very different ­matter, of course (yes, ask those who have been forced to convert or die -ed.)

For a start, Islam demands a great deal of study, yet I am mother to two children and work full-time. You are expected to read the Koran from beginning to end, plus the thoughts and findings of imams and all manner of spiritually enlightened people. Most people would spend months, if not years of study before making their declaration.

People ask me how much of the Koran I’ve read, and my answer is that I’ve only covered 100 pages or so to date (wow, had only covered 60 pages last week. Progress! – ed.), and in translation. But before anyone sneers, the verses of the Koran should be read ten lines at a time, and they should be recited, considered and, if possible, committed to memory. It’s not like OK! magazine.

This is a serious text that I am going to know for life. It would help to learn Arabic and I would like to, but that will also take time.

I have a relationship with a ­couple of mosques in North London, and I am hoping to make a routine of going at least once a week. I would never say, by the way, whether I will take a Sunni or a Shia path. For me, there is one Islam and one Allah.

Adopting modest dress, however, is rather less troublesome than you might think. Wearing a headscarf means I’m ready to go out more quickly than before. I was blushing the first time I wore it loosely over my hair just a few weeks ago.

Luckily it was cold outside, so few people paid attention. Going out in the sunshine was more of a challenge, but this is a tolerant country and no one has looked askance so far.

A veil, by the way, is not for me, let alone something more substantial like a burka. I’m making no criticism of women who choose that level of modesty. But Islam has no expectation that I will adopt a more severe form of dress.

Predictably, some areas of the Press have had a field day with my conversion, unleashing a torrent of abuse that is not really aimed at me but a false idea of Islam.

But I have ignored the more negative comments. Some people don’t understand spirituality and any discussion of it makes them frightened. It raises awkward questions about the meaning of their own lives and they lash out.

One of my concerns is professional. It is easy to get pigeonholed, particularly if I continue to wear a headscarf. In fact, based on the experience of other female converts, I’m wondering if I will be treated as though I have lost my mind.

I’ve been political all my life, and that will continue. I’ve been involved in pro-Palestinian activism for a number of years, and don’t expect to stop. Yet Britain is a more tolerant country than, say, France or Germany.

I’m well aware that there are plenty of Muslim women who have great success on television and in the Press, and wear modest but decidedly Western dress.

This is hardly a choice for me, though. I am a newcomer, still getting to grips with the basic tenets. My relationship with Islam is different. I am in no position to say that some bits of my new-found faith suit me and that some bits I’ll ignore.

There is a more profound uncertainty about the future, too. I feel changes going on in me every day – that I’m becoming a different person. I wonder where that will end up. Who will I be?

I am fortunate in that my most important relationships remain strong. The reaction from my non-Muslim friends has been more curious than hostile. ‘Will it change you?’ they ask. ‘Can we still be your friend? Can we go out drinking?’

The answer to the first two of those questions is yes. The last is a big happy no.

As for my mother, I think she is happy if I’m happy. And if, coming from a background of my father’s alcoholism, I’m going to avoid the stuff, then what could be better?

Growing up in an alcoholic household with a dad who was violent, has left a great gap in my life. It is a wound that will never heal and his remarks about me are very hurtful.

We haven’t seen each other for years, so how can he know anything about me or have any valid views about my conversion? I just feel sorry for him. The rest of my family is very supportive.

My mum and I had a difficult relationship when I was growing up, but we have built bridges and she’s a great support to me and the girls.

When I told her I had converted, she did say: ‘Not to those nutters. I thought you said Buddhism!’ But she understand now and accepts it.

And, as it happens, giving up alcohol was a breeze. In fact I can’t imagine tasting alcohol ever again. I simply don’t want to.

This is not the time for me to be thinking about relationships with men, either. I’m recovering from the breakdown of my marriage and am now going through a divorce.

So I’m not looking and am under no pressure to look.

If, when the time came, I did consider remarrying, then, in accordance with my adopted faith, the husband would need to be Muslim.

I’m asked: ‘Will my daughters be Muslim?’ I don’t know, that is up to them. You can’t change someone’s heart. But they’re certainly not hostile and their reaction to my surprising conversion was perhaps the most telling of all.

I sat in the kitchen and called them in. ‘Girls, I have some news for you,’ I began. ‘I am now a Muslim.’ They went into a ­huddle, with the eldest, Alex, saying: ‘We have some questions, we’ll be right back.’

They made a list and returned. Alex cleared her throat. ‘Will you drink alcohol any more?’

Answer: No. The response – a rather worrying ‘Yay!’

‘Will you smoke cigarettes any more?’ Smoking isn’t haram (for­bidden) but it is harmful, so I answered: ‘No.’

Some Highlights of her work for Palestinian Muslims Brother’s.

In 2006 she was a contestant on the ITV reality show I’m a Celebrity… Get Me Out of Here!, donating the money she raised to charity Interpal (Palestinian Relief and Development Fund).

In August 2008 she travelled to Gaza by ship from Cyprus, along with 46 other activists,[8] to highlight the blockade of the Gaza Strip and deliver hearing aids and balloons to a deaf school in Gaza. Booth elected to remain behind in Gaza, and was subsequently refused entry into both Israel and Egypt. She said that she believed that, by refusing her the right to leave Gaza and return to her home country, Israel was in breach of Article 13 of the Universal Declaration of Human Rights, specifically regarding freedom of movement.[9] Booth stated that she believes the “situation in Gaza is a humanitarian crisis on the scale of Darfur” and called Gaza “the largest concentration camp in the world today”, although the Jerusalem Post suggested that several photographs of Booth in a well-stocked Gaza grocery “bel[ied] the grim picture she painted of the Strip”.[10] During her visit, Booth received a Palestinian VIP passport from Hamas Prime Minister Ismail Haniya.[11] Booth left Gaza through the Rafah Border Crossing into Egypt on 20 September 2008.

Parnell confirmed in a statement on Thursday that he converted to Islamic faith in January this year and is considering to change his name to Waleed, which means ‘Newborn Son’.

“While I have not yet decided on an Islamic name I have considered the name Waleed which means Newborn Son, but for now my name remains Wayne Dillon Parnell. I will continue to respect the team’s endorsement of alcoholic beverages. I am playing cricket in Sussex and this is my immediate focus,” said Port Elizabeth-born Parnell.

“As I am approaching my first period of fasting, I ask that this special time is treated with respect. I am a young man, a professional cricketer by trade, and while I can appreciate and am grateful for the public interest in my personal life, my faith choice is a matter which I would like to keep private,” said the promising Warriors left-arm seam bowler.

Proteas team manager Mohamed Moosajee, himself a Muslim, said Parnell’s Muslim teammates Hashim Amla and Imran Tahir had not influenced his decision to convert from Christianity.

“Wayne already decided a few months ago to follow Islam,” Moosajee said of the cricketer, who excelled during the ICC World Cup on the subcontinent.

“The decision to convert was his own decision, but I know nothing of the name change,” added Moosajee.

Fellow players, preferring to remain anonymous, said they believed Parnell was very serious about his choice of religion and that he had not touched a drop of alcohol, forbidden to Muslims, since the recent Indian Premier League series.

Supporting Moosajee’s denial of influence by Amla, the players said he had never attempted to convert them to his religion, although they had all been very impressed by the discipline and strict adherence that Amla showed to his religion, by refusing to participate in celebrations with them that involved liquor, staying steadfast in his daily prayers even while on tour, and refusing to wear the kit sponsored by South African beer brand Castle Lager.

In his first two years after making his debut for the Proteas in 2009, Parnell developed a hard-living reputation.

In October 2009, he was kicked out of the provincial side Warriors following an incident in a night club in the city of Port Elizabeth in the early hours of the morning.

He came to limelight when he captained South African Under-19 team in the U-19 World Cup in 2008. He was the youngest player to get a central contract in 2009 at the age of 20 years.

He is the second Christian to have reverted to Islam after Pakistan’s Yousuf Yohana (now Mohammad Yousuf) in 2006.

As regards other sports many notable sportsmen have embraced Islam including:

- Renowned American basketball player Kareem Abdul-Jabbar (formerly Lew Alcindor)

- Abdul Karim al-Jabbar (famous US footballer)

- Brazilian football players Marcio Souza De Silva and Muhammad Danilo Fernando

- French football players Eric Abidal, Franck Ribery (now Tarek) and Nicolas Anelka

- Dutch footballer Robin van Persie

- Sonny Bill Williams (New Zealand rugby union player and a heavyweight boxer)

- Most importantly American boxers Mike Tyson and Muhammad Ali Clay.

About This Translation
This English version of the Holy Quran is the translation of Kanz-ul-Eeman the Urdu version of Imam Ahl-e-Sunnat
Maulana Shah Ahmed Raza Khan of Brielly.

This is an accepted fact that the revealed Arabic words of the Holy Quran cannot be actually transformed in any
other language of the world. Literal translation of Arabic Quran conveying the same meaning is not aonly difficult
but is impossible.

Therefore the translation of Arabic Quran in any other language is usually an explanatory translation. Imam Ahl-e-
Sunnat Shah Ahmed Raza Khan’s Urdu translation knowd as Kanz-ul-Eeman is an explanatory translation.

This explanatory translation of Urdu was completed in the beginning of 20th Century i.e. 1910.
It is the most famous and accepted urdu translation of muslims belonging to the school of jurisprudence and the
institution of the people of tradition and of the congregation in Indo-Pak sub-continent.
Imam Ahmed Raza Khan, a great jurist and a learned scholar of Islam was born in 1858 at Brielly (India) an died in
1921. He is considered to be the most learned and authentic authority on Quran, Sunnah and jurisprudence by
majority muslims of this sub-continent. He was a great writer and wrote about one thousand (1,000) small and big
books relating to various aspects of Islam.

He devoted his entire life to the propagation of real faith and traditions of the Holy Prophet (Salallaho Alaihi W’alihi
Wasallam). His main theme of the life was extreme and devoted love of ALLAH and his last Messenger Muhammad
(Salallaho Alaihi W’alihi Wasallam). He could bear any thing except utterances against Islam, ALLAH and His
Messengers. He was a traditionist and a true follower of the jurisprudence of Imam-e-Azam Abu Hanifi (Radi ALLAH
Unho). He was a great mystic too and was a staunch lover of Sheikh Abdul Qadir Jilani (Radi ALLAH Unho) of
Baghdad.

Imam Ahmed Raza Khan’s religious works have no parallel in his time. His ability, far-sightedness and depth of
thought have been recognized by the Ulmas and Muftis of all the four scholars of jurisprudence not only of this subcontinent but of Harmain Sharifain and other Muslim world. He was awarded certificates of recognition by these
men of Islamic learning when he visited Harmain Sharifain for performing Hajj (Pilgrimage) in the begining of 20th
Centrue.

Though he has written numerously, but his two most famous works the translation of Holy Quran in Urdu and
Fatawa-e-Razavia in twelve huge volumes have proved his superiority, deep thinking, ability and extreme love of
ALLAH Almighty and the Prophet Mohammad (Salallaho Alaihi W’alihi Wasallam) over entire group of Ulmas of his
Al-Quran English Translation (Kanz-ul-Eeman)time.

Imam Ahl-e-Sunnat Shah Ahmed Raza Khan filled a new spirit and enthusiasm for Islam in the hearts of
muslims. He revived love and affection of the last prophet and his teachings. Seeing his works for the revival of
Islam, he deserves to be called a revivalist of 20th Century.

discussing life. One man, a CEO, decided to explain the problem with education.

He argued, ‘What’s a kid going to learn from someone who decided his best option in life was to become a teacher?’

He reminded the other dinner guests what they say about teachers: ‘Those who can, do. Those who can’t, teach.’

To emphasize his point he said to another guest; ‘You’re a teacher, Bonnie. Be honest. What do you make?’

Bonnie, who had a reputation for honesty and frankness replied, ‘You want to know what I make?

(She paused for a second, then began…)

‘Well, I make kids work harder than they ever thought they could.

I make a C+ feel like the Congressional Medal of Honor.

I make kids sit through 40 minutes of class time when their parents can’t make them sit for 5 without an I Pod, Game Cube or movie rental.

You want to know what I make?’ (She paused again and looked at each and every person at the table.)

”I make kids wonder.

I make them question.

I make them apologize and mean it.

I make them have respect and take responsibility for their actions.

I teach them to write and then I make them write. Keyboarding isn’t everything.

I make them read, read, read.

I make them show all their work in math. They use their God-given brain, not the man-made calculator.

I make my students from other countries learn everything they need to know in English while preserving their unique cultural identity.

I make my classroom a place where all my students feel safe.

I make them understand that if they use the gifts they were given, work hard, and follow their hearts, they can succeed in life.’

(Bonnie paused one last time, then continued.)

‘Then, when people try to judge me by what I make, with me knowing money isn’t everything,
I can hold my head up high and pay no attention because they are ignorant…

You want to know what I make?

I MAKE A DIFFERENCE.

What do you make, Mr. CEO?’

His jaw dropped, he went silent.