Men have got lost, as has society in general, since the time of Darwin, the wrong use of his

ideas has turned most modern Western men into atheist feminists, especially in the middle classes. By Mrs Thatcher and her successors taking most of men's jo s away, that also has attacked men's role, and then the feminist laws in the Blair era, like the sudden idea that there is such a thing as marital rape, which concept didn't e!ist efore that in "nglish law #$'m not saying no hus ands forced se! on wives, just that it was not considered an issue for the law%, and the paranoid o sessions inflicted y feminists on society that has encouraged the elief that all men are all women eaters and child molesters until proven otherwise, has put the final nail in the coffin for most of the lower class males. They are easily removed from the family, which has thus rapidly ecome a one&parent family culture, in which the man has no authority over children as the feminist women desire. That's a large part of the reason that the welfare spending is out of control, ecause of the deli erate encouragement of one&parent families, that did not re'uire a man to fund them, even though the (hild )upport *gency has still tried its est to get ejected men to pay up for children they are not allowed to see or raise and has succeeded in many cases. There needs to e a new definition of what a real man is & and in my view it's something like (aine out of the +ung ,u T- series. Men's pro lem in life is this. $n the days of religion, man connected himself to .od using the Bi le, +oran or whatever, as a guide to how he should ehave, and to tell him what his purpose in life was. $f he doesn't have such a goal, which is a out his own destiny, independent of any woman, then his destiny will only e what women demand of him, he will live only to serve the purpose of women, as is most men's situation now. * lot of men are angry now, ecause even though they do their est to serve the purpose of a woman and her usual plan to raise a family, they do not even get the respect and reward for doing that which seems right and fair to them. The writer of this article is clearly so dominated y women and feminist propaganda, $ very much dou t he has the slightest idea what $ am talking a out.

Men need to learn that the religions like (hristianity and $slam which have now een so discredited, were actually the only thing that ever guaranteed them their rights. When men don't have official authority in society, women do whatever they like, which amounts to a using men and neglecting their children. Because frankly, if the atheist view #which is also feminist you see, Mr Dawkins is a well known feminist% is correct, then what's the point of anything anyway/ That's what the atheist&feminists want us to elieve & there's no .od, and as Mr Dawkins puts it, 0the universe doesn't owe us an e!planation0, so all there is, is to indulge as many material pleasures as you can, and get as much 0good se!0 as you can, efore you grow old and die, and the only real purpose of life is to 0pass on your genes0 #how thrilling, $'m so e!cited a out doing that%, and serve women, which means work endlessly hard to provide the most lu!urious nest for them and their children, and generally speaking serve their every whim, and ow down to and worship them, and feel grateful you are even permitted to share even a few seconds of their glorious e!istence. i.e. in short, when men have no .od, women ecome their .od & that is largely the e!planation for the state our society is in & most male journalists and men in power are worshipping women, lind even to the fact they are going to die at any moment, after their meaningless life of servitude to their women's materialistic and vanity ased plans, you know, e.g. David Beckham, who seems to have little purpose in life other than adopting the latest fashion, or posing in his (alvin +leins for the entertainment and approval of women, and wearing tattoos like a slave wearing rand marks.

$nstead of trying to uild young oys to e M"1 & courageous, honouring, faithful, responsi le, instead of uilding character, we have this ru ish a out diluting men through gender e'uality. 1o man should agree with domestic violence, every man wants women's rights & these are a given, ecause eing a man is a out eing sure of your identity, and it's natural for good men. The protective nature of a good charactered man means these things are a given. Men are wild at heart, we long for adventure, to rescue the princess & to deny that in a man's heart, to tell him like feminism does that a woman needs no man, that we are the same in nature, is wrong & it makes our

purpose confused. We have different strengths men and women. Believe it or not, author, men's natural instincts are not wrong & this current culture goes against the natural order in a num er of ways, this is one of them.

Nobility is a matter of good intellect and good conduct, not of lineage and descent.
Imam Ali (a)

Love is the law of God MIRDAD Love is the law of God. You live that you may learn to love. You love that you may learn to live. No other lesson is required of Man. And what is it to love but for the lover to absorb forever the beloved so that the twain be one? And whom or what is one to love? Is one to !hoose a !ertain leaf u"on the #ree of Life and "our u"on it all one$s heart? %hat of the bran!h that bears the leaf? %hat of the stem that holds the bran!h? %hat of the bar& that shields the stem? %hat of the roots that feed the bar& the stem the bran!hes and the leaves? %hat of the soil embosomin' the roots? %hat of the (un and sea and air that fertili)e the soil? If one small leaf u"on a tree be worthy of your love how mu!h more so the entire tree in its entirity? #he love that sin'les out a fra!tion of the whole foredooms itself to 'rief. You say *ut there be leaves and leaves u"on a sin'le tree. (ome are healthy some are si!&+ some are beautiful some u'ly+ some are 'iants some are dwarfs. ,ow !an we hel" but "i!& and !hoose. I say to you -ut of the "aleness of the si!& "ro!eeds the freshness of the healthy. I further say to you that u'liness is *eauty$s "alette "aint and brush+ and that the dwarf would not have been a dwarf had he not 'iven of his stature to the 'iant. You are the tree of Life. *eware of fra!tionin' yourselves. (et not a fruit a'ainst a fruit a leaf a'ainst a leaf a bou'h a'ainst a bou'h+ nor set the stem a'ainst the roots+ nor set the tree a'ainst the mother. soil. #hat is "re!isely what you do when you love one "art more than the rest or to the e/!lusion of the rest. You are the #ree of Life. Your roots are everywhere. Your bou'hs and leaves are everywhere. Your fruits are in every mouth. %hatever be the fruits u"on that tree+ whatever be its bou'hs and leaves+ whatever be the roots+ they are your fruits+ they are your leaves and bou'hs+ they are your roots. If you would have the tree bear sweet and fra'rant fruit if you would have it ever stron' and 'reen see to the sa" wherewith you feed the roots. Love is the (a" of Life. %hile ,atred is the "us of Death. *ut Love li&e blood must !ir!ulate unhindered in the veins. Re"ress the blood and it be!omes a mena!e and a "la'ue. And what is ,ate but Love re"ressed or Love withheld therefore be!omin' su!h a deadly "oison both to the feeder and the fed+ both to the hater and to that he hates. A yellow leaf u"on your tree of life is but a Love.weaned leaf *lame not the yellow leaf. A withered bou'h is but a Love.starved bou'h. *lame not the withered bou'h. A "utrid fruit is but a ,atred.su!&led fruit. *lame not the "utrid fruit. *ut rather blame your blind and stin'y heart that would dole out the sa" of life to few and would deny it to many thereby denyin' it to itself. No love is "ossible e/!e"t by the love of self. No self is real save the All.embra!in' (elf. #herefore is God all Love be!ause he loves himself. (o lon' as you are "ained by Love you have not found your real self nor have you found the 'olden &ey of Love. *e!ause you love an e"hemeral self your love is e"hemeral. #he love of a man for woman is not love. It is thereof a very distant to&en. #he love of a "arent for the

!hild is but the threshold to Love$s holy tem"le. #ill every man be every woman$s lover and the reverse0 till every !hild be every "arent$s !hild and the reverse let men and women bra' of flesh and bone !lin'in' to flesh and bone but never s"ea& the sa!red name of Love.1or that is blas"hemy. You have no friends so lon' as you !an !ount a sin'le man a foe. #he heart that harbours enmity how !an it be a safe abode for friendshi"? You do not &now the 2oy of Love so lon' as there is hatred in your hearts. %ere you to feed all thin's the sa" of Life e/!e"t a !ertain tiny worm that !ertain tin worm alone would embitter your life. 1or in lovin' anythin' or anyone you love in truth but yourselves. Li&ewise in hatin' anythin' or anyone you hate in truth but yourselves. 1or that whi!h you hate is bound u" inse"arably with that whi!h you love li&e the fa!e and the reverse side of the same !oin. If you would be honest with yourselves then must you love what you hate and what hates you before you love what you love and what loves you. Love is not a virtue. Love is a ne!!essity+ more so than bread and water+ more so than li'ht and air. Let no one "ride himself on lovin'. *ut rather breathe in Love and breathe it out 3ust as un!ons!iously and freely as you breathe in the air and breathe it out. 1or Love needs no one to e/alt it. Love will e/alt the heart that it finds worthy of itself. (ee& no rewards for Love. Love is reward suffi!ient unto L-ve as ,ate is "unishment suffi!ient unto ,ate. Nor &ee" any a!!ounts with Love. 1or Love a!!ounts to no one but itself. Love neither lends nor borrows+ Love neither buys nor sells+ but when it 'ives it 'ives its all+ and when it ta&es it ta&es its all. Its very ta&in' is a 'ivin'. Its very 'ivin' is a ta&in'. #herefore is it the same to.day to.morrow and forevermore.
THE PLACEBO EFFECT The placebo effect is a wonderful thing because it's about the power of expectation and reality. What the placebo effect shows in pain is that when you expect a medication to relieve you of pain, your body secretes an opiate, a substance that's pain reducing and because of that, the pain reduces. Expectation changes your physiology in making it into a self-confirming prophecy. f you think about it, a lot of the world is like that. We have an expectation of how something would work. !ur physiology changes, our expectation changes."ou think a vacation will be wonderful, your expectation changes and you interpret more things as being wonderful. "ou think a particular meeting will be terrible, you interpret everything in terms of terrible and in the end, it'll be more terrible than it had to be. #ll of those things happen and because of that, there is a $uestion of how you create expectation and how it becomes reality later. The application for this is everywhere. t's in pain but it's every experience that people have. The moment you understand that the expectation drives the experience, you understand how you should think about planning expectations and setting them.

#i %auk gar hai hosh to duniya se door bhaag s maktabe me kaam nahi hoshiyaar ka
172.16.13.29 Port 3128 172.16.13.29 Port 8080 172.16.12.12 Port 3128

Parwaz Kaha Darkht Ne Ek Roz Murgh-e-Sehra se Sitam Pe, Ghamkada-e-Rang-o-Bu Ki Hai Bunyad Khuda Mujhe Bhi gar Baa!-o-Par tta Karta Shugu"ta ur Bhi Hota #e !am-e- ejad Diya $a%a& 'se Khoo& Murgh-e-Sehra Ne Ghaza& Hai, Dad Ko Samjha Hu%a Hai (u Bedad) $ahan Mein *azzat-e-Par%az Ha+ Nahin 'ss Ka ,ujood $is Ka Nahin $az&-e-Khak Se zad Iblees Ki Arzdasht Kehta (ha zazee! Khuda%and-e-$ahan Se Par Ka!a-e- atish Hu%i dam Ki Ka"-e-Khaak) $an *aghar-o-(an -ar&a-o-Ma!&oos Badan .ai& Di! Naza Ki Ha!at Mein, Khirad Pukhta-o-/ha!aak) Na0aak $ise Kehti (hi Mashri+ Ki Shariat Maghri& Ke -a+eehon ke "at%e ne kiya Pak) (ujh Ko Nahin Ma!oom Ke Hooran-e-Behishti ,eerani-e-$annat Ke (asa%%ar Se Hain Ghamnaak1 $amhoor Ke 2&!ees Hain r&a&-e-Siasat Ba+i Nahin & Meri .aroorat (eh-e- "!ak) Yourap (aak me &aithe hain muddat se #ahudi sood khaar $in ki roo&ahi ke aage hait3h hai zor-e-0a!ang Khud-&a-khud girne ko hai 0aake hu%e 0ha! ki tarah Dekhiye 0arta hai aakhir kis ki jho!i me "arang

Siasat 2ss Khai! Mein (aeyayeen-e-Marati& Hai .aroori Shatir Ki nayat Se (u -arzeen, Mein Piyada Be3hara Piyada (o Hai Ek Mohra-e-Na-/heez -arzeen Se Bhi Poshida Hai Shatir Ka 2rada) La Ilaha Illallah NO GOD BUT ALLAH

Khudi Ka Sirr-e-Nihan La Ilaha Illallah Khudi Hai (aeg, -asan La Ilaha Illallah (he se3ret o" the se!" is hid, 2n %ords 4No god &ut He a!one54 (he se!" is just a du!!-edged s%ord, 4No god &ut He,4 the grinding stone5

#e Dour 0ne Baraheem Ki (a!ash Mein Hai Sanam Kudah Hai $ahan, La Ilaha Illallah n &raham &y the age is sought to &reak the ido!s o" this Ha!!6 (he a7o%a! o" God8s 9neness 3an make a!! these ido!s head!ong "a!!5

Kiya Hai (u Ne Mataa-e-Ghuroor Ka Soda -arai& Sood-o-.ayan, La Ilaha Illallah &argain you ha7e stru3k "or goods o" !i"e, a ste0, that sma3ks 3on3eit, !! sa7e the 3a!! 4No god &ut He,4 is mere!y "raught %ith "raud and de3eit5

#e Maa!-o-Dou!at-e-Dunya, #e Rishta-o-Pe%and Butan-e-,eham-o-Guman, La Ilaha Illallah (he %or!d!y %ea!th and ri3hes too, ties o" &!ood and "riends a dream (he ido!s %rought &y dou&ts untrue, a!! sa7e God8s 9neness em0ty seem5

Khird Hu%i Hai .aman-o-Makan Ki .unnari Na Hai .aman Na Makan, La Ilaha Illallah (he mind has %orn the ho!y thread o" (ime and S0a3e !ike 0agans a!! (hough (ime and S0a3e &oth i!!usi7e 4No god &ut He4 is true %itha!5

#e Naghma -as!-e-Gu!-o-*a!a Ka Nahin Pa&and Bahar Ho Ke Khazan, La Ilaha Illallah (hese me!odious songs are not 3on"ined to time %hen rose and tu!i0 &!oom ,hate7er the season o" year &e 4No god &ut He4 must ring ti!! doom5

gar3he But Hain $amat Ki stinon Mein Mujhe Hai Hukm-e- zan, La Ilaha Illallah Many ido!s are sti!! 3on3ea!ed in their s!ee7es &y the -aith"u! -o!d, 2 am ordained &y Mighty God to raise the 3a!! and &e mu3h &o!d5

Ai !alsa"a #ada S$ed #ade Ke Naa% Ad%o&itio& To A Philosoph$ Stri' e& Sa$$id

(u 0ni Khudi gar Na Khota .unnari-e-Bargsan Na Hota 2" your se!" had not &een de&ased and !ost, Bergson, his s0e!! on you %ou!d not ha7e 3ast5

Heega! Ka Sada" Guhar Se Kha!i Hai 'ss Ka (i!ism Su& Khaya!i Hege!s she!! is +uite de7oid o" gem that g!eams, His ta!isman mere!y %e& o" "an3y seems5

Mohkam Kaise Ho .indagi Kis (arah Khudi Ho *a-.amani) Mans need is ho% this earth!y !i"e to &ra3e, He yearns that se!" may !ast yond (ime and S0a3e5

dam Ko Sa&at Ki (a!a& Hai Dastoor-e-Hayat Ki (a!a& Hai (o ha7e a !i"e stead"ast is his desire, He seeks some ru!es to guide his !i"e entire5

Dunya Ki sha Ho $is Se 2shraa+ Momin Ki zan Nidaye "a+ (he sour3e, that g!oom dis0e!s, s0reads !ight around, 2s %orshi0 3a!! at morn %ith 3!arion sound5

Main sa! Ka Khas Somanti a&a Mere *ati-o-Manati

2 am &y &reed a 0ure and trite Somnati, n3estors mine %ere &oth *ati and Manati5

(u Syed-e-Hashmi Ki u!ad Meri Ka"-e-Khak Barhman .ad #ou hai! "rom Hashemite Pro0hets ra3e, My origin "rom Brahmans 2 ha7e to tra3e5

Hai -a!sa"a Mere a&-o-Gi! Mein Poshida Hai Raisha Haye Di! Mein Phi!oso0hy is my &odys essentia! 0art, 2t is rooted dee0 in "i&ers o" my heart5

2+&a! gar3he Behunar Hai 2ss Ki Rag Rag Se Ba-Kha&ar Hai 2+&a! de7oid o" ski!! and 3ra"t though &e, (hrough e7ery 7ein o" thought 3an "u!!y see5

Shau!a Hai (ere $unoon Ka Be-Souz Sun Mujh Se #e Nukta-e-Di! "roz (he "renzy in your &reast is shorn o" g!o%, (his heart i!!uming 0oint you ought to kno%5

njam-e-Khirad Hai Be Huzoori Hai -a!sa"a .indagi Se Doori 2nte!!e3t !eads a man "rom God astray, Phi!oso0hy "rom gras0ing "a3ts kee0s a%ay5

"kar Ke Naghma Haye Be Soot Hain .au+-e- ma! Ke ,aste Mout Dum& strains 0rodu3ed &y 3a!m and serious thought S!ay zea! "or a3ti7e !i"e and a3hie7e not aught5

Deen-e-Mas!ak-e-.indagi Ki (a+%een Deen-e-Sirr-e-(uha%%ad )S*A*+*,-o-Barahee% )A*S*, (rue "aith and 3reed gi7e strength to earth!y !i"e, Abraha% )AS, and Prophets )PBUH, Sea! guide to "a3e its stri"e5

:Di! Dar Sukhan-e-(uha%%adi )S*A*+*, Band e Por-e-Ali )-*A*, .a Bu !i /hand) Ali )-A,s son, you are de3ei7ed &y 7i3ennas thought, Gi7e ears to %hat the Hol$ Prophet )PBUH, taught5

/hoon Didah-e-Rah Been Nadari ;aid ;arshi Ba z Bukhari< #ou 3an not see the 0ath you ha7e to tread, So 3hoose a guide "rom tri&e o" ;uraysh instead5

-arsi shaar Hakeem Kha+ani Ki =(oh"a-'!- ri"een> Se Hain Persain /ou0!ets are "rom Hakim Kha+ani8s &ook 8(uh"a tu! ara+een8

(ohabbat Lo.e

'roos-e-Sha& Ki .u!"ain (heen &hi Na- shna Kham Se Sitare saman Ke Be-Kha&ar (he *azzat-e-Ram Se s yet the tresses o" the &ride o" night %ere not "ami!iar %ith their gra3e"u! 3ur!s? nd the stars o" hea7en had tasted not the &!iss o" %hist!ing motion through the de0ths o" s0a3e5

;amar 0ne *i&as-e-Na%a Mein Begana Sa *agta (ha Na (ha ,a+i" &hi Gardish Ke aeen-e-Mus!im Se (he moon in her ne% ro&es !ooked rather strange nd kne% not re7o!ution>s 3ease!ess !a%5

&hi 2mkan Ke .u!mat Khane Se '&hri Hi (hi Dunya Maza+-e-.indagi Poshida (ha Pehnaye !am Se -rom the dark house o" 0ossi&i!ities the %or!d had just emerged to s0in a!ong, No joy o" !i"e had thro&&ed as yet %ithin the "urthest !imits o" immensity5

Kama!-e-Nazam-e-Hasti Ki &hi (hi 2&tada Goya Ha%eda (hi Nagine Ki (amanna /hashme-e-Khatam Se (he order o" e@isten3e s3ar3e!y had &egun un"o!ding to 0er"e3tionment? 2t seems as i" the %or!d, !ike a ring %hose so3ket %aiteth "or its 0re3ious stone, !onged to e7o!7e the ar3hety0es to 3ome5

Suna Hai !am-e-Ba!a Mein Koi Keemiya-Gar (ha Sa"a (hi $is Ki Khak-e-Pa Mein Barh Kar Saghir-e-$am Se (hey say there %as an a!3hemist on high, Dust o" %hose "ootste0s s0ark!ed e7en more than $amshid>s 3rysta! 3u05

*ikha (ha rsh Ke Paye Pe Ek 2kseer Ka Nuskha /hu0ate (he -arishte $is Ko /hashm-e-Rooh-e- dam Se nd on the 0edesta! o" hea7en there %as engra7ed E!i@ir>s %ondrous re3i0e, ,hi3h ange!s a!%ays guarded "rom the ken o" dam>s sou! destined &y it to !i7e5

Nigahain (aak Mein Rehti (hen *ekin Keemiya-Gar Ki ,oh 2ss Nuskhe Ko Barh Kar $anta (ha 2sm-e- zam Se (he a!3hemist %as e7er on the %at3h Kno%ing this re3i0e more 0re3ious than the Great Name itse!"5

Barha (as&eeh Kha%ani Ke Bahane rsh Ki $ani& (amanna-e-Di!i khir Bar yi Saee-e-Peham Se (i!! seeming!y saying his orisons, he nearer dre% and gained the stri3t!y guarded 0edesta!, his 3onstant e""ort yie!ding in the end the "ruit o" his desire "or %hi3h he &urned5

Phiraya -ikr-e- jza Ne 'se Maidan-e-2mkan Mein /hu0e Gi Kya Koi Shay Bargah-e-Ha+ Ke Mehram Se nd ha7ing !earnt it, he %ent "orth to seek through the 7ast "ie!d o" 0ossi&i!ities "or its ingredients and 3o!!e3ted them? #ea) %hat is there that 3an &e hid "rom those %ho kno% the ha!!s %here truth "or e7er d%e!!s5

/hamak (are Se Mangi, /hand Se Dagh-e-$igar Manga 'rhayi (eergi (hori Si Sha& Ki .u!"-e-Barham Se -rom stars he took their &rightness? "rom the moon the marks o" &urnt out 0assions o" the 0ast? nd "rom night>s "!oating and dishe7e!!ed tresses a !itt!e darkness?

(ara0 Bij!i Se Payi,Hoor Se Pakeezgi Payi Hararat *i Na"ashaye (aseeh/e/Ib&/e/(aria% )A*S*, Se -rom the !ightning he re3ei7ed its rest!essness? and 0urity "rom houris? nd the gent!e %armth that runs ri00!ing "rom hea!ing &reath o" (ar$0s so&5

.ara Si Phir Ra&u&iat Se Shan-e-Be-Niazi *i Ma!ak Se jazi, '"tadgi (a+deer-e-Sha&nam Se (hen "rom the +ua!ity o" Pro7iden3e he took that s0!endour %hi3h de0endeth not on aught e!se than itse!", nd "rom the de% and ange!s took he their humi!ity5

Phir 2n jza Ko Gho!a /hasma-e-He%an Ke Pani Men Marakka& Ne moha&&at Naam Paya rsh-e- zam Se (hen in the %aters o" the s0ring o" !i"e he made them to disso!7e? nd "rom the (hrone o" Most High they 3a!!ed this essen3e :*o7e5<

Muh%ish Ne #e Pani Hasti-e-Naukhaiz Par /hirka Girah Kho!i Hunar Ne 'ss Ke Goya Kaar-e- !am Se (hat a!3hemist s0rink!ed this !i+uid on the ne% s0routing &eing, nd its magi3 tou3h re!eased the s0e!!&ound 0ro3ess o" the %or!ds5

Hu%i $un&ish yan, .arron Ne *ut"-e-Kha%a& Ko /hora Gi!e Mi!ne *age 'th 'th Ke 0ne 0ne Humdam Se Motion a00eared in atoms? "orth%ith they a&andoned their re0ose, nd roused themse!7es em&ra3ing their a""inities again5

Kharaam-e-Naaz Paya "ta&on Ne, Sitaron Ne /hatak Ghun3hon Ne Payi, Dagh Paye *a!a-.aron Ne (he suns and stars ro!!ed in majesti3 3ur7es, (he &uds re3ei7ed "resh tints, and 0o00y "!o%ers %ere &randed %ith the &urning marks o" *o7e5

#a%a&a Ti%e

$o (ha Nahin Hai, $o Hai Na Ho Ga, #ehi Hai Ek Har"-e-Mehrmana ;aree& (ar Hai Namood $is Ki 'ssi Ka Mushta+ Hai .amana ,hat %as, has "aded6 %hat is, is "ading6 &ut o" these %ords "e% 3an te!! the %orth? (ime sti!! is ga0ing %ith e@0e3tation o" %hat is nearest its hour o" &irth5

Meri Soorahi Se ;atra ;atra Naye Ha%adis (a0ak Rahe Hain Main 0ni (as&eeh-e-Roz-o-Sha& Ka Shumar Karta Hon Dana Dana Ne% tidings s!o%!y 3ome dro0 &y dro0 "rom my 0it3her gurg!ing o" time>s ne% sights, s 2 3ount o7er the &eads strung out on my threaded rosary o" days and nights5

Har ik Se shna Hun, *ekin $uda $uda Rasme-o-Rah Meri Kisi Ka Raaka&, Kisi Ka Marka&, Kisi Ko 2&rat Ka (aziyana ,ith ea3h man "riend!y, %ith ea3h 2 7ary, and ha7e a ne% 0art at my 3ommand6 (o one the rider, to one the 3ourser, to one the %hi0!ash o" re0rimand5

Na (ha gar (u Shareek-e-Meh"i!, ;asoor Mera Hai #a Ke (era Mera (areeka Nahin Ke Rakh *oon Kisi Ki Khatar Mai>ay Sha&ana 2" in the 3ir3!e you %ere not num&ered, %as it your o%n "au!t or mine1 (o humor noone am 2 a33ustomed to kee0 untasted the midnight %ine)

Mere Kham-o-Pai3h Ko Najoomi Ki nkh Peh3hanti Nahin Hai Hada" Se Baigana (eer 'ss Ka, Nazar Nahin $is Ki r"ana No 0!anetgazer 3an e7er see through my %inding mazes? "or %hen the eye (hat aims it sees &y no !ights "rom Hea7en, the arro% %a7ers and g!an3es &y5

Sha"a+ Nahin Maghra&i '"a+ Par, #e $ooye Khoon Hai, #e $ooye Khoon Hai) (u!u-e--arda Ka Muntazir Reh Ke Dosh-o- mroz Hai -asana (hat is no da%n at the ,estern sky!ineAit is a &!ood&ath, that ruddy g!o%) %ait tomorro%? our yesterday and today are !egends o" !ong ago5

,oh -ikar-e-Ghustakh $i Ne 'ryaan Kiya Hai -itrat Ki (a+aton Ko 'ssi Ki Beta& Bij!iyon Se Khatr Mein Hai 'ss Ka shiyana -rom Nature>s "or3es their re3k!ess s3ien3e has stri00ed the garments a%ay, unti! t !ast its o%n nesting0!a3e is s3or3hed &y the rest!ess !ightning it 3annot sti!!6

Ha%aen 'n Ki, -azaen 'n Ki, Sumundar 'n Ke, $ahaz 'n Ke Girah Bhan%ar Ki Khu!e (o Kyunkar, Bhan%ar Hai (a+eer Ka Bahana (o them the trade%ind &e!ongs, the sky%ay, to them the o3ean, to them the shi0A 2t sha!! not ser7e them to 3a!m the %hir!0oo! &y %hi3h their "ate ho!ds them in its gri0)

$ahan-e-Nau Ho Raha Hai Paida, ,oh !am-e-Peer Mar Raha Hai $ise -arangi Mu+amiron Ne Bana Diya Hai ;imar Khana But no% a ne% %or!d is &eing &orn, %hi!e this o!d one sinks out o" sight o" men, (his %or!d the gam&!ers o" Euro0e turned into nothing e!se than a gam&!ing den5

Ha%a Hai Go (und-o-(aiz *ekin /haragh 0na $a!a Raha Hai ,oh Mard-e-Dar7esh $is Ko Ha+ Ne Diye Hain ndaz-e-Khusar%ana (hat man %i!! sti!! kee0 his !antern &urning, ho%e7er tem0ests &!o% strong and 3o!d, ,hose sou! is 3entred on high, %hose tem0er the *ord has 3ast in the roya! mou!d5

Khuda Ke Ashiq To Hain Hazaron, Bano Mein Phirte Hain Mare Mare Mein Uss Ka Banda Bano Ga Jis Ko Khuda Ke Bandon Se Pyar Ho Ga Bhala Nibhe Gi Teri Hu Se Kyun!ar Ae "aiz# Ke Hu To $as %e%Mohabbat Ko Aa Karte Hain

+ata&iat )Ya&i +ata& Bahesiat Ai Siasi Tasawwur Ke, PAT-IOTIS( )As a Politi'al 1o&'ept,

2ss Dour Mein Mai ur Hai, $aam ur Hai $am ur Sa+i Ne Bina Ki Ra%ish-e-*ut"-o-Sitam ur 2n this age the %ine, the 3u0, e7en $am is di""erent (he 3u0&earer started di""erent %ays o" gra3e and tyranny

Mus!im Ne Bhi (ameer Kiya 0na Haram ur (ehzee& Ke zar Ne (arsha%aye Sanam ur (he Mus!im a!so 3onstru3ted a di""erent harem o" his o%n (he zar o" 3i7i!ization made di""erent ido!s o" his o%n

2n (aza Khudaon Mein Bara Su& Se ,atan Hai $o Pairhan 2ss Ka Hai, ,oh Mazha& Ka Ka"an Hai

/ountry, is the &iggest among these ne% gods) ,hat is its shirt is the shroud o" Deen BRe!igionC

#e But Ke (arashida-e-(ehzee&-e-Na%i Hai Gharatgar-e-Kashana-e-Deen-e-Na&%i Hai (his ido! %hi3h is the 0rodu3t o" the ne% 3i7i!ization 2s the 0!underer o" the stru3ture o" the Ho!y Pro0het>s Deen BRe!igionC

Bazu (era (ouheed Ki ;u%%at Se ;a%i Hai 2s!am (era Dais Hai, (u Musta"a7i Hai #our arm is en"or3ed %ith the strength o" the Di7ine 'nity #ou are the "o!!o%ers o" Musta"a, your 3ountry is 2s!am

Nazzara-e-Dairina .amane Ko Dikha De e Musta"a7i Khak Mein 2ss Butt Ko Mi!a De) #ou shou!d sho% the o!d 0anorama to the %or!d 9 Musta"aa>s "o!!o%er) #ou shou!d destroy this ido!

Ho ;aid-e-Ma+ami (o Nateeja Hai (a&ahi Reh Behar Mein zad-e-,atan Soorat-e-Mahi (he !imitation to 3ountry resu!ts in destru3tion *i7e !ike the "ish in the o3ean "ree "rom 3ountry

Hai (ark-e-,atan Sunnat-e-(ehboob )S*A*+*,-e-E!ahi De (u Bhi Na&u%%at Ki Sada+at Pe Ga%ahi Renoun3ing the 3ountry is the %ay o" the God0s Belo.ed )PBUH, #ou shou!d a!so testi"y to the Pro0hethood>s (ruth &y simi!ar a3tion

Gu"tar-e-Siasat Mein ,atan ur Hi Ku3h Hai 2rshad-e-Na&u%%at Mein ,atan ur Hi Ku3h Hai 2n 0o!iti3a! 0ar!an3e 3ountry is something di""erent 2n Pro0het>s 3ommand 3ountry is something di""erent

+%am-e-$ahan Mein Hai Ra+a&at (o 2ssi Se (askheer Hai Ma+sood-e-(ajarat (o 2ssi Se (he antagonism among %or!d>s nations is 3reated &y this a!one Su&jugation as the goa! o" 3ommer3e is 3reated &y this a!one

Kha!i Hai Sada+at Se Siasat (o 2ssi Se Kamzor Ka Ghar Hota Hai Gharat (o 2ssi Se Po!iti3s ha7e &e3ome &ere"t o" sin3erity is &y this a!one (he destru3tion o" the home o" the %eak is &y this a!one

+%am Mein Makh!oo+-e-Khuda Batti Hai 2ss Se ;oumiat-e-2s!am Ki $ar Katti Hai 2ss Se God>s 3reation is unjust!y di7ided among nations &y it (he 2s!ami3 3on3e0t o" nationa!ity is u0rooted &y it

I2tihaad

Hind Mein Hikmat-e-Deen Koi Kahan Se Sikhe Na Kahin *azzat-e-Kirdar, Na "kar-e- umee+ (here is no 0!a3e in 2ndia %here "rom to !earn, the tenets that the Mus!im -aith 3on3ern5 (hey are de7oid o" zea! "or god!y a3ts, and are not %ont to seek its &asi3 "a3ts5

Ha!+a-e-Shouk Mein ,oh $urrat-e- ndesha Kahan ah Mehkoomi-o-(a+!eed-o-.a%a!-e-(eh+ee+ ) (he mysti3s, %ho %ere keen their "aith to s0read, are si!ent no% and thought "or them a dread5 !as) the state o" &ondage de0ri7es o" zest, s!a7es tread the &eaten 0ath and re!in+uish +uest5

Khud Bada!te Nahin, ;uran Ko Bada! Dete Hain Hu%e Kis Darja -a+eehan-e-Haram Be-(ou"ee+ ) (he jurists are he!0!ess to su3h e@tent 3ant 3hange themse!7es &ut %ou!d 3hange 3ura&s 3ontent5 Ho% sad, the jurists 3ant shi"t their out!ook, &ut %ou!d 0re"er to 3hange the Ho!y Book)

2n Ghu!amon Ka #e Mas!ak Hai Ke Na+is Hai Kita& Ke Sikhati Nahin Momin Ko Ghu!ami Ke (aree+)

(hese a&je3t s!a7es o0ine and 3!ing to 3reed that Ho!y Book is "u!! o" "!a%s indeed5 (hey think it in3om0!ete "or this "a3t &e3ause it "ai!s to tea3h the s!a7ish ta3t5

Nala Hai Bulbul/e/Shoridah Tera Kha% Abhi

Na!a Hai Bu!&u!-e-Shourida (era Khaam &hi 0ne Seene Mein 2sse ur .ara (haam &hi 9 deje3ted nightinga!e your !ament is immature sti!! #ou shou!d ho!d it in your &reast "or a !itt!e %hi!e sti!!

Pukhta Hoti Hai gar Mus!ihat ndaish Ho +a! 2sh+ Ho Mus!ihat ndaish (o Hai Khaam &hi 2" 2nte!!e3t is 0rudent it is 3onsidered mature 2" *o7e is 0rudent it is 3onsidered immature sti!!

Be-Khatar Kood Para atish-e-Namrood Mein 2sh+ +a! Hai Meh7-e-(amasha-e-*a&-e-Baam &hi *o7e "ear!ess!y jum0ed into the "ire o" Namrud 2nte!!e3t is a&sor&ed in the s0e3ta3!e "rom roo" to0 sti!!

2sh+ -armouda-e-;asid Se Su&ak Gaam-e- ma! +a! Samjhi Hi Nahin Maani-e-Pegham &hi

*o7e mo7es "ast in a3tion under the messenger>s 0re3e0t 2nte!!e3t has not e7en understood the *o7e>s message sti!!

She%a-e-2sh+ Hai zadi-o-Dehr sho&i (u Hai .unnari-e-Butkhana-e- yyam &hi (he %ay o" *o7e is "reedom and %or!d re7o!ution #ou are im0risoned in day and night>s tem0!e sti!!

zr-e-Parhaiz Pe Kehta Hai Bigar Kar Sa+i Hai (ere Di! Mein ,ohi Kas%ish-e- njam &hi 9n the 0!ea o" tem0eran3e the 3u0&earer says rude!y 2n your heart is the same an@iety "or the end sti!!

Saa-e-Peham Hai (arazuye Kam-o-Kai"-e-Hayat (eri Meezan Hai Shumar-e-Sehar-o-Shaam &hi /onstant strugg!e is the measure "or !i"e>s Kamm and Kai" #our measure is the 3ounting o" days and nights sti!!

&ar-e-Neesan) #e (unak Bakhsi-e-Sha&nam Ka& (ak Mere Kuhsar Ke *a!e Hain (ehi $aam &hi 9 s0ring rain) Ho% !ong this miser!iness1 (he tu!i0s o" my hi!!side are thirsty sti!!

Badah Gardan-e- jam ,oh, ra&i Meri Shara& Mere Saghir Se $hijhakte Hain Mai shaam &hi (hey are a33ustomed to D jam>s %ine 2 ha7e the D ra& %ine My 3u0 makes %inedrinkers start!ed sti!!

Kha&ar 2+&a! Ki *ayi Hai Gu!istan Se Naseem Nau Gri"tar Pharakta Hai (eh-e-Daam &hi .e0heyr has &rought ne%s a&out 2+&a! "rom the garden (he ne%!y seized is %rithing under the net sti!!5

4awab/e/Shi wa TH5 ANS+5- TO TH5 1O(PLAINT

Di! Se $o Baat Nika!ti Hai, sar Rakhti Hai Par Nahin, (aa+at-e-Par%aaz Magar Rakhti Hai ,hen 0assion streaming "rom the heart turns human !i0s to !yres, Some magi3 %ings man>s musi3 then, his song %ith sou! ins0ires?

;udsi-'!- sa! Hai, Ri""at Pe Nazar Rakhti Hai Khaak Se 'thti Hai, Gardoon Pe Guzar Rakhti Hai Man>s %ords are sa3red then, they soar, (he ears o" hea7en they seek, -rom dust those morta! a33ents rise, 2mmorta!s hear them s0eak?

2sh+ (ha -itna Gar-o-Sarkash-o-/ha!aak Mera asman /heer Gaya Na!a-e-Be&aak Mera So %i!d and %ay%ard %as my *o7e, su3h tumu!t raised its sighs, Be"ore its daring s%i"t!y "e!! the ram0arts o" the skies5

Peer-e-Gardoon Ne Kaha Sun Ke, Kahin Hai Koi) Bo!e Sayyaare, Sar-e- rsh-e-Bareen Hai Koi) (he skies e@3!aimed in %onderment, :Some one is hiding here,< (he %hee!ing P!anets 0aused to say, :Seek on the highest s0here5<

/haand Kahta (ha, Nahin, h!-e-.ameen Hai Koi) Kehkashaan Kehti (hi, Poshida #ahin Hai Koi) (he si!7er Moon said, :#ou are %rong, Some morta! it must &e,< (he Mi!ky ,ay too joined 3on7erse, :Here in our midst is he5>>

Ku3h $o Samjha (au Mere Shik%e Ko Riz%an Samjha Mujhe $annat Se Nika!a Hu%a 2nsan Samjha Riz%an a!one, my 0!ainti7e 7oi3e &egan to re3ognise, He kne% me "or a human %ho had !ost his Paradise5

(hi -arishton Ko Bhi Hairat, Ke #eh %az Hai Kya) rsh ,a!on Pe Bhi Khu!ta Nahin #eh Raaz Hai Kya) nd e7en the nge!s 3ou!d not te!! %hat %as that 7oi3e so strange, ,hose se3ret seemed to !ie &eyond /e!estia! %isdom>s range5

(aa Sar-e- rsh Bhi 2nsan Ki (ag-o-(aaz Hai Kya1 a Gyi Khak Ki /hutki Ko Bhi Par%aaz Hai Kya1 (hey said, :/an Man no% ro7ing 3ome and rea3h these regions high1 (hat tiny s0e3k o" morta! 3!ay, has it no% !earnt to "!y1

Gha"i! adaa& Se #eh Sukkaan-e-.ameen Kaise Hain Shokh-o-Gustakh #eh Pasti Ke Makeen Kaise Hain)

Ho% !itt!e do these &eings o" earth the !a%s o" 3ondu3t kno%? Ho% 3oarse and inso!ent they are, these men %ho !i7e &e!o%5

2ss ;adar Shokh Ke !!ah Se Bhi Barham Hai (ha $o Masjood-e-Ma!aeek #eh ,ohi adam Hai1 So great their inso!en3e indeed, they dare e7en God u0&raid) 2s this the Man to %hom their &o% the nge!s on3e had made1

!am-e-Kai" Hai, Dana-e-Ramooz-e-Kam Hai Haan, Magar 2jz Ke srar Se Namehram Hai 9" ;ua!ity and ;uantity He kno%s the se3rets, trueA (he %ays o" hum&!eness as %e!! 2" he a !itt!e kne%)

Naaz Hai (aa+at-e-Gu"taar Pe 2nsanon Ko Baat Karne Ka Sa!i+a Nahin Nadanon Ko) (hat they a!one are &!est %ith s0ee3h ho% 0roud these humans &e, #et, ignorant, they !a3k the art to use it gra3e"u!!y5<

yi a%az Ghum- ngaiz Hai "sana (era shk-e-Betaa& Se *a&raiz Hai Paimana (era

(hen s0ake a Eoi3e /om0assionate6 :#our ta!e enkind!es 0ain, #our 3u0 is &rimming "u!! %ith tears %hi3h you 3ou!d not 3ontain

smangeer Hu%a Naara-e-Mastana (era Kis ;adar Shokh .u&an Hai Di!-e-Di%ana (era E7en High Hea7en itse!" is mo7ed &y these im0assioned 3ries? Ho% %i!d the heart %hi3h taught your !i0s su3h sa7age me!odies)

Shukr Shik%e Ko Kiya Husn-e- da Se (u Ne Hum Sukhan Kar Diya Bandon Ko Khuda Se (u Ne 2ts gra3e yet makes this song o" yours a song o" eu!ogy? &ridge o" 3on7erse you ha7e "ormed =(%i@t morta! man and Me)

Hum (au Maya! Ba-Karam Hain, Koi Saya! Hi Nahin Rah Dikh!aen Kise Rahra%-e-Manzi! Hi Nahin Beho!d, my hands ar3 "u!! o" gi"ts, &ut %ho 3omes seeking here1 nd ho% sha!! 2 the right road she% %hen there>s no tra7e!!er1

(ar&iat am (au Hai, $auhar-e-;a&i! Hi Nahin $is Se (aamir Ho adam Ki #eh ,oh Gi! Hi Nahin

My !o7ing 3are is there "or a!!, 2" deser7ed &ut &y "e%) Not this the 3!ay "rom %hi3h 2 3an an dam>s sha0e rene%)

Koi ;a&i! Ho (au Hum Shan-e-Kai Dete Hain Dhoondne ,a!on Ko Dunya Bhi Nai Dete Hain) 9n him %ho merits %e!! 2 set the &rightest diadem, nd those %ho tru!y +uesting 3ome, a ne% %or!d %aits "or them5

Hath Be-.or Hain, 2!haad Se Di! Khoo-Gar Hain 'mmati Baais-e-Rus%ai-e-Pai6ha%ber )S*A*+, Hain 0ostate hearts and 0a!sied hands #our earth!y !i7es de&ase, #ou a!!, to your great Prophet )PBUH,, are Bringers o" dee0 disgra3e?

But-Shikan 'th Gaye, Ba+i $o Rahe But-Gar Hain (ha Braheem Pidar, ur Pisar azar Hain (hose ido!&reakers a!! ha7e gone, #ou ido!aters are, &raham %as the "ather, you His sons, are &ut zar?

Badah asham Naye, Bada Naya, Khum Bhi Naye Harm-e-Kaa&a Naya, But Bhi Naye, (um Bhi Naye

No% stranger &ands 3arousa! ho!d, Strange are &oth 3u0 and %ine, strange ne% Ka&a you ha7e reared, Strange ido!s oh its shrine)

,oh Bhi Din (he Ke #ehi Maya-e-Raanai (ha Nazish-e-Mousam-e-Gu! *a!a-e-Sahrai (ha) (he tu!i0 o" the %i!ds on3e reigned the +ueen o" &!ossom time6 2n this on3e !ay the +uintessen3e o" !o7e!iness su&!ime5

$o Musa!maan (ha !!ah Ka Saudai (ha Ka&hi Meh&oo& (umhara #ehi Harjai (ha 9n3e e7ery true&orn Mussa!man &y !!ah set his store, (his "i3k!ehearted 3ourtesan e7en you did on3e adore)

Kisi #akjai Se & Ehd-e-Ghu!ami Kar *o Mi!!at-e-Ah%ad )S*A*+*, Ko Ma+ami Kar *o) Go, seek some 3onstant mistress no%, to her a ne% &ond sign, (uha%%ad>s uni7ersa! 3reed to narro% &ounds 3on"ine)

Kis ;adar (um Pe Garan Su&ah Ki Baidari Hai Hum Se Ka& Pyar Hai) Haan Neend (umhain Pyari Hai

(o 0ray to me at &reak o" day #ou no% an ordea! deem, #our morning s!um&er s%eeter "arA #et you %ou!d "aith"u! seem)

(a&aa-e- zad Pe ;aid-e-Ramazan Bhari Hai (umhi Keh Do, #ehi aeen-e-,a"adari Hai1 (he hardshi0s o" the "ast o00ress your naturesAno% gro%n "ree? Su3h are your %ays and you sti!! %ou!d 0rotest your !o7e "or me)

;oum Mazha& Se Hai, Mazha& $o Nahin, (um Bhi Nahin $az&-e-Baham $o Nahin, Meh"i!-e- njum Bhi Nahin 'nto a nation "aith is !i"e, #ou !ost your "aith and "e!!, ,hen gra7itation "ai!s, must 3ease 3on3ourse 3e!estia!5

$in Ko ta Nahin Dunya Mein Koi -ann, (um Ho Nahin $is ;oum Ko Par%aye Nasheman, (um Ho #ou !o7e your homes the !east among the nations o" the earth, #ou are the most in3om0etent in kno%!edge and in %orth?

Bij!iyan $is Mein Hon asudah, ,oh Khirman (um Ho Bai3h Khate Hain $o s!aa" Ke Mad"an, (um Ho #ou are a &arn %here !ightning stays, %here ruin id!e !ies, n3estra! 3o""ins !ong entom&ed your on!y mer3handise?

Ho Niko Naam $o ;a&aron Ki (ajarat Kar Ke Kya Na Bai3ho Ge $o Mi! $aen Sanam Pathar Ke 2n turning gra7es to 0ro"it, you ha7e 0ro7ed yourse!7es ade0t? Shou!d ido!trading o""er gain o" 3ourse you %ou!d a33e0t5

Sa"ah-e-Dehr Se Bati! Ko Mitaya Kis Ne1 Nau-e-2nsan Ko Ghu!ami Se /hhuraya Kis Ne1 ,hose stri7ing, "rom this %or!d o" mine, 2ts "a!sehoods did e""a3e1 ,hose toi!, "rom ageo!d ignoran3e set "ree the human ra3e1

Mere Kaa&e Ko $a&eenon Se Basaya Kis Ne1 Mere ;uran Ko Seenon Se *agaya Kis Ne1 nd %hose the &ro%s %hose %orshi0 "i!!ed My Ka&a>s ha!!o%ed shrine1 9r %hose the &reasts %hi3h "ond!y he!d My =G!orious Book Di7ine>1

(he (ou a&a ,oh (umhare Hi, Magar (um Kya Ho1 Hath Par Hath Dhare Muntazir-e--arda Ho)

(hese %ere your great 0rogenitors? #ou !a3k their &rain and &ra%n? #ou sit and %ait in s!oth"u! ease "or e7ery morro%>s da%n5

Kya Kaha1 4Bahr-e-Musa!man Hai -a+t ,ade-e-Hoor Shik%a Be-$a Bhi Kare Koi (au *azim Hai Shaoor) nd did you say, "or Mus!ims 2 mere 0romises dis0ense1 'njust !aments at !east shou!d sho% some s0ark o" 3ommonsense5

da! Hai -atir-e-Hasti Ka za! Se Dastoor Mus!im aeen Hu%a Ka"ir (au Mi!e Hoor-o-;asoor Eterna! is the *a% o" God and $usti3e is its name, Shou!d in"ide!s !ike Mus!ims !i7e the meed sha!! &e the same5

(um Mein Hooron Ka Koi /hahne ,a!a Hi Nahin $a!%a-e-(oor (au Maujood Hai, Moosa Hi Nahin Not a sing!e one among you is !onging "or houris (he E""u!gen3e o" 8(ur8 e@ists &ut there is no Moses

Man"a>at ik Hai 2s ;aum Ki, Nu+san Bhi ik Ek Hi Sa& Ka Nabi )S*A*+,, Din Bhi, 2man Bhi ik

#our nation>s %ea!, your nation>s %oe, 2n 3ommon you a!! share, #our Prophet )PBUH, and your 3reed the same, the same (ruth you de3!are?

Harm-e-Paak Bhi, Allah Bhi, 3ura& Bhi ik, Ku3h Bari Baat (hi Hote $o Musa!maan Bhi ik) nd one your Kaba, 9ne your God, and one your great 3ura&? #et, sti!!, di7ided ea3h "rom ea3h, *i7es e7ery Mussa!man5

-ir+a Bandi Hai Kahin, ur Kahin .aatain Hain Kya .amane Mein Pana0ne Ki #ehi Baatain Hain1 #ou s0!it yourse!7es in 3ount!ess se3ts, 2n 3!asses high and !o%? (hink you the %or!d its gi"ts %i!! sti!! on su3h as you &esto%1

Kon Hai (aarik-e- aeen-e-Rasoo!-e-(u htar )S*A*+*,1 Mas!ihat ,a+t Ki Hai Kis Ke ma! Ka Maayaar1 ,ho no% "orget"u!!y neg!e3t My -asool>s *a% su&!ime1 nd %hose !i7es %rite them 3!ear!y do%n s ser7ers o" the time1

Kis Ki nkhon Mein Samaya Hai Sha>ar-e- ghyar Ho Gyi Kis Ki Nigah (arz-e-Sa!a" Se Baizar1

(o %hom no% other 3ustoms seem "ar no&!er than their o%n1 By %hom your great "ore"athers> %ays on3e "o!!o%ed, are "ors%orn1

;a!& Mein Souz Nahin, Rooh Mein Ehsas Nahin Ku3h Bhi Paigham-e-(uha%%ad )S*A*+*, Ka (umhain Paas Nahin #our hearts are no% o" !onging 7oid, #our sou!s no% kno% no zea!, #ou heed no more that message great %hi3h Ah%ad )PBUH, did re7ea!5

$aa Ke Hote Hain Masajid Mein Sa"- ara, (au Gharee& .ehmat-e-Roza $o Karte Hain Ga%ara, (au Gharee& 2" %orshi0>s e3hoes ring in mos+ues, 2t is the 0oor %ho 0ray? 2" any "asting>s hardshi0 &ear, 2t is the 0oor, today?

Naam *eta Hai gar Koi Hamara, (au Gharee& Pardah Rakhta Hai gar Koi (umhara, (au Gharee& 2t is the hum&!e and the 0oor %ho sti!! my name esteem, (heirs is the %ord, theirs is the deed, #ours the shame they redeem5

'mra Nasha-e-Dou!at Mein Hain Gha"i! Hum Se .inda Hai Mi!!at-e-Baiza Ghur&a Ke Dam Se (he ri3h are drunk %ith %ine o" %ea!th, their God they hard!y kno%, 2t is &e3ause the 0oor yet !i7e (hat %e!!s o" -aith sti!! "!o%5

,aaiz-e-;oum Ki ,oh Pukhta Khaya!i Na Rahi Bar+ (a&a>ee Na Rahi, Shao!a Ma+a!i Na Rahi (hat judgment ri0e is no more theirs %ho 0!ay your 0rea3hers> ro!e, Nor kind!ing a33ents "rom their !i0s, re7ea! the "!aming sou!5

Reh Gyi Rasm-e- zan, Rooh-e-Bi!a!i Na Rahi -a!sa"a Reh Gya, (a!+een-e-Ghaza!i Na Rahi zan yet sounds, &ut ne7er no% *ike Bilal>s, sou!"u!!y? Phi!oso0hy, 3on7i3tion-!ess, No% mourns its Ghazza!i,

Masjidain Marsiya Kha%an Hain Ke Namazi Na Rahe #ani ,oh Sahi&-e- usa"-e-Hijazi Na Rahe 'ntrod &y 0raying "eet, the mos+ues !ament their em0tiness, -or gone are those e@em0!ars great o" ra& god!iness

Shor Hai Ho Gaye Dunya Se Musa!man Na&ood Hum #e Kehte Hain Ke (he Bhi Kahin Mus!im Maujood) 2t is said6 : (he Mus!ims +uit this %or!d, (heir days are on the %ane (he Mus!ims died out !ong ago? Su3h a !ament is 7ain5

,aza Mein (um Ho Nisara, (au (amaddun Mein Hanood, #eh Musa!man Hain) $inhain Dekh Ke Sharmaen #ahood1 -rom /hristians you ha7e !earnt your sty!e, your 3u!ture "rom Hindus? Ho% 3an a ra3e as Mus!ims 0ass %ho shame e7en the $e%s1

#un (o Syed Bhi Ho, Mirza Bhi Ho, "ghan Bhi Ho (um Sa&hi Ku3h Ho, Batao (o Musa!man Bhi Ho) #ou are kno%n as Syed, and Mugha!, you 3a!! yourse!7es Pathan? But 3an you tru!y 3!aim as %e!! the name o" Mussa!man1

Dam-e-(a+reer (hi Mus!im Ki Sada+at Be&ak da! 'ss Ka (ha ;a%i, *oos-e-Mara>at Se Pak (he Mus!im %as sin3ere o" s0ee3h, o" "ear his 7oi3e %as "ree? $ust, staun3h, he s3orned the s!ightest &reath o" 0artia!ity5

Shajar-e--itrat-e-Mus!im (ha Haya Se Namnak (ha Shujaat Mein ,oh Ek Hasti-e--ou+-'!-2draak 2n nature, !ike a tree, ke0t "resh &y modesty most rare, #et &ra7er than the &ra7est he, intre0id 0ast 3om0are5

Khud Gudazi Nam-e-Kai"iat-e-Seh&ayesh Bood Kha!i z Kha%aish Shudan Soorat-e-Meenayesh Bood *ike %ine, u0on the drinker>s !i0s, his joy, in !osing, !ay? s the 3u0 0ours its !i+uor out, he 0oured his =se!"> a%ay5

Har Musa!man Rag-e-Bati! Ke *iye Nashtar (ha 'ss Ke aeena-e-Hasti Mein ma! $ouhar (ha ,hat the kni"e is to 3ankerous gro%ths, to a!! untruth %as he, His a3tions, in !i"e>s mirror shone !ike !ight, 7i&rating!y5

$o Bharosa (ha 'sse ;u%%at-e-Bazoo Par (ha Hai (umhain Mout Ka Dar, 'ss Ko Khuda Ka Dar (ha 2" he %as 3on"ident o" aught, 2t %as his right arm>s might, He "eared &ut God, %hi!e thoughts o" death your 3ra7en sou!s a""right5

Baa0 Ka 2!m Na Bete Ko gar z&ar Ho Phir Pisar ;a&i!-e-Miraas-e-Pidar Kyunkar Ho) ,hen sons, !a3king their "athers> %orth, are neither ski!!ed nor sage, ,ith %hat deser7ing 3an they 3!aim their "athers> heritage1

Har Koi Mast-e-Mai-e-.au+-e-(an sani Hai, (um Musa!man Ho1 #e ndaaz-e-Musa!mani Hai1 he !o7e o" ease, !ike "umes o" %ine makes sots o" you today, Ho% dare you 0ass as Mussa!mans1 (hat is not 2s!am>s %ay1

Haidari -a+r Hai Ne Dou!at-e-'smani Hai (um Ko s!aa" Se Kya Nis&at-e-Rohani Hai1 Nor Us%a&>s treasure3hest you o%n, Nor Ali>s em0ty &o%!, ,ith s0irits o" su3h great "or&ears, ,hat kinshi0 has your sou!1

,oh .amane Mein Mu>azzaz (he Musa!man Ho Kar ur (um Kha%ar Hu%e (aarik-e-;uran Ho Kar

(he honoured o" their times, they !i7ed, -or theirs %as true iman, #ou !i7e disgra3ed, as ha7ing !e"t the 0aths o" Al3ura&5

(um Ho 0as Mein Ghaza&nak, ,oh 0as Mein Raheem (um Khatakaar-o-Khata&een, ,oh Khata Posh-o-Kareem #ou ro!! the eye o" mutua! %rath, (heir eye %as e7er kind? #ou err, "or errors !ook, %hi!e they %ere generous!y &!ind5

/hahte Su& Hain Ke Hon uj-e-Surayya Pe Mu+eem, Peh!e ,aisa Koi Paida (au Kare ;a!&-e-Sa!im) s0iring "or the P!eiades, Ho% sim0!e it a!! seems) But !et there "irst &e hearts !ike theirs, (o justi"y su3h dreams5

(akht-e--agh"oor Bhi 'n Ka (ha, Sareer-e-Ke Bhi #unhi Baatain Hain Ke (um Mein ,oh Hameeyyat Hai Bhi1 (hey reigned u0on the /hinese throne, (hey %ore the Persian 3ro%n6 ,here is that honour that they kne%A,ords are your %ho!e reno%n5

Khudkushi She%a (umhara, ,oh Ghayoor-o-Khuddar (um khu%at Se Gurezan, ,oh khu%at Pe Nisar

(hey "ought "or honour, se!"res0e3t, #ours the se!"s!ayer>s kni"e, #ou shun the ties o" &rotherhood, (hey 3herished more than !i"e5

(um Ho Gu"tar Sara0a, ,oh Sara0a Kirdar (um (araste Ho Ka!i Ko, ,oh Gu!istan Bah Kinar #ou 3an &ut %ea7e the %e& o" %ords, (hey did their deeds o" might6 #ou 0ine a"ter a &ud6 they &asked 2n gardens "!o%er &right5

& (a!ak #aad Hai ;oumon Ko Hikayat 'n Ki Na+sh Hai Sa"ah-e-Hasti Pe Sada+at 'n Ki (he %or!d remem&ers sti!! the ta!es %hi3h hymn their &ra7ery, nd in their storied &ook o" !i"e shines their sin3erity5

Mis!-e- njum '"a+-e-;oum Pe Roshan Bhi Hu%e But-e-Hindi Ki Moha&&at Mein Barhman Bhi Hu%e '0on your nation>s sky you rose !ike stars o" &ri!!iant hue, (he !ure o" 2ndia>s ido!s made e7en Brahmans out o" you?

Shau+-e-Par%az Mein Mehjoor-e-Nasheman Bhi Hu%e Be- ma! (he Hi $a%an, Deen-e-Se Badzan Bhi Hu%e Dra%n &y the %ander!ust, you %ent aro7ing ="rom your nests6 S!oth"u! in good, your youth ne@t !earnt to dou&t their "aith>s &ehests?

2n Ko (ehzee& Ne Har Bande Se zad Kiya *a Ke Kaa&e Se Sanamkhane Mein &ad Kiya =En!ightenment> ensnared you a!!, and a!! your ="etters> "e!!, (he !and o" Ka&a you "orsook, 2n ido!!and to d%e!!)

;ais .ehmat Kash-e-(anhai-e-Sehra Na Rahe Shehr Ki Khaye Hu%a, Bad #e Pema Na Rahe) 2" !onging ;ais roams no more, &ut seeks the to%n again, *ea7ing the !one!y desert %astes to share ti!e !i"e F" men,

,oh (o Di%ana Hai, Basti Mein Rahe #a Na Rahe #e .aroori Hai Hija&-e-Rukh-e-*ai!a Na Rahe) ;ais is mad6 %hat i" he d%e!!s in to%n or %i!derness1 #et "rom him *ay!a must not 7ei! her "a3e in &ash"u!ness)

Gi!a-e-$or Na Ho, Shik%a-e-Baidad Na Ho 2sh+ zad Hai, Kyun Husn Bhi zad Na Ho)

/om0!ain ye not o" heart unkind nor s0eak o" tyranny) ,hen *o7e no &ondage kno%s, then %hy shou!d Beauty not &e "ree1

Ehd-e-Nau Bar+ Hai, atish .an-e-Har Khirman Hai yman 2s Se Koi Sehra No Koi Gu!shan Hai Ea3h sta3k and &arn it sets on "ire, (his !ightning !ike Ne% ge, Nor &o%!ing %i!d nor garden gay es3a0es its "!aming rage?

2s Nayi ag Ka +%am-e-Kuhan 2ndhan Hai Mi!!at-e-Khatam-e--usal )S*A*+*, Shao!a Ba Perahan Hai (his ne% "ire "eeds on "ue! o!d,A(he nations o" the 0ast, nd they too &urn to %hom %as sent God0s (esse&6er, the !ast5

aj Bhi $o Barahee% )A*S*, Ka 2maan Paida ag Kar Sakti Hai ndaz-e-Gu!istan Paida But i" the "aith o" Abraha% there, on3e again, is &orn, ,here !ea0s this "!ame, "!o%ers %i!! &!oom, and !augh its &!aze to s3orn5

Dekh Kar Rang-e-/haman Ho Na Pareshan Ma!i Kouka&-e-Ghun3ha Se Shakhain Hain /hamakne ,a!i #et, !et the gardener not &e sad to see the garden>s 0!ight, -or soon its &ran3hes %i!! &e gay %ith &uds, !ike stars o" !ight?

Khas-o-Khashaak Se Hota Hai Gu!istan Kha!i Gu! Bar ndaaz Hai Khoon-e-Shuhada Ki *aa!i (he %ithered !ea7es and %eeds %i!! 0ass, and a!! its s%ee0ings o!d? -or there, again, %i!! martyr&!ood in roses red un"o!d5

Rang Gardoon Ka .ara Dekh (au 'nna&i Hai #eh Nika!te Hu%e Suraj Ki '"a+ (aa&i Hai But !ook) a hint o" russet hue, Brightening the eastern skies, (he g!o% on yon horizon>s &ro%, Hera!ds a ne% sunrise5

'mmatain Gu!shan-e-Hasti Mein Samar /heeda Bhi Hain ur Mehroom-e-Samar Bhi Hain, Khazan Didah Bhi Hain 2n *i"e>s o!d garden nations !i7ed %ho a!! its "ruits enjoyed, ,hi!e others !onged in 7ain, %hi!e some the %inter &!asts destroyed?

Saikron Nakh! Hain, Kaheeda Bhi, Ba!eeda Bhi Hain Saikron Batan-e-/haman Mein &hi Poshida Bhi Hain 2ts trees are !egion? some de3ay, ,hi!e others "!ush %ith &!oom, nd thousands sti!! their &irth a%ait, Hid in the garden>s %om&?

Nakh!-e-2s!am Namoona Hai Bru-Mandi Ka Pha! Hai #e Saikron Saa!on Ki /haman Bandi Ka sym&o! o" !u@urian3e, (he (ree o" 2s!am reigns, 2ts "ruits a3hie7ed %ith 3enturies o" gardentending 0ains5

Pak Hai Gard-e-,atan Se Sirr-e-Daman (era (u ,oh #ousa" Hai Ke Har Misr Hai Kinaan (era #our ro&e is "ree "rom dust o" home, Not yours su3h narro% ties, (hat Yousu" you, %ho /anaan s%eet, 2n e7ery Egy0t !ies?

;a"i!a Ho Na Sake Ga Ka&hi ,eeran (era Ghair #ak Bang-e-Dara Ku3h Nahin Saman (era (he +a"i!a 3an ne>er dis0erse #ou ho!dest the starting &e!!sG Nothing e!se is needed, i" your %i!! #our on%ard mar3h im0e!s5

Nakh!-e-Shama sti-o-Dar Shao!a Da%ad Resha-e-(u a+&at Soz Ba%ad Saya-e- ndesha-e-(u #ou 3and!etree) your %i3k!ike root, 2ts to0 %ith "!ame i!!umes, #our thought is "ire, its 7ery &reath a!! "uture 3are 3onsumes5

(u Na Mit $aye Ga 2ran Ke Mit $ane Se Nasha-e-Mai Ko (a>a!u+ Nahin Pemane Se nd you %i!! su""er no sur3ease shou!d 2ran>s star de3!ine, 2t is not the 7esse! %hi3h de3ides the 0oten3y o" %ine?

Hai yan #orish-e-(ataar Ke "sane Se Pas&an Mi! Gaye Kaa&e Ko Sanam Khane Se 2t is 0ro7ed to a!! the %or!d, "rom ta!es o" (artar 3on+uerors, (he Ka&a &ra7e de"enders "ound in tem0!e%orshi00ers5

Kashti-e-Ha+ Ka .amane Mein Sahara (u Hai sr-e-Nau Raat Hai, Dhund!a Sa Sitara (u Hai 2n you re!ies the &ark o" God, dri"t &eyond the &ar, (he ne%&orn age is dark as night, nd you its dim 0o!estar5

Hai $o Hangama Bi0a #orish-e-Ba!ghari Ka Gha"i!on Ke *iye Pegham Hai Baidari Ka (he Bu!gars mar3h) the "iend o" %ar in "ear"u! "ury &reathes? (he message 3omes6 :S!ee0ers, a%ake) (he Ba!kan 3au!dron seethes5<

(u Samajhta Hai #e Saman Hai Di! azari Ka 2mtihan Hai (ere 2saar Ka, Khud-Dari Ka #ou deem this a 3ause o" grie",#our heart is morti"ied? But no, your 0ride, your sa3ri"i3e, (hus, on3e again, are tried5

Kyun Harasan Hai Sahee!-e--aras-e- ada Se Noor-e-Ha+ Bujh Na Sake Ga Na"s-e- ada Se Beneath your "oes i" 3hargers neigh1 ,hy trem&!e you in "right1 -or ne7er, ne7er, sha!! their &reath e@tinguish Hea7en>s !ight5

/hashme-e- +%am Se Makh"i Hai Ha+i+at (eri Hai &hi Meh"i!-e-Hasti Ko .aroorat (eri Not yet ha7e other nations seen %hat you are tru!y %orth, (he rea!m o" Being has need o" you "or 0er"e3ting this earth5

.inda Rakhti Hai .amane Ko Hararat (eri Kouka&-e-;ismat-e-2mkan Hai Khi!a"at (eri 2" anything yet kee0s %or!d a!i7e, =2t is yours im0etuous zea!, nd you %i!! rise its ru!ing star, nd you %i!! sha0e its %ea!5

,a+t-e--ursat Hai Kahan, Kaam &hi Ba+i Hai Noor-e-(ouheed Ka 2tmam &hi Ba+i Hai (his is no time "or id!e rest, Mu3h yet remains undone? (he !am0 o" ta%hid needs your tou3h to make it shame the sun)

Mis!-e-Bu ;aid Hai Ghun3he Mein, Preshan Ho $a Rakht Bar Dosh Ha%aye /hamanistan Ho $a #ou are !ike "ragran3e in the &ud, Di""use yourse!"6 &e "ree5 Per"ume the garden &reeze, and "i!! the earth %ith s3ent o" you55

Hai (unk Maya (o .arre Se Bya&an Ho $a Naghma-e-Mouj Se Hangama-e-(oo"an Ho $a) -rom dusty s0e3k, do you in3rease to tra3k!ess desert main5 -rom a "aint &reeze, a tem0est gro%, Be3ome a hurri3ane)

;u%%at-e-2sh+ Se Har Past Ko Ba!a Kar De Dehr Mein 2sm-e-(uha%%ad )S*A*+*, Se 'ja!a Kar De

Raise you, through *o7e, a!! hum&!e to greatness and to "ame? En!ighten you the gro0ing %or!d %ith dear (uha%%ad>s Name5

Ho Na #e Phoo! (o Bu!&u! Ka (arannum Bhi Na Ho /haman-e-Dehr Mein Ka!iyon Ka (a&assum Bhi Na Ho 2" this "air "!o%er &!ossom not, (he &u!&u! %i!! not sing, Nor rose&uds make the garden smi!e %e!3oming in the s0ring?

#e Na Sa+i Ho (o Phir Mai Bhi Na Ho, Khum Bhi Na Ho Bazm-e-(ouheed Bhi Dunya Mein Na Ho, (um Bhi Na Ho 2" he is not the saki, then nor jar nor %ine %i!! &e, Nor in this %or!d %i!! ta%hid shine, Nor your heart &eat in you?

Khema "!ak Ka 2stada 2ssi Naam Se Hai Na&z-e-Hasti (a0ish amadah 2ssi Naam Se Hai #onder etherea! skyey tent, (his great name sti!! sustains, nd dan3ing to its musi3, "!o%s the &!ood in *i"e>s o%n 7eins5

Dasht Mein, Daman-e-Kuhsar Mein, Maidan Mein Hai Behr Mein, Mouj Ki ghosh Mein, (oo"an Mein Hai 2t is in the "orests and the hi!!s, nd on the tran+ui! 0!ains, 9n the seas, in the arms o" %a7es, 2n roar o" hurri3anes?

/heen Ke Shehr, Mara+ash Ke Bya&an Mein Hai ur Poshida Musa!man Ke 2man Mein Hai musi3 heard in /hina>s to%ns, Moro33o>s desertsong, nd hid %ithin ea3h Mus!im>s heart, 2t makes his "aith gro% strong5

/hashm-e- +%am #e Nazara &ad (ak Dekhe Ri""at-e-Shan-e-7-a"aa&a La Ka #i ra 0 Dekhe *et a!! the 0eo0!es o" the %or!d see ti!! the end o" time, Ho% 2 ha7e made this g!orious name &eyond a!! thought su&!ime)

Mardam-e-/hashm-e-.ameen #ani ,oh Ka!i Dunya ,oh (umhare Shuhada Pa!ne ,a!i Dunya (hat 0u0i! o" the eye o" Earth, Soi! on!y dark men tread, (hat region %here ha7e a!%ays &een your martyrs &orn and &red,

Garmi-e-Mehr Ki Par%arda Hi!a!i Dunya 2sh+ ,a!e $ise Kehte Hain Bi!a!i Dunya (hat !and u0on the hot sun>s !a0, (hat !and o" a! hi!a!, ,hi3h !o7ers "ond!y !o7e to 3a!! (he !and o" their Bilal,

(a0ish ndoz Hai 2ss Naam Se Paare Ki (arah Ghouta .an Noor Mein Hai ankh Ke (are Ki (arah 2s a!! a+ui7er %ith this Name, *ike trem&!ing mer3ury, *ike 0u0i!s dark, in 0oo!s o" !ight, 2t s%ims 0er0etua!!y)

+a! Hai (eri Si0ar, 2sh+ Hai Shamsheer (eri Mere Dar7aish) Khi!a"at Hai $ahangeer (eri #our shie!d &e %isdom, &e your s%ord the "!aming *o7e Di7ine, My "ond der7ish) do you not kno% that a!! the %or!d is yours1

Ma Si%a !!ah Ke *iye ag Hai (ak&eer (eri (u Musa!man Ho (o (a+deer Hai (ad&eer (eri !! e!se &ut God is at your "eet, 2" sounds your (ak&eer great? 2" you a Mus!im tru!y are, #our e""ort is your "ate5

Ki (uha%%ed )S*A*+*, Se ,a"a (u Ne (au Hum (ere Hain #eh $ahan /heez Hai Kya, *oh-o-;a!am (ere Hain

(o my (uha%%ad &e &ut true, nd you ha7e 3on+uered me? (he %or!d is nothing you %i!! 3ommand My Pen o" Destiny5

Il%/o/Ish8 KNO+L5DG5 AND LO95

2!m Ne Mujh Se Kaha 2sh+ Hai Di%ana-Pan 2sh+ Ne Mujh Se Kaha 2!m Hai (akhmeen-o-.an Kno%!edge said to me, *o7e is madness? *o7e said to me, Kno%!edge is 3a!3u!ationA

Band-e-(akhmeen-o-.an) Kirm-e-Kita&i Na Ban 2sh+ Sara0a Huzoor, 2!m Sara0a Hija&) 9 s!a7e o" 3a!3u!ation, do not &e a &ook%orm) *o7e is Presen3e entire, Kno%!edge nothing &ut a Eei!5

2sh+ Ki Garmi Se Hai Maarka-e-Kainat 2!m Ma+am-e-Si"at, 2sh+ (amasha-e-.aat (he uni7erse is mo7ed &y the %armth o" *o7e? Kno%!edge dea!s %ith the ttri&utes, *o7e is a 7ision o" the Essen3e?

2sh+ Sukoon-o-Sa&at,2sh+ Hayat-o-Mamat 2!m Hai Paida Sa%a!, 2sh+ Hai Pinhan $a%a&) *o7e is 0ea3e and 0ermanen3e, *o7e is *i"e and Death6 Kno%!edge is the rising +uestion, *o7e is the hidden ans%er5

2sh+ Ke Hain Maujazat Sa!tanat-o--a+r-o-Deen 2sh+ Ke dna Ghu!am Sahi&-e-(aj-o-Nageen Kingdom, "aith and "a+r are a!! mira3!es o" *o7e? (he 3ro%ned kings and !ords are &ase s!a7es o" *o7e?

2sh+ Makan-o-Makeen, 2sh+ .aman-o-.ameen 2sh+ Sara0a #a+een, ur #a+een -atah-e-Ba&) *o7e is the S0a3e and the /reation, *o7e is (ime and Earth) *o7e is 3on7i3tion entire, and 3on7i3tion is the key)

Shara-e-Moha&&at Mein Hai 2shrat-e-Manzi! Haraam Shorish-e-(oo"an Ha!a!, *azzat-e-Sahi! Haraam (he !u@ury o" destination is "or&idden in the re!igion o" *o7e? -ighting the storms is 0ermitted, &ut the 3om"ort o" the shore is "or&idden?

2sh+ Pe Bij!i Ha!a!, 2sh+ Pe Hasi! Haraam 2!m Hai 2&n-'!-Kita&, 2sh+ 'mm-'!-Kita&) *ightning is 0ermitted to *o7e, Har7est is "or&idden5 Kno%!edge is the 3hi!d o" the Book, *o7e is the mother o" the Book5 Dil The Heart

;issa-e-Dar-o-Rasan Bazi-e-(i"!ana-e-Di! 2!tijaye = rini> Surkhi-e- "sana Di! (a!es o" ga!!o%s and 3ru3i"i@ion are mere 3hi!d>s 0!ay "or the Heart (he re+uest o" rini is on!y the tit!e o" the story o" the Heart

#a Ra& 2ss Saghir-e-*a&raiz Ki Mai Kya Ho Gi $adah-e-Mu!k-e-Ba+a Hai Khat-e-Pemane-e-Di! 9 *ord) Ho% 0o%er"u! the "u!! 3u0 o" that %ine %ou!d &e1 (he ,ay to eternity is ea3h sing!e !ine on the measuring 3u0 o" the Heart

&ar-e-Rehmat (ha Ke (hi 2sh+ Ki Bij!i (a Ra&) $a! Gyi Mazraa-e-Hasti (o 'ga Dana-e-Di! 9 *ord) ,as it the 3!oud o" mer3y or the thunder&o!t o" *o7e ,hen the !i"e>s 3ro0 got &urned do%n, s0routed the seed o" the Heart

Husn Ka $anj-e-Giran Maya (ujhe Mi! $ata (u Ne -arhad) Na Khoda Ka&hi ,eera-e-Di! #ou %ou!d ha7e got the Beauty>s &ounti"u! treasure 9 -arhad) #ou ne7er dug into the ruins o" the Heart

rsh Ka Hai Ka&hi Kaa&e Ka Hai Dhoka 2ss Par Kis Ki Manzi! Hai E!ahi) Mera Kashana-e-Di!

No% it !ooks !ike the = rsh=, no% !ike the Ka>&ah 9 God) ,hose !odging is the a&ode o" my Heart

2ss Ka 0na Hai $unoon ur Mujhe Souda 0na Di! Kisi ur Ka Di%ana, Mein Di%ana-e-Di! 2t has its o%n junun and 2 ha7e my o%n sa%da B0assionC (he Heart !o7es someone e!se and 2 !o7e the Heart

(u Samajta Nahin e .ahid-e-Nadan 2ss Ko Rashk-e-Sad Sajda Hai Ek *aghzish-e-Mastana-e-Di! #ou do not 3om0rehend this, 9 sim0!e hearted as3eti3) En7y o" a thousand 0rostrations is one s!i0 o" the Heart

Khak Ke Dhair Ko 2kseer Bana Deti Hai ,oh sar Rakhti Hai Khakstar-e-Par%ana-e-Di! 2t 3hanges the hea0 o" earth into e!i@ir Su3h is the 0o%er o" the ashes o" the Heart

2sh+ Ke Daam Mein Phans Kar #e Riha Hota Hai Bar+ Girti Hai (o #e Nakh! Hara Hota Hai 2t gains "reedom a"ter &eing 3aught in the net o" *o7e 9n &eing thunderstru3k greens u0 the tree o" the Heart5
Shia TV - Visit to Iran - Episo ! " - #r $

ma'arfat e ilahi
tanha na usay apnay dil e tang main pehchan

har agh main har dasht main har sang main pehchan ay rang main ya rang main nerang main pehchan man3il main mu'amat main farsang main pehchan har aan main har at main har dhang main pehchan aashi' hai to dil ar ko har ik rang main pehchan

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)itting on a throne 9igh in the :$; 3one

Materialistic lindfold -alues uried eneath ha its old

(rushing a out all those spirits Through 'uests of the now, we are told

<iving in a whirlpool = livious to pains of loving souls

>$? >Me? >Mine? @ou thunder

>$ am the only one?

>@ou can all wonder?

Auffing and panting, you further yell >Do or die, you can as well e in hell?

9ere;s a word of long told tales

Aride, "go and sorts never stayed

* whiff of the air *nd all scrapers tear

Aaper money @our power ecame

@ou rawl with energies )ources of which, not yours

9old a while Take a deep sigh

<ook at your deeds )ow not devil;s seeds

Time comes and goes ,ame is friend of those

,orgetting themselves Alacing reality on shelves

<iving in a lim o @ou slash people;s roles

)trengthening your tall ego Built on graves of people's souls

(ries, woes, nights not slept for eons a ound Thousands suffered pain on your account

Thinking you;ll get off free from all counts <ittle do you realise, a cycle that's wound

There's always a reward or a pay ack in line +arma, karma your karma you decide

Bemem er me, for $ shall not go out of sight Watch you pay, for your tango on my very life

)itting on my soul;s corpse @ou heartlessly destroyed Together with me, all those you caused despair Waiting to see you through your karmic gate ... <et time take it's course, until then, a 'uiet phase6

"k "k 'atre ka mujhe dena pDa hisa +9un&e&jigar, vadiyat&e&mi3gan&e&yaar tha * mei1 hu1 aur matam&e&yak shehr&e&aar3oo ToDa jo tu ne *aina, tamsaldar tha .aliyo1 mei1 meri na'ash ko khinche phiro ke mei1 Ca1 dada&e&hava&e&sar&e&reh gu3ar tha

+ahte hain ka hi gosht na khaata tha Moarree Ahal phool pe karta tha hamesha gu3ar&au'aat "k dost ne hoona hua teetar use heja )haayad ke ye shaatir isi tar'ee se ho maat @e khwaan&o&tar&o&taa3a Moarree ne jo dekha +ahne lagaa wo )aahi &e&.ufraan&o&<a3umaat *i murg&e& echaara 3araa ye to ataa tu Tera wo gunaah kya tha, hai ye jiski ma'aafaat *fsos&sad&afsos ke shaahee.n na anaa tu Dekhe na teri aankh ne fitrat ke ishaaraat Ta'deer ke 'a3i ka ye fatwa hai a3al se 9ai jurm&e&3aifii ki sa3aa marg&e&mafaajaat ,alsafa&o&Ma3ha @e aaftaa kya, ye sipeh&re& areen hai kya )amjha nahi tasalsul&e&shaam&o&sahar ko mai.n *pne watan me hoon ke gari &ud&dayaar hoon Darta hoon dekh dekh ke is dasht&o&dar ko mai.n +hulta nahin mere safar&e&3indagi ka raa3 <aaun kahaan se anda&e&saahi na3ar ko mai.n 9airaa.n hain Bu *li ke mai.n aaya kahaan se hoon Bumi ye sochta hai ke jaaon kidhar ko mai.n Caata hoon thodi duur har ek rah ro ke saath Aehchaanta nahin hoon a hi raah ar ko mai.n 9aaroon ne kaha wa't&e&raheel apne pisar se Caaega ka hi tu hi isi raahgu3ar se Aosheeda hai kaafir ki na3ar se Malk&ul&Maut

<ekin nahi posheeda musalmaa.n ki na3ar se (haman me rakht&e&gul sha nam se tar hai )aman hai sa 3aa hai aad&e&sahar hai Magar hangaama ho sakta nahin garm @ahaan ka laala e&so3&e&jigar hai Meer&e&sipah&naasa3a lashkar yaan shikast&e&saf *h6 vo teer&e&neemkash jiska na ho koi hadaf $sh'&e& utaan se haath utha, apni khudi me duu ja 1aksh&o&nigaar&e&dair mein khune&e&jigar na kar talaf Misl&e&Daleem ho agar maarka aara koi * hi darakht&e&Toor se aati hai aang&e&naatakhaf

Dil so3 se khaali hai nigaah pak nahi hai Ahir is me aja kya ke tu e aak nahi hai 9ai 3auk&e&tajjali hi isi khaak mein pinhaa.n .aafil tu nira sahi &e&idraak nahin hai Bijli hoon na3ar koh&o& aya aa.n pa hai meri Mere liye shaayaa.n khas&o&khaashaak nahi hai +a tak rahe mehkoomi&e&anjum me meri khaak @a mein nahi ya gardish&e&iflaak nahi hai

Ca ish' sikhaata hai *adam& e&+hudagaahi +hulte hain gulaamo.n par asrar&e&shahnshaahi *aiin&e&jawaan&mardaa.n ha' goi&o& e aaki *llah ke )hero.n ko aati nahi Bo aahi *i taair&e&laahuuti us ri3' se maut acchhi Cis ri3' se aati ho parvaa3 me kotaahi *ttaar ho Bumi, Ba3i ho .i3aali ho +uch haath nahi aata e&aah&e&sahar gaahi Daara&o&)ikandar se vo Mard&e&fa'eer aula 9o jiski fa'eeri me oo&e&*sadullaahi 9asraton ke paaon me aidiyaan nahi hoti Daid aashiyaanon me ijliyaan nahi hoti 9usn kaise samjhega ish' teri maj oori

*aine ki aankhon me putliyaan nahi hoti +on shakhs aisa hai tum he mujh ko atlaao Cis&se 3indagani me galtiyaan nahi hoti

Mataa&e& e ahaa hai dard so3&e&aar3oomandi Makaam&e& andagi dekar na loon shaan&e&+hudawandi @e fai3aan&e&na3ar tha ya ke ma'ta ki 'araamat thi )ikhaaye kisne $smail ko aadaa &e&far3andi Tere aa3aad ando ki na ye duniya na wo duniya @ahaan marne ki paa andi wahaan jeene ki paa andi Wo mera raunak&e&mehfil kahaan hai Meri ijli mera haasil kahaan hai Ma'aam iska hai dil ki khilwaton me +huda jaane ma'aam&e&dil kahaan hai

@ehi *dam hai sultan Behr&o& ar ka +ahoon kya maajra is e& asar ka 1a khud ein, ne +huda ein ne jahaan ein @ehi shaahkaar hai tere hunar ka *'l kahti hai ke pi sheer&o&shakar $sh' kahta hai ke pi khoon&e&jigar *'l kahti hai ke maal&aa&maal ho $sh' kahta hai ke paaymaal ho *'l kahti hai ke takht&e&shaahna mile $sh' kahta hai ke veeraana mile *'l kahti hai ke chal a3aar ko $sh' le jaata hai koo&e&yaar ko Eski hasrat hai jise dil se hula hi na sakoon Dhoondne usko chala hoon jise paa hi na sakoon @aar ko hamne jaa& &jaa dekha +ahin 3aahir kahin chupa dekha Bau mein hai rakhsh&e&umr kahaan dekhiye thame 1e haath aank par hai na paa hai ra'aa me

Shi%&a Kyon Ziaan kaar banun, sood framosh rahoon? Fikr-e-farda na karu , mahw-e-ghum-e-dosh rahoon, Naale bulbul ke sunoon, aur hama tan gosh rahoon, Hamnawa main bhi koi gul hoon ke khamosh rahoon? Jurrat aamoz miri taab-e-sakhun hai mujhko, hikwa !llah se khakam badahan hai mujhko" !i Khuda shikwa-e-arbab-e-wafa bhi sun le, Khu gar-e-hamd se thora sa gila bhi sun le" $hi tau maujood azal se hi tiri zaat-e-%adim, &hool tha zeb-e-'haman, (ar na (areshan thi shamim) hart insaaf hai, ai, sahib-e-altaf-e-amim, *oo-e-gul (hailti kis tarah jo hoti na nasim?
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Hum se (ahle tha ajab tere jahan ka manzir, Kahin masjood the (ather, kahin maabood shajar, Khugar-e-(aikar-e-mahsoos thi insaan ki nazar, +aanta (hir koi un-dekhe Khuda ko kyonkar? $ujhko maalum hai leta tha koi naam tira? ,uwwat-e-baazoo-e-+uslim ne kiya Kaam tira###############

*as rahe the yahin saliju% bhi, toorani bhi, !hl-e-'hin 'heen mein, .ran mein sasaani bhi, .si maamoore mein aabad the /unaani bhi, .si duniya mein /ahudi bhi the, Nusraani bhi, &ar tire naam (e talwar uthai kis ne, *aat jo bigri huri thi who banaai kis ne?
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$he hameen ek tire maarka aaraaon meinKhushkion mein kabhi larte, kabhi dariyaon mein, 0i azaanen kabhi 1uro(e ke kaleesaaon mein, Kabhi !fri'a ke ta(te hue sahraaon mein"

$hi na ku'hh teg zani a(ni hakumat ke lieye, ar ba-kaf (hirte the kya dahar mein daulat ke lieye?
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,aum a(ni jo zar-o-maal-e-jahan (ar marti, *ut faroshi ke iwaz but shikni kyon karti? Na%sh tauheed ka har dil (e bithaya hum ne, Zer-e-khanjar bhi yeh (aigham sunaya hum ne" $u hi kah de ke ukhara dar-e-Khyber kis ne, haher %aiser ka jo tha us ko kiya sar kis ne?
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$ore makhlu% khudawandon ke (aikar kis ne? Kaat kar rakh diye kaffaar ke lashkar kis ne? !a gaya ain laraai mein agar wa%t-e-namaz, ,ibla roo ho ke zamin bos hui %aum-e-Hejaz, 1k hi saf mein khare ho gaye mahmud-o-!yaz, No koi banda raha aur no koi banda nawaz"
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*anda-o-sahib-o-muhtaaj-o-ghani ek hue, $eri sarkar mein (ahun'he tau sabhi ek hue" +ehfil-e-kaun-o-makaan mein shar-o-shaam (hire, +ai-e-tauheed ko lekar sift-e-jam (hire" 0asht tau dasht hain, darya bhi na 'hhore hum ne, *ahr-e-zulmaat mein daura diye ghore hum ne"
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afah-e-dahar se baatil ko mitaya hum ne, Nau-e-insaan ko ghulami se 'hhuraya hum ne, $ere kaabe ko jabeenon se basaya hum ne, $ere ,uraan ko seenon se lagaya hum ne" &hir bhi hum se yeh gila hai, ke wafadar nahin, Hum wafadar nahin, tu bhi tau dildar nahin###############

2ahmaten hain tiri aghiyar ke kashaanon (ar,

*ar% girti hai tau be'hare +usalmaanon (ar/eh shikait nahin, hain un ke khazane maamur, Nehin mehfil mein jinhen baat bhi karne ka shaoor, ,ahar tau yeh hai ke kafir ko milen hoor-o-%asoor, !ur be'haare +usalmaan ko fa%t waada-e-hoor###############

$aan-e-aghiyaar hai, ruswai hai, nadaari hai, Kya tere nam (e marne ka iwaz khwari hai? Hum tau jeete hain ke duniya mein tira naam rahe, Kahin mumkin hai sa%i na rahe, jaam rahe? $eri mehfil bhi gai, 'hahne wale bhi gaye, hab ki aahen bhi gaien, subah ke nale bhi gaye,
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0il tujhe debhi gaye, a(na sila le bhi gaye, !a ke baithe bhi na the, ke nikaale bhi gaye" !ae ushaa%, gaye waada-e-farda lekar, !b unhen dhoond 'hirag-e-rukh-e-zeba lekar0ard-e-3aila bhi wohi, ,ais ka (ahlu bhi wohi, Nejd ke dasht-o-jabal mein ram-e-aahoo bhi wohi,
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.sh% ka dil bhi wohi, husn ka jaadoo bhi wohi, 4mmat-e-!hmed-e-+ursil bhi wohi, tu bhi wohi, &hir yeh aazurdagi-e-ghair-sabab kya maani, !(ne shaidaaon (e yeh 'hashm-e-ghazab kya maani? .sh% ki khair, who (ehli si ada bhi na sahi, Jaada (aimaai taslim-o-raza bhi na sahi,
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Kabhi hum se, kabhi ghairon se shanasaai hai, *aat kahne ki nahin, tu bhi tau harjaai hai" !hd-e-gul khatam hua, tut gaya saaz-e-'haman, 4r gaye dalion se zamzama (ardaaz-e-'haman" 1k bulbul hai ke hai mahw-e-tarannum ab tak, 4s ke seene mein hai naghmon ka talatam ab tak"

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,umrian shaakh-e-sanober se gurezaan bhi huin, &attian (hool ki jhar jhar ke (areshan bhi huin) 5ho (urani ra6ishen bagh ki weeran bhi huin, 0aalian (arahan-e-barg se uriaan bhi huin" ,aid-e-mausim se tabiat rahi aazad uski, Kaash gulshan mein samjhta koi faryaad uski" 7haak is bulbul-e-tanha ki nawa se dil hon, Jaagne wale isi baang-e-dara se dil hon"
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/aani (hir zinda naye ahd-e-wafa se dil hon, &hir isi bada-e-deereena ke (yaase dil hon" !jmy khum hai tau kya, mai tau Hejaazi hai miri, Naghma Hindi hai tau tya, lai tau Hejaazi hai miri"

'a&a(-!-Shi%&a 0il se jo baat nikalti hai, asar rakhti hai, &ar nahin, taa%at-e-(arwaaz magar rakhti hai" ,udsi-ul-asal hai, rif-at (e nazar rakhti hai, Khaak se uthti hai, gardoon (e guzar rakhti hai" .sh% tha fitna gar-o-sarkash-o-'halaak mira, !asman 'heer gaya nala-e-bebaak mira" &ir-e-gardoon ne kaha sun ke, kahin hai koi*ole sayyaare, sar-e-arsh-e-barin hai koi7haand kahta tha, nahin, ahl-e-zamin hai koiKahkashaan kahti thi, (oshida yahin hai koiKu'hh jo samjha tau mere shikwe ko 2izwan samjha, +ujhe jannat se nikala hua insaan samjha"
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$hi farishton ko bhi hairat, ke yeh aawaaz hai kya!rsh waalon (e bhi khulta nahin yeh raaz hai kya$aa sar-e-arsh bhi insaan ki tag-o-taaz hai kya? !a gai khak ki 'hutki ko bhi (arwaaz hai kya? 8haafil aadaab se yeh sukkaam-e-zamin kaise hain, hokh-o-gustaakh yeh (asti ke makin kaise hain,

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.s %adar shokh ke !llah se bhi barham hai, $ha jo masjud-e-malaik yeh wohi !adam hai? !alam-e kaif hai, dana-e-ramuz-e-kam hai, Haan, magar ijaz ke asrar se namahram hai" Naaz hai taa%at-e-guftaar (e insaanon ko, *aat karne ka sali%a nahin nadaanon ko###############

!ai aawaaz ghum-angez hai afsana tira, !shk-e-betaab se labrez hai (aimana tira" hukr shikwe ko kiya husn-e-ada se tu ne, Hum sakhun kar diyabandon ko khuda se tu ne" Hum tau mayal ba-karam hai, koi saa-il hi nahin, 2ah dikhlain kise rahraw-e-manzil hi nahin"
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$arbiat aam tau hai, jauhar-e-%abil hi nahin, Jis se taamir ho aadam ki yeh who gil hi nahin" Koi %abil ho tau hum shan-e-kai dete hain) 0hoondne waalon ko duniya bhi nai dete hainHaath be-zor hain, ilhaad se dil khoo-gar hain, 4mmati baais-e-ruswai-e-(aighamber hain"
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*ut-shikan uth gaye, baa%i jo rahe but-gar hain, $ha *rahim (idar, aur (isar !azar hain" *ada aasham naye saa%i naya khum bhi naye, Harm-e-Kaaba naya, but bhi naye, tum bhi naye" 5ho bhi din the ke yehi maya-e-raanai tha, Naazish-e-mausim-e-gul lala-e-sahraai tha###############

Jo +usalmaan tha !llah ka saudai tha, Kabhi mehboob tumhara yehi harjaai tha" afah-e-dahar se baatil ko mitaya kis ne? Nau-e-insaan ko ghulami se 'hhuraya kis ne?

+ere Kaabe ko jabeenon se basaya kis ne? +ere ,uran ko seenon se lagaya kis ne?
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$he tau aaba who tumhaare hi, magar tum kya ho? Haath (ar haath dhare muntezir-e-farda hoKya kaha? 9bahr-e-musalmaan hai fa%t waade-e-hur,9 hikwa beja bhi kare koi tau laazim hai shaoor!dal hai faatir-e-hasti ka azal se dastur, +uslim aaeen hua kafir tau mile hur-o-%asur)
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$um mein hooron ka koi 'hahne wala hi nahin, Jalwa-e-tur tau maujood hai, +oosa hi nahin" +unfait ek hai is %aum ki, nu%saan bhi ek, 1k hi sab ka nabi, din bhi, imaan bhi ek, Harm-e-(aak bhi, !llah bhi, ,uran bhi ek, Ku'hh bari baat thi hote jo musalmaan bhi ek###############

Fir%a bandi hai kahin, aur kahin zaaten hain" Kya zamane mein (an(aneki yehi baaten hain? Jaa ke hote hain masaajid mein saf-aara tau gharib, Zahmat-e-roza jo karte hain gawara tau gharib" Naam leta hai agar koi hamara, tau gharib, &ardah rakhta hao agar koi tumhara, tau gharib"
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4mra nasha-e-daulat mein hain ghafil hum se, Zinda hai millat-e-baiza ghurba ke dam se" hor hai ho gaye duniya se musalmaan naabood, Hum yeh kahte hain ke the bhi kahin +uslim maujood? 5aza mein tum ho nisari, tau tamuddan mein Hanood, /eh musalmaan hain- Jinhen dekh ke sharmain /ahud?
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*aa( ka ilm na bete ko agar azbar ho, &hir (isar %abil-e-miraas-e-(idar kyonkar hoHar koi mast-e-mai-e-zau%-e-tan aasaani hai,

$um musalmaan ho? /eh andaaz-e-musalmaani hai? 7haahte sab hain ke hon auj-e-surayya (e mu%eem, &ahle waisa koi (aida tau kare %alb-e-salim###############

!hd-e-nau bar% hai, aatish zan-e-har khirman hai, !iman is se koi sahra no koi gulshan hai" .s nai aag ka a%waam-e-kuhan eendhan hai, +illat-e-khatam-e-rasal shoula ba (arahan hai" 0ekh kar range-e-'haman ho na (areshan maali, Kookab-e-ghun'ha se shaakhen hain 'hamakne wali,
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Khas-o-khashaak se hota hai gulistan khaali, 8ul bar andaaz hai khun-e-shuhda ki laali" 2ang gardoon ka zara dekh tau unnabi hai, /eh nikalte hue suraj ki ufa% taabi hai" Nakhl-e-.slam namoona hai bro-mandi ka, &hal hai yeh sainkron saalon ki 'haman bandi ka"
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,aafila ho na sakega kabhi weeran tera, 8hair yak baang-e-dara ku'hh nahin samaan tera" Nakhl-e-shama asti-o-dar should dood resha-e-tu, !a%bat soz bood saya-e-andesha-e-tu" Ki +ohammed se wafa tu ne tau hum tere hain, /eh jahan 'heez hai kya, lauh-eo-%alam tere hain"

"aad kar ke mu&he nam ho gayi hongi palkain, '#ankh mein par gaya kuch' keh k ye tala huga "adon (e )arechay hen, "e *and +ahen ,otay. ,otay ,en -ath ,arpal, .o -ang +ahen ,otay

t is our choices that show what we truly are, far more than our abilities./ .oanne (athleen 0owling. ndifference is the strongest force in the universe. t makes everything it touches meaningless. 1ove and hate don't stand a chance against it.

JAB TERE SHAHER SE GUZARTA HOON

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Ek din main puchh baitha rabb nu, (yun dushman banayi baitha hain pyaar nu, 0abb ne mainu &awab ditta, Tu vi taa rabb banayi baitha hain apne yaar nu. 2 baby when its love if it aint rough, it aint no fun 3 45 Karte hain sajda su-e-jacha-khaana-e-Ali Mur mur ke dekhte hain, koi dekhta na ho Fall o !iants " Ken Follett #orld #ithout End " Ken Follett http677broadbandforum.in7bsnl-broadband7889:8-bsnl-broadband-night-unlimited-solution7 http677pcgyaan.wordpress.com7;<<:7=;7==7auto-connect7 http677broadbandforum.in7broadband-in-india7>=:?:-clarification-regarding-night-unlimited-usage7

'1ove is giving someone the power to destroy you...but trusting them not to.' (abir @ http677www.youtube.com7watchA vB*d>albE=CiD2featureBplayerEembedded

Iblees ki Majlis-e-Shura (The Devils Advisory Council)

*fter the first century of Mohammad A.B.E.9 and his close companions, $slam started eing wrapped y concepts that either were crafted or were orrowed y other religions. Enfortunately such concepts ecame e!actly $slam in ne!t centuries. This was the time when an attempt of conveying the real o jective of $slam and removing the veils of mistaken and misinterpreted thoughts could make Muslims feel a drift from religion. = viously it was an unmanagea le situation ut the world of $slam found an eye which could see real $slam hidden ehind thousands veils and a tongue that knew the psychological state of his audience 4 Mohammad $' al. The centre of his thoughts was Dur;an. 9e never considered himself a poet ut used poetry as a medium to deliver his message considering the circumstances and customs of the country. ,or him Dur;an was a ook that emphasi3ed >deed? rather than >idea?. = viously, a person who understands Dur;an very well, understands the world very well and knows the real issues of the world and their solution. ,or this post, $ have chosen one of his poems that he wrote in last years of his life 4 $ lees +i Majlis&e&)hura #The Devil;s *dvisory (oncil%. * person, who wrote his first ook >$lm&ul&$'tisaad #The study of "conomics%? in an age of FG #appro!%, definitely ends up with such a great work. This post is just an introduction to the poem ecause a single post is not enough to e!plain what $' al piled up in few verses. $f you would like to read the complete poem you can click here. The Alot $ lees is sitting with his five advisors and starts a meeting with self&praising statements and e!plains what he has done so far to take the world at this stage. ,irst advisor affirms his strategies and e!plains the state of people around the world. )econd advisor reminds them a out a threat. But first advisor corrects him and refutes his fear. Third advisor reminds them a out another >serious? threat. ,orth advisor provides the solution to that threat. ,ifth advisor e!plains that >serious? threat again in more detail to let $ lees understand the seriousness of the matter. $ lees who is listening to all advisors refutes all of the fears that they have ut discloses his own fear and considers it a >Beal? threat to his satanic system. 9e e!plains why he is afraid of that threat and then he finally tells them what to do. HHHHHHHHHHHHHHHHHHHHHHHHHHHH $B<"") (to his advisors) $ lees starts the meeting in a self&praising mood and says that this disgusting world has murdered all the hopes that residents of heaven had tied with it and now the great creator of this world who named it >+E1? is convinced to destroy it himself, then he says8 Mein 1e Dikhlaya ,arangi +o Malookiat +a +huwa Mein 1e Tora Masjid&=&Der&=&+alisa +a ,asoon Mein 1e 1adaaron +o )ikhlaya )a a' Ta'deer +a Mein 1e Mun;im +o Diya )armaya Daari +a Cunoo1 2. )howed the dream of Monocracy to "urope

F. I. J.

Broke the spell of religious centers )pread the concept of predestination among poor and innocent people .ave madness of (apitalism to rich community

Monocracy is a form of government in which the ruler is an a solute dictator and not restricted y a constitution or laws or opposition etc. But this is also a fact that a single person or a group of people can;t rule millions of people. Then how it happens/ Why millions of people follow the policies of a single person or of a group of people/ The ruler uses effective odies of the society to let people know that whatever he is doing is doing for their enefit or there is no other way around. Today >Media? is used for such purposes ut what those effective odies were in old times/ $t was clergy. Beligious centers uilt for some meaningful purposes in times of prophets used later in the era of monocracy for propagating concepts that could help the ruler;s policies. * misinterpreted elief that was injected in the rain of innocent and poor people was >Aredestination? so they didn;t take a stand against. Enfortunately religious odies made this concept e!act $slamic while this one concept destroys the all other concepts of Dur;an like revelation, practices, law of re'uital, sins, virtues, punishments, rewards, justice, judgment day etc. The will of .=D then was misinterpreted to prove the misinterpreted concept of >Aredestination?. *t the same time, there were rich people in the society. They kept the foundation of >(apitalism? so the wealth drew in more wealth. Aoor and innocent people were used as machinery in that wealth& uilding&factory. $f you keep one thousand rupees in a strong o!, you will find same one thousand rupees after K months ecause money does not ear children. But if you purchase a piece of land and hire few farmers who cultivate it for K months then you can get profit over the investment. Where does that profit come from/ = viously someone else works hard to produce it. *ll profit goes to you and you pay >wage? to the farmer and sometimes you even don;t pay >wages?. @ou get profit over the investment while farmer remains hungry in the field. *nd then clergy tells farmer that his poverty is predestined from .=D. =ne day he commits suicide and clergy tells his wife and children that it was all written for you from your .=D.

$ lees then claims that no&one can e!tinguish the fire that he has set. 1o&one can ring the ranches of the tree to the ground that he has watered. HHH ,irst *dvisor $s Mein +ya )hak 9ai +e Muhkim 9ai @eh $ leesi 1i3am Aukhta&Tar $s )e 9oye +hooy&e&.ulami Mein *waam 9ai *3al )e $n .haree on +e Mu'addar Mein )ujood $n +i ,itrat +a Ta'aa3a 9ai 1ama3&e&Be&Dayaam *ar3oo *wwal To Aaida 9o 1aheen )akti +aheen 9o *gar Aaida To Marjaati 9ai @a Behti 9ai +haam @eh 9amari )ayi&e&Aaiham +i +aramat 9ai +e *aj )ufi&o&Mulla Malookiat +e Bande 9ain Tamam Ti ;e&Mashri' +e <iye +aafi @ehi *fyoon Thi Warna Dawwali )e +uch +amtar 1aheen $lm&e&+alaam 9ai Tawaaf&o&9ajj +a 9angama *gar Ba'i to +ya/ +und 9o +ar Beh .ayi Momin +i Taigh&e&Be&1ayaam $n the a ove verses, first *dvisor affirms the strategies of $ lees and talks a out the state of world. 9e says8 >there is no dou t in the strength of satanic system ecause it has made common people slaves of the powerful odies of the society. They are in a state of surrendering. They follow the system that has een given to them ut do not strive to reform or re uild the system. They can never think a out taking a stand and if sometimes they think their hopes either are killed or remain unprocessed. Because this is the result of our continuous struggle that their clergy is serving monocracy. They are involved in unproductive activities and de ates over non&issues. They still perform prayers, fasting, hajj and other rituals ut they have lost the real essence of $slam.? HHH )econd *dvisor +hair 9ai )ultaani&e&Camhoor +a .hogha +e )har Tu Ceha1 +e Taa3a ,itno1 )e 1ahee1 9ai Ba&+ha ar )econd advisor interrupts first advisor and reminds him a out a threat >democracy? and says >it seems that you are not aware of latest threats? HHH ,irst *dvisor 9oon, Magar Meri Cehan&Beeni Batati 9ai Mujhey Co Malookiat +a *ik Aarda 9o +ya Es )e +hatar6 9um 1e +hud )hahi +o Aehnaya 9ai Camhoori <i aas Ca Lara *dam 9ua 9ai +hud&)hanaas&o&+hud&1igar +aro ar&e&)hehr&@aari +i 9a'ee'at *ur 9ai @eh Wajood&e&Meer&o&)ulta1 Aer 1ahee1 9ai Munhasar Majlis&e&Millat 9o @a Aarve3 +a Dar aar 9o 9ai Who )ulta1, .hair +i +heti Ae 9o Cis +i 1a3ar Tu 1e +ya Dekha 1aheen Maghri +a Camhoori 1i3aam/ (hehra Boshan, *ndroon (hange3 )e Tareek Tar )econd advisor says >$ am aware, ut we don;t need to e afraid of democracy ecause it is another form of monocracy. $t is a part of our planning ecause we had got an idea that human intellect is now at a stage where they won;t tolerate monocracy anymore. There is something ehind the throne greater than the king himself. $t does not matter whether a dictator rules or an elected politician, the real ruler is he who knows how to own the production of others. 9aven;t you seen the democratic system of west/ $t looks righter from outside ut is actually darker than the change3i system from inside.? HHH Third *dvisor Booh&e&)ultani Bahe Baa'i To Ahir +ya $3taraa 9ai Magar +ya Es @ahoodi +i )haraarat +a Cawaa / Third advisor confirms what first advisor e!plained a out democracy ut reminds all of them a out +arl Mar! as a serious threat to the satanic system. +arl Mar! is credited as the founder of communism however the idea of a society ased on common ownership of productive property can e traced ack to si!th century when a Aersian reformer >Ma3dak? instituted communal possessions and social welfare programs. This was later named as >Ma3dakism?. (ommunism is also considered to e a ranch of socialism. $' al elieved that y adding .=D to socialism we can come very close to the economic system that Duran suggests. $' al elieved that socialism or communism claim to uild a very strong society ut they are missing its foundation. = viously why a person would agree to share his productive property with others/ What would e the reason ehind such motivation/ $ re'uire a separate post to cover what an ideal economic system is and what happens when you add .=D to socialism/

But still communism was a serious threat to the satanic system. +arl Mar! and his companions5followers had taken a stand against capitalism and ruling parties. *nd then there was a series of revolutions from 2GM2 to FNNK in different areas of the world like Aaris (ommune in 2GM2, Bussian revolution in 2O2M, .erman Bevolution in 2O2G, (hinese Bevolution in 2OJO, *ugust Bevolution 2OJP, (u an Bevolution in 2OPO and many other movements. HHH ,ifth *dvisor (to Iblees) ,ifth advisor praises $ lees for his great satanic strategies. But also warns him that communism has ecome a great threat for the satanic system. $ lees should not take it lightly. .arche 9ain Tere Mureed *frang +e )aahir Tamaam * Mujhey Enki ,araasat Aer 1ahee1 9ai *ite aar Woh @ahoodi ,itna .ar Who Booh&e&Ma3dak +a Buroo3 9ar Da a 9one +o 9ai Es +e Cunoo1 se Taar&Taar Laagh&e&Dashti 9oraha 9ai 9amsar&o&)haheen&o&(hargh +itni )ar;at )e Badalta 9ai Mi3aaj&e&Bo3gaar (hagayi *ashufta 9okar Wus;at&e&*flaak Aer Cis +o 1adaani )e 9um )amjhe They $k Mushk&e&.hu aar ,itna&e&,arda +i 9ai at +a @eh *alam 9ai +e *aj +aanpte 9ain +ohsaar&o&Murgha3aar&o&Coo;e&Baar Mere *a'a Who Cehan Lair&o&La ar 9one +o 9ai Cis Cehan +a 9ai ,a'at Teri )ayaadat Aer Madaar ,ifth *dvisor says8 >This is a fact that they all are the servants of satanic systems ut we no more can depend on them. >Ma3dak? has appeared again in form of >+arl Mar!?. This is ecause we ignored him initially. $ am afraid he will win a victory over our satanic system.? HHH $B<"") (to his advisors) *fter listening to all of his advisors, $ lees says >This world is in my control. "ast and west oth will see their downfall soon. *ll political leaders and clergy are in my hand. $f anyone thinks that my system can fall down so easily then let him try.? Dast&e&,itrat ne kiya hai jin gare anon ko chaak Ma3daki Manta' +i )o3an )e 1aheen 9ote Bafu +a Darasakte 9ain Mujh +o $shtaraaki +oocha .ard @eh Aaresha1 Bo3gaar, *ashufta Magha3, *ashufta 9u >My satanic system is not going to e down ecause of Ma3dakism. These financially distur ed communists can;t frighten me.? ,inally, $ lees comes to the point and tells everyone a out a >B"*< T9B"*T?. 9ai *gar Mujh +o +hatar +oi To Es Emmat )e 9ai Cis +i +hakastar Mein * Tak 9ai )haraar&e&*ar3oo +haal +haal Es Daum Mein * Tak 1a3ar *ate 9ain Woh +arte 9ain *shk&e&)ehar&.aahi )e Co Laalim Wa3oo Caanta 9ai Cis Ae Boshan Batin&e&*yyam 9ai M*LD*+$*T ,$T1*&"&,*BD* 1*9""1, $)<*M 9*$ >There is only one nation $ am afraid of. That nation still has guts. $ can still see few people who weep whole night and do a lution with their tears. 9e who has an idea knows that the real future threat to our system is not Ma3dakism, $T $) *(TE*<<@ $)<*M.? $)<*M666666 *ll advisors were astonished. <ooking at each other with 'uestioning eyes that what has happened to $ lees/ Why he is afraid of such a self&righteous nation. $ lees continues8 HHH Caanta 9oon Mein @eh Emmat 9amil&e&Dura1 1ahee1 9ai Wohi )armaaya&Daari Banda&e&Momin +a Dee1 Caanta 9oon Mein +e Mashri' +i *ndheri Baat Mein Be&@ad&e&Be3a 9ai Aeeran&e&9aram +i *astee1 *sr&e&9a3ir +e Ta'aa3aa;o1 se 9ai <ekin @eh +hauf 9o 1a Caye *ashkara )har;e&Aaigham ar +ahee1 *l&9a3ar66 *ayeen&e&Aaigham ar se )au Baar *l&9a3ar 9aafi3&e&1amoos&e&Lan, Mard&*a3ma, Mard *free1 Maut +a Aaigham 9ar 1au&e&.ulami +e <iye 1e +oi ,aghfoor&o&+ha'aa1, 1e ,a'eer&e&Bah&1ashee1 +arta 9ai Daulat +o 9ar *asoodgi )e Aak&)aaf Mun;imo1 +o Maal&o&Daulat +a Banata 9ai *mee1 Es )e Barh +ar *ur +ya ,ikr&o&*mal +a $n'ilaa 6 Baadshaho1 ki 1aheen, *llah +i 9ai @eh Lamee1

(hashm&e&*alam )e Bahe Aoshida @eh *ayee1 to +hoo @eh .haneemat 9ai +e +hud Momin 9ai Mehroom&e&@a'ee1 $ lees e!plains to his advisors what $slam really is and how it could ecome a real threat any time for satanic system. Muslims do not hold Dur;an in their hands right now and spending their lives according to capitalism. But the enshrouded constitution of Mohammad A.B.E.9 could e e!posed to them any time due to the conditions and then the satanic system will have no shelter on their heads. What that constitution is/ $ lees e!plains8 2. Arotection of women;s honor 4 #or the honor of the weak people in the society 4 regardless of their gender% F. Testing of Men #or strong people in the society 4 regardless of their gender% I. Message of death to all sorts of slavery J. 1o kings, 1o eggars 4 "'uality P. Bich community as the custodian of the riches K. The land is owned y .=D, not y kings *ll advisors ecame uncomforta le after listening to the definition of $slam and got worried. But $ lees e!plained them how to prevent this real dangerous threat. 9ai @ehi Behter $llahiyaat Mein Eljha Bahe @eh +ita &ul&*llah +i Taweelaat Mein Eljha Bahe ><et them usy in philosophical issues regarding the e!istence of .=D. <et them usy in misinterpreting the Book of .=D.? $ lees then defines what sort of issues Muslims should e engaged in8 $ n&e&Maryam Mar .aya @a Linda&e&Cavaid 9ai 9ain )ifaat&e&Laat&e&9a', 9a' se Cuda @a *in&e&Laat *ane Wale )e Maseeh&e&1asiri Ma'sood 9ai @a Mujaddid, Cis Mein 9oon ,ar3and&e&Maryam +e )ifaat 9ain +alaam&ul&*llah +e *lfaa3 9aadis @a Dadeem Emmat&e&Marhoom +i 9ai +is *'eede Mein 1ijaat $ lees guides his advisors to keep Muslims usy in fruitless de ates and making issues out of non&issues. ,ew e!amples are8 2. Cesus is dead or has got eternity/ F. The attri utes of .=D are .=D themselves or other than .=D/ I. Will Cesus return/ =r a reformer will come with the characteristics of Cesus/ J. The words from .=D;s scripture were created after the creation of world or e!isted efore world with .=D/ P. Which elief is accepta le in the eyes of .=D/ +ya Musalma1 ke <iye +aafi 1ahee1 is Daur Mein @eh $llahiyaat +e Tarshay 9oye <aat&o&Manaat/ HHH Tum Esey Begaana Bakho *alam&e&+irdaar )e Ta Bisaat&e&Lindagi Mein Es ke )a Mohre 9oon Maat +hair $see Mein 9ai Dayamat Tak Bahe Momin .hulaam (hor +ar *uro1 ki +hatir @eh Cehaan&e&Be&)a aat 9ai Wohi )hair&o&Tasawwuf Es +e 9a' Mein +oo Tar Co (hupaade Es +i *ankho1 se Tamasha&e&9ayaat 2. >+eep them away from the practical world so they get defeated in every attle of the life.? F. >$t is etter that Momin should hate this world and should remain slave forever y handing over this world to others.? I. >$t is etter that they engage themselves in the type of poetry and )ufism which hide the real issues of human life.? 9ar 1afas Darta 9oon Es Emmat +i Baidaari )e Mei1 9ai 9a'ee'at Cis +e Dee1 ki "9T$)**B&"&+**@"1**T >The rouse of that nation scares me every moment ecause the reality of that D""1 is to promote the good, to depreciate the ad and to keep check and alance over the world matters.? M*)T B*+9= L$+B&=&,$+B&"&)EB;9 .**9$ M"$1 $)"@ AE+9T* T*B +*BD= M$L**C&"&+9**1&D*9$ M"$1 $)"@ >)et apart their D""1 from their DE1$@* #world% and .=D&Bights from 9uman&Bights. (hange the e!position of Dur;anic terminologies and let them translate >$ aadat? as >Worship?. +eep them worried a out worships and make their impractical thoughts strong.? HHHHHHHHHHHHHHHHHHHHHHHHHHHH Alease Think, @ou (an Think

1.

The las crusade ! The "hiladel#hia Tru$#e ! Dr. Israr (May his soul rest in peace) used to mention that 9-11 and the war on terror was a planned game. He would often repeat a statement from the Aug !!1 pu"lished # $he philadelphia $rumpet# article "y %erald &lurry. #Most people thin' the crusades are a thing of the past(o)er fore)er. *ut they are wrong. +reparations are "eing made for a final crusade, and it will "e the "loodiest of all-# Here is the article written "y %erald &lurry, who himself is the editor in chief of the maga.ine. It was pu"lished in Aug !!1 /ust "efore 9-11.

The Last Crusade

From the #ugust ;<<= Trumpet Crint Edition G Host people think the crusades are a thing of the pastIover forever. *ut they are wrong. Creparations are being made for a final crusade, and it will be the bloodiest of allJ *" KE0#1) F1L00" Host people think the crusades are a thing of the pastI over forever. *ut they are wrong. Creparations are being made for a final crusade, and it will be the bloodiest of allJ The Mrusades were a series of 0oman Matholic Nholy/ wars to wrest control of the ,oly 1and from Huslims. They produced some of the bloodiest battles in history. )id you ever wonder how the Matholics reconcile that Nholy/ slaughter with the *ible, which states, NThou shalt not kill/A !r how they can read the -ermon on the Hount and still lead the religious world in spilling rivers of bloodA They are called the Mhristian Mrusades. That label itself is a deception. They were primarily Matholic Mrusades. !ther Mhristian religions have their problems, but letOs not blame them for what the Matholics didIand will do. -ome background will help us understand. Po$e %r&an '' n a.d. >;;, Matholics fought and were defeated in a crusade against the Cersians and the .ews. -ome ><,<<< Matholics were killed, and P8,<<< enslaved. The fall of .erusalem left the Matholic world shocked and mourning. This war left Matholics bitter against the .ews for the role they played in the war. Huch anti-emitism began because of it. -ome historians consider this the First Mrusade. *ut the Mrusades we best remember came later, beginning in the ==th century. Cope Lrban ii unleashed a savage Matholic army and started these later Mrusades. This Nrighteous/ army marched P,<<< miles to con$uer the ,oly 1and. ,ere is an excerpt from the book Mrusades, by Terry .ones and #lan Ereira, which became a bbc television series Qemphasis mine here and throughout56 N*y summoning an army under the banner of the Mross, the pope was extending the churchOs mantle over all Mhristendom. This was the idea at the very heart of the revolutionary papacy4 in place of separate local churches at the center of discreet communities, there was to be one overarching church, ruled by one overarching pope. The Mrusade was to be its expression and its instrument./ They state that this thinking was at the heart of the papacy. The popes wanted to rule any church

called Mhristian. Through the ,oly 0oman Empire, they also tried repeatedly to rule the entire world. They have succeeded six times and are about to succeed again, for the last time, according to *ible prophecy. QWrite for our free booklet Kermany and the ,oly 0oman Empire.5 The Crotestant churches are prophesied to be brought back into the Matholic Mhurch Q sa. R95. Hostly this will be done through bloodshed. 0emember, this wish to rule all Mhristianity is at Nthe very heart of the revolutionary papacy./ That means this philosophy has motivated them for nearly ;,<<< years. #nd they still believe violent and bloody crusades are righteous. ,ave they ever truly repented of this condemning historyA $he answer is no. The best they have managed is some recent vague apologies. ,istory proves the Matholic Mhurch to be one of the most militant institutions ever created. They do not believe in a democratic philosophy. They have often Nconverted/ people by the sword. #nd yet, this world seems unwilling to hold them accountable for their war crimes. Hodern historians have shown how closely they worked with the +aSis. t was through the Matholic Mhurch that most of the leading +aSis escaped after World War ii. We have shown in past articles how well documented that history is. +o one should doubt it. Q0ead The Lnholy Trinity by Hark #arons and .ohn 1oftus, available at bookstores.5 #nd doesnOt that crime reveal that the Matholics were deeply involved with the +aSi war machineA This sub&ect is too important to let our emotions stand in the way, because the worst is yet to comeJ The last crusade will be the supreme in$uisition of all history. t is time we understood the bloody history of the Mrusades and let it be a warningJ The world seems almost unaware of these monstrous crimes. The .ones and Ereira book continues, NLrbanOs army would also rescue .erusalem, the s(iritual Qand therefore the physical5 center of the universe. ,e hoped that the redeemed .erusalem would be directly ruled by the church. NEvery man who enrolled for the struggle must mark himself out by wearing a cross and, most important, vow to continue on his way until he reached .erusalem. NLrbanOs method of raising this army was completely original4 as well as pay, he could offer paradiseIanyone who took part had all their sins forgiven. TWhoever for devotion alone, not to gain honor or money, goes to .erusalem to liberate the Mhurch of Kod can substitute this &ourney for all penance.O/ #ny *ible student ought to know that only Kod can offer paradise and forgive sins. *ut that is the big problem with most Mhristians6 They donOt believe and obey the *ibleJ The whole world, including the religious world, is deceived Q0ev. =;6:5. Enormous problems like the Mrusades will continue until we confront our own deception. .ones and Ereira conclude, N*y saying that carrying out a military7political enterprise would make you a better person, wiping out past sins, Lrban had invented a way by which every person could internaliSe papal (oli'y. Fighting in the popeOs cause was not only an obligation, it made you righteous. With that one idea, mass political action was launched. With that one idea, ideology was born. With that one idea, the Mrusade was set in motion. Lrban did not understand what he had done./

This pope certainly did not know what he had done. What he began led to a number of indescribably brutal wars between Matholics and Huslims. The real tragedy is that the world, like Cope Lrban, still doesnOt understand what he did, and what the Matholic Mhurch continues to do. Their real beliefs surface when they gain power. Today, they are building the greatest power they have ever had. f you understand their history, their future is very predictableIfar more than most historians believe. #dd *ible prophecy to that e$uation and you will see that this world faces a frightening specter. Fi(htin( on Both )ides The Mrusades created rivers of blood. #nd it was all done in the name of Kod. !f course, the Huslims responded with massive slaughters against the Mrusaders, also in the name of Kod. )oes it make any sense for Kod to be fighting on both sidesA !r are these warring factions &ust giving our Kod of love a bloody reputationA .erusalem is considered a holy place by both religions. t is indeed considered the Ncenter of the universe/ to the Matholics. They believe con$uering .erusalem makes them righteous. That has been their ideology from the beginning. t is still true today. The fruits are there to prove it. The *ible says that Nby their fruits you shall know them./ They believe in war as an instrument to achieve their religious goals. NThe following morning the Mrusaders re-entered the al-#$sa Hos$ue and slaughtered every Huslim sheltering there. +o one knows how many died4 the Huslim chronicler reports 9<,<<<. !ne of the Mrusaders reports picking his way through a mess of blood and bodies more than knee-deep/ Qibid.5. This is only one e(isode of many. Hany people have seen pictures of this very mos$ue. ,ow many Huslims still remember the history of this mos$ue being knee-deep in #rab bloodA #nd all of this savagery supposedly made Matholics righteousJ # warrior who burned #rab babies in the Mrusade was considered worthy to gain glory for all eternityJ )oes this really make sense to a sound mindA N*ut killing, the pope now declared, need not be a sin after all. t depended on who you killed. n fact, if you killed the enemies of Mhrist, killing did not re$uire penanceIit was the penance. ,oly slaughter could be as effective a devotional activity as prayer, or fasting, or pilgrimageU./ The pope said, N+ow we are proposing that you should fight wars which contain the glorious reward of martyrdom, in which you can gain the title of present and eternal gloryU./ NThe pope had also pointed out the importance of rescuing .erusalem from the infidel. ,e seems to have suggested that TrescueO meant TseiSe and keepO/ Qibid.5 The pope also said, NTake the road to the ,oly -epulcher, rescue that land from a dreadful race and rule over it yourselves./ Huslim and .ewish inhabitants of .erusalem were slaughtered like pigs. #nd all of this was done by Matholics who presumably became more righteous in the process. Were these killers true MhristiansA # true Mhristian is one who follows Mhrist. f we look in the gospels, Mhrist tells us to love our enemies, even die for themInot kill themJ The memory of such horrendous massacres still lives in the minds of many #rabs. Those memories have provoked #rabs and .ews to massacre Matholics throughout history in a similar mannerIall in the name of religion.

Kin( Peter*s Crusade (ing Ceter launched his crusade from the little Hediterranean island of Myprus, which was captured by Matholic Mrusaders during the Third Mrusade. ,ere is what -teven 0unciman wrote about (ing CeterOs Mrusade in # ,istory of the Mrusades6 N(ing Ceter arrived at 0hodes early in the month, and on the ;8th the whole Mypriot fleet sailed into the harbor, =<? vessels in all, galleys, transports, merchant ships and light skiffs. With the great galleys of the Venetians and those provided by the ,ospital, the armada numbered =>8 ships. They carried a full complement of men, with ample horses, provisions and arms. +ot since the Third Mrusade had a proportionate expedition set out for the ,oly WarU. N)uring the Friday night there was a fierce Huslim counterattack through one of the southern gates, which the Mhristians in their excitement had burned down. t was beaten off4 and by the -aturday afternoon, all #lexandria was in the MrusadersO hands. NThe victory was celebrated with unparalleled savagery. Two and a half centuries of holy warfare had taught the Mrusaders nothing of humanity. The massacres were only e$ualled by those of .erusalem in =<:: and Monstantinople in =;<R. The Huslims had not been so ferocious at #ntioch or at #cre. #lexandriaOs wealth had been phenomenal4 and the victors were maddened at the sight of so much booty. They spared no one. The native Mhristians and the .ews suffered as much as the Huslims4 and even the European merchants settled in the city saw their factories and storehouses ruthlessly looted. Hos$ues and tombs were raided and their ornaments stolen or destroyed4 churches too were sacked, though a gallant crippled Moptic lady managed to save some of the treasures of her sect at the sacrifice of her private fortune. ,ouses were entered, and householders who did not immediately hand over all their possessions were slaughtered with their families. -ome 8,<<< prisoners, Mhristians and .ews as well as Huslims, were taken to be sold as slaves. # long line of horses, asses and camels carried the loot to the ships in the harbor and there having performed their task were killed. The whole city stank with the odor of human and animal corpses./ This author said, NThe Mrusades were the popeOs work./ The Mrusade philosophy has made Matholic popes the bloodiest religious leaders everJ -till, most people try to hide from this frightening reality. That is the main reason why the worst Matholic crusade is yet to come. Hankind refuses to believe the truth and believe Kod. The world so $uickly forgets. #nd because they do, the massive bloodshed continues. The Matholics did these appalling, despicable deeds before the world. *ut has anyone heard them repent before the worldA There is good news6 .esus Mhrist will personally stop the next crusadeJ -adly, however, that will only occur after the worst suffering ever on this Earth Q)an. =;6=4 Hatt. ;R6;=-;;5. C+$rus Hore than one crusade has been launched from Myprus. Will we see the last crusade launched from there as wellA s history about to repeat itselfA Turkey, &ust north of Myprus, has been a strong member of the +orth #tlantic Treaty !rganiSation Qnato5 for many years. "et, a Kerman-led European Lnion QEL5 re&ected them from &oining the EL Ieven though they have been applying since =:>P, when there were only six membersJ +ine new countries have &oined since then, and == more are on the waiting list. Myprus is also on the list to &oin the EL. Their chances look good.

Why has the ELconsistently re&ected TurkeyA s it because Turkey is predominantly slamicA The ELis prophesied to be ultimately comprised of ten nations, or groups of nations, dominated by Matholicism. #lready the EL is being called the ,oly 0oman Empire. t has traditionally been the enemy of the Huslims. #nd why does it look like tiny Myprus will become a member of the ELA s the EL already thinking about Myprus as a launching pad from which to protect its .erusalem interestsA We donOt know if Myprus will become a member or not. *ut you can be certain that the EL is thinking about how to protect the holy places in and around .erusalem. They have thought like this for almost ;,<<< yearsJ There is a real crisis in Myprus today. -ome people fear a war between Kreece and Turkey, who share the rule of this island. Kreece became the tenth member state of the EL in =:?=, and 0ussia has already sold missiles to Kreece, whose intention is to bully Turkey with them. #t a conference in Myprus in .uly, )r. !sman Hetin !Sturk explained that while EL membership of Myprus would support the interests of Kreece and the EL, it would stall L.-. and nato interests. ,ere is what Mhristopher 1ockwood, diplomatic editor in +icosia, wrote in the )aily Telegraph, Harch P<, =::?6 NThe EL has maneuvered itself into a position where it may soon have to take a bitterly divided island, with a propensity for violence and even war, into its bosom. N t has poisoned relations with Turkey, a crucial nato ally4 made a solution to the Myprus problem harder to achieve than everU./ #h+ ,ould Euro$e risk such serious $ro&lems, e-en ,ar are, o-er this tin+ island. Even the people building the EL donOt fully understand what is happening. There is a spirit and force behind these events which the world does not see. N#nd saw one of his heads as it were wounded to death4 and his deadly wound was healed6 and all the world wondered after the beast. #nd they worshipped the dragon which gave power unto the beast6 and they worshipped the beast, saying, Who is like unto the beastA who is able to make war with himA #nd there was given unto him a mouth speaking great things and blasphemies4 and power was given unto him to continue forty and two months/ Q0ev. =P6P-85. f this world truly understood what is happening in Europe, they would be trembling in fear. )oes this great evil spirit being, -atan the devil, have plans for MyprusA s there a final crusade planned to be launched into the Hiddle East from thereA This evil spirit being knows *ible prophecy and what the future holds. The beast will hold power for three and a half years, and then Mhrist will destroy that evil empire foreverJ We are entering the worst times ever, but they will lead into the best news we could ever receiveJ Final Crusade Pro$hesied !ne of the main tourist attractions in .ordan is the Mrusader castles. The Matholics built most of them to war against the Huslims and control .erusalem. These castles are stark reminders of the bloody pastIand a far more bloody futureJ The .ews have .erusalem now. *ut not for long. *oth Huslims and Matholics have designs for .erusalem. These two great powers are about to clash againIgo head-to-head in the final crusade over .erusalemJ

n =::9, ran conducted ma&or war games code-named N0oad to .erusalem./ *etween =8<,<<< and 8<<,<<< soldiers participated. What could be more provocativeA They are advertising their strategy to the world. Few people understand this Huslim passion for .erusalem and its holy sitesJ They are the kind of passions that cause warJ ran will undoubtedly lead what the *ible calls Nthe king of the south/ Q)an. ==6R<5. This power will be comprised of the radical slamic movement. ran is working fiercely to lead this radically militant religion. ran has virtually destroyed the peace process single-handedly. *ut still, the world continues to talk about peace. ran and radical slam donOt want peace, and words wonOt deter them. .oseph de Mourcy once wrote this in the slamic #ffairs #nalyst6 N-ubscribers should be in absolutely no doubt about this. From ranOs support for subversion in *ahrain, through its improving ties with Egypt, its support for ,eSbollah in 1ebanon and the slamist revolutionaries in (hartoum, to its close strategic alliance with Hoscow, everything has the same ultimate purpose6 the liberation of .erusalem from under the %ionist yoke./ The L.-. has tried to isolate ran. #lmost no other nation supports #merica. This attempt has failed. The L.-. is fighting against *ible prophecy. ran has nuclear bombs. They believe #merica can be neutraliSed by terrorismIperhaps nuclear terrorism. ,ere is what Calestinian leader "asser #rafat said in =::>6 NWe know but one word6 struggle, struggle. .ihad, &ihad, &ihad. When we stop our intifada, when we stop our revolution, we go to the greater &ihad, the &ihad of the independent Calestinian state with its capital .erusalem./ .ihad is the #rab cry for holy war. They will get their war. *ut it will not be holy. t will lead to the worst suffering this planet has ever experiencedJ N#nd at the time of the end shall the king of the south push at him6 and the king of the north shall come against him like a whirlwind, with chariots, and with horsemen, and with many ships4 and he shall enter into the countries, and shall overflow and pass over/ Q)an. ==6R<5. This king of the south is undoubtedly the ran-led radical Huslims. They are strong and are pushing others around in the Hiddle East. -oon they will push at the king of the north, the so-called ,oly 0oman EmpireIthe same religious power that was behind the Mrusades. #nd that push will surely revolve around .erusalem. .ust ;< years ago, nobody could have even imagined two world powers coming out of the Hiddle East and Europe. *ut Kod knew exactly what would happen. +obody but Kod could have inspired these prophecies. Everybody can see these two great powers today. .ust look at what is happening in EuropeIand has been for years. The present pope is working feverishly to revive the ,oly 0oman Empire. Twenty years ago, in -pain, +ovember :, =:?=, he said this6 N t can be said that the European identity is not understandable without Mhristianity and that it is precisely in Mhristianity that are found those common roots by which the Montinent has seen its civiliSation mature6 its culture, its dynamism, its activity, its capacity for constructive expansion in other continents as well4 in a word, all that makes up its gloryU. NFind yourself again. *e yourself. )iscover your origins, revive your roots. 0eturn to those

authentic values which made your history a glorious one and your presence so beneficent in the other continents./ )uring the n$uisition, over 8< million innocent people were killed in the name of NMhristianity/J ThatOs rightI8< millionJ #nd you can add many millions more as victims of the ,oly 0oman Empire. -houldnOt the whole world fear a pope who would say, N)iscover your origins, revive your roots. 0eturn to those authentic values which made your history a glorious one/A Those Norigins/ and Nroots/ and that Nhistory/ caused many millions of people to dieJ n 0evelation =9, Kod paints a vivid picture of a great church as a lavishly dressed harlot, holding sway over the nations. Kod sees things as they truly areJ 1etOs look at KodOs view6 N#nd saw the woman drunken with the blood of the saints, and with the blood of the martyrs of .esus6 and when saw her, wondered with great admiration/ Q0ev. =96>5. Kod sees this WWWWW Ndrunken/ on the blood of the saintsJ s killing KodOs saints Nglorious/A The ,oly 0oman Empire will come at the king of the south like a whirlwind. Will there be a surprise attack from MyprusA Will we see the final crusade launched from thereA # whirlwind comes suddenly. -o it doesnOt appear the attack will be launched from Europe. We must understand the ,oly 0oman Empire and the Mrusades to understand the Matholic passion for .erusalem. They have a long history of spilling rivers of blood over .erusalem. +otice what their first action is after they are victorious. N,e shall enter also into the glorious land, and many countries shall be overthrown6 but these shall escape out of his hand, even Edom, and Hoab, and the chief of the children of #mmon/ Q)an. ==6R=5. They Nenter/ into the glorious land, or the ,oly 1and. The ,ebrew indicates this is a peaceful entryInot forced. The .ews appear to invite them in as peacekeepers. *ut it leads to a great double-cross, prophesied in ESekiel chapter ;P. QWrite for our free booklets The ESekiel Watchman and ,osea.5 This betrayal will lead to a disaster where no stone is left on top of another stone at the Wailing Wall QHatt. ;R6=-P5. Those are MhristOs own wordsJ The .ews should remember the history of the violence and bloodshed by the Mrusaders. Then perhaps they would choose differently. N,e shall stretch forth his hand also upon the countries6 and the land of Egypt shall not escape. *ut he shall have power over the treasures of gold and of silver, and over all the precious things of Egypt6 and the 1ibyans and the Ethiopians shall be at his steps/ Q)an. ==6R;-RP5. !ther countries are going to fall to this great power too. Twice it mentions that Egypt will not escape. For over two decades, Egypt has been the most moderate nation in the Hiddle East. ran has pushed them toward their camp. That is because Egypt fears terrorism and their own radical Huslims. We have seen that happen before our eyes, &ust as Kod prophesied it wouldJ The !ood /e,s #t that point in prophecy, the ,oly 0oman Empire will face disaster. N*ut tidings out of the east and out of the north shall trouble him6 therefore he shall go forth with great fury to destroy, and utterly to make away many/ Qv. RR5. The 0ussians and Mhinese will prepare for war with Europe. The Europeans will see it happening and strike first. They will, however, be defeated. N#nd he shall plant the tabernacles of his palace between the seas in the glorious holy mountain4 yet he shall come to his end, and none shall help him/ Qv. R85. +otice, the religious leader will move his head$uarters to .erusalemIand not &ust for protection. ,e could go to many other

cities that would be safer. *ut this will be a religious act of faith. .erusalem is considered to be his most holy place on EarthIthe Ncenter of the universe./ -till, he will come to a most ignominious end. +obody will be there to help him. There should be no chapter break between )aniel == and =;. The story flow continues to illustrate that this religious war will trigger a nuclear World War iii. N#nd at that time shall Hichael stand up, the great prince which standeth for the children of thy people6 and there shall be a time of trouble, such as never was since there was a nation even to that same time6 and at that time thy people shall be delivered, every one that shall be found written in the book/ Q)an. =;6=5. There has never before been trouble like this. Kod promises to protect ,is people physically. !therwise, they would perish in a nuclear nightmare. #s bad as this news is, it leads to the best news this world has ever heardJ N#nd from the time that the daily sacrifice shall be taken away, and the abomination that maketh desolate set up, there shall be a thousand two hundred and ninety days/ Qv. ==5. The daily sacrifice is referring to KodOs work. That work will be taken awayIremoved when Kod takes ,is people to a place of safety QHatt. ;R6=8-=>4 1uke ;=6;<-;=5. That must happen because the abomination of desolation, or the king of the north, is going to con$uer #merica and *ritainIunless they repent. *ut when that happens, you will be able to start counting days to the return of .esus Mhrist. ,e will end these Nholy wars/ forever. #ny child should understand that the fruits of these Nholy wars/ have been diabolicalJ There is no excuse for #merica and *ritain not knowing the truth. Kod has been sending ,is message in power for over >< yearsJ They have re&ected it repeatedly. That is why they now must suffer so intensely. Finally, Kod will get their attention and lead them to peace, full &oy and abundance

"k ro3 ek sahi &e&3ulf&e&daraa3 ne Mujhse kaha ke ka ye sukhanwar ki aat hai *ata nahi hai 3ikr&e&Basool&e&+huda tumhen Bas ,atema ka 3ikr hai 9aider ki aat hai Maine kaha ke 3ikr&e&Basool&e&+huda karoon +ahne lage ke haan yahi johar ki aat hai Maine kiya jo daawat&e&awwal ka ta3kira Bole hataao isme to 9aider ki aat hai Maine kaha jihad&e&Aayam ar karoon ayaan +handa' ka 3ikr hai kaheen +hai er ki aat hai .ha raake ole aur koi ta3kira karo $sme to saaf Laigam&e&Daawar ki aat hai Maine sunaaya aayaa&e&Tatheer ka nu3ul Bole ke ghar me rahne do ye ghar ki aat hai Maine 1a i ki ut shikani ka kiya jo 3ikr @e kahke ye to +haana&e&Daawar ki aat hai +ahne lage ki dhukti hui rag na chediye Aaaye&e&*li aur Dosh&e&Aayam er ki aat hai Maine sunaya ja sha &e&9ijrat ka waa'iya Bole ke ye Basool ke istar ki aat hai Maine 1a i ke aakhiri ha3 ka kiya jo 3ikr Bole ke ye .hadeer ke mim ar ki aat hai Maine kaha 3ikr&e&1a i kis tarah karoon *hmed ki aat aat me 9yder ki aat hai Aoocha ki 3ikr auron ka aata nahi hai kyun Maine kaha ki ye to mu'adaar ki aat hai

'ntellectual Accom$lishments o 'mam Muhammad Ta0i 1a2s23 !ne day mam Huhammad Ta$i Qa.s5, then aged nine, was standing with some boys in a lane of *aghdad. -eeing the entourage of Hamun all the others ran away, but as was his habit, mam Qa.s5 continued to stand at his place. Hamun came forward and asked him, '*oyJ Why did you not

run awayA' ,e replied, '! MhiefJ The passage was not narrow. There was no expectation that you would punish an innocent person. Then why should run awayA' Hamun liked this explanation and he asked the name of this boy and that of his father. ,e said, ' am Huhammad and mam 0eSa Qa.s5 was my respected father.' Hamun was moved by his condition and he spurred his horse forward. #t that time he was going for hunting and he had some falcons with him. When he left the habitations he released a falcon to pursue a partridge. The falcon disappeared and returned after sometime carrying a small fish in its beak. Hamun was greatly astounded. !n his return he found the boys playing. #ll ran away except mam Huhammad Ta$i Qa.s5. Hamun approached him and asked, 'Tell me, what upon and inform the sons of the #hl ul-*ayt of the Crophet.' )ebate !f mam Qa.s5 With "ahya *in #ksam hold in my handA' ,e replied, 'The #lmighty #llah has created little fishes in the sea of ,is power that the falcons of the kings prey

#ll the slamic history books mention this debate in detail. This gathering was held on such a magnificent scale that in addition to the nobles of the ruling class, :<< chairs were occupied with scholars and great men of learning and such people as the #rabs were proud of their intellectual accomplishments. mam Huhammad Ta$i Qa.s5 who was educated in the divine school could never be afraid of such people. When the court was filled with the people, Hamun called mam Huhammad Ta$i Qa.s5 and had him seated besides him on the royal throne and pillows placed on both his sides. Dadi "ahya bin #ksam was also present in his seat. ,e said, ' f you allow me, can pose a few $uestions to this ladA' Hamun said, '"our good manners demand that you seek his own permission.' "ahya sought the mam's leave, which was granted immediately. "ahya6 What is the penalty for the one who hunts in the condition of Ehram. mam6 Q-miling5 This $uestion is absolutely absurd. First tell me, where this person huntedA n the surrounding area or inside the holy sanctuaryA Whether he was aware of this matter or ignorantA Whether he did it willingly or by mistakeA Whether he was a slave or a freemanA # matured person or a childA )id he do it first time or he had done it before alsoA Whether the hunted one was a bird or a $uadrupedA -mall or bigA Was the hunter regretful of his action or elatedA Was the hunt conducted during the night or in the dayA Was he wearing Ehram for ,a&& or for LmrahA .ust as the Dadi heard these words he was speechless. The color of his face paled. )arkness appeared below his eyes. ,e continued to sit shocked. When the silence prolonged, Hamun could not restrain himself. ,e said to the mam, '+ow that you have told this, please also throw some light on its solution.' mam6 f a person in Ehram hunts in the surrounding area and the prey is a bird, even if it is big, the penalty of the same is a goat. f he hunts a similar prey in the sanctuary, the penalty is two goats. f a young one of a wild animal is hunted in Ehram a ram is to be given as penalty. t should be one that is no more suckled by its mother. f the hunt is that of a deer a goat is to given as penalty and all these penalties apply for hunting wild animals in the surrounding areas. ,owever, if it is done in the sanctuary the penalty would be doubled. #nd one who gives the

penalty has himself to take the animals to the (a'ba. f this person is wearing Ehram for ,a&& he should slaughter these animals in Hina, if he is wearing Ehram for Lmrah, he should slaughter then in Hecca. The aware and the ignorant are e$ually liable. !ne who does it willingly and knowingly is a sinner. #lthough in event of ignorance there is no sin. For a freeman the penalty is liable on himself, and the penalty of a slave is obligatory upon his master. There is no penalty on a small child. Cenalty is incumbent on a matured person. !ne who regrets this hunting would be saved from the punishment of the ,ereafter. #nd if he is elated at his deed the punishment of the ,ereafter is also there for him. ,earing the reply the whole gathering was astounded and accolades and congratulations arose from everywhere. Hamun was so happy that he continued to repeat again and again, '#llah best knows indeed.' mam said, 'What do you say regarding this problemA # man looked towards a woman while she was prohibited for him. -he became lawful at sunrise, unlawful at noon, again lawful in the afternoon, unlawful at sunset and lawful at night. #gain unlawful in the middle of the night and then finally lawful in the morningA -ince "ahya was helpless, the mam explained, '-he was a slave-girl whom he purchased in the morning and she become lawful for him, at the noon time he freed her and she became unlawful for him. n the afternoon he married her. #t -unset he recited the words of %ihar Qthat she is to him like the back of his mother5 and she became unlawful for him. n the night he paid the penalty and she became lawful for him again. )uring the night he gave her a revocable divorce and she became unlawful for him and finally he took her back nullifying the divorce in the morning, making her lawful for himself.' Hamun told the people, ',ave you seen the level of his knowledgeA' where to place ,is message.' #fter this mam Qa.s5 asked DaSi "ahya, '+ow let me ask you a $uestion.' Hamun said, '#sk him,

Dil dhadakta nahin sulagtaa hai Woh jo khwahish thi, aabala hai mujhe

zehal-e miskin makun taghaful, duraye naina banaye batiyan ki taab-e hijran nadaram ay jaan, na leho kaahe lagaye chhatiyan. Do not overloo& my misery by blandishin' your eyes and weavin' tales+ My "atien!e has over.brimmed - sweetheart why do you not ta&e me to your bosom. shaban-e hijran daraz chun zulf wa roz-e waslat cho umr kotah; Sakhi piya ko jo main na dekhun to kaise kaatun andheri ratiyan. Lon' li&e !urls in the ni'ht of se"aration short li&e life on the day of our union+ My dear how will I "ass the dar& dun'eon ni'ht without your fa!e before. yakayak az dil do chashm-e jadoo basad farebam baburd taskin; kise pari hai jo jaa sunaa e piyare pi ko hamaari batiyan. (uddenly usin' a thousand tri!&s the en!hantin' eyes robbed me of my tranquil mind+ %ho would !are to 'o and re"ort this matter to my darlin'? cho sham!a sozan cho zarra hairan hamesha giryan be ish" aan meh; na neend naina na ang chaina na aap aa en na bhejen patiyan. #ossed and bewildered li&e a fli!&erin' !andle I roam about in the fire of love+ (lee"less eyes restless body neither !omes she nor any messa'e. baha""-e roz-e wisal-e dilbar ki daad mara ghareeb #husrau; sapet man ke waraaye raakhun jo jaaye paaon piya ke khatiyan. In honour of the day I meet my beloved who has lured me so lon' - 4husrau+

I shall &ee" my heart su""ressed if ever I 'et a !han!e to 'et to her tri!&

aarzuu jurm afaa jurm tamannaa hai gunaah ye o duniyaa hai jahaa.$ pyaar nahii.n ho saktaa kaise baazaar kaa dastuur tumhe.n samajhaauu.$ bik gayaa jo o khariidaar nahii.n ho sakataa

tumhaarii zulf ke saae me.n shaam kar luu.ngaa safar ik umr kaa pal me.n tamaam kar luu.ngaa nazar milaaii to puuchhuu.ngaa ish" kaa a.njaam nazar jhukaaii to khaalii salaam kar luu.ngaa jahaa.$-e-dil pe hu"uumat tumhe.n mubaarak ho rahii shikast to woh apne naam kar luu.ngaa

khuun%rez karishmaa naaz sitam, &hamzo$ kii jhukaa at aisii hii palko$ kii jhapak, pu'lii kii phirat, surme kii &hulaa a' aisii hii bedard sitamgar be-par aah bekal chanchal cha'kiilii sii dil sa#ht "ayaamat patthar saa aur baate$ narm rasiilii sii

Sweet Smell of Success : True Story of Arindam Chaudhuri

A PHE !"E A##$ %EA#TH$ I &IA who e!cites hostility and suspicion is an unusual creature, a fish that has managed to muddy the waters it swims in. The glow of admiration lighting up the rich and the successful disperses efore it reaches him, hinting that things have gone wrong somewhere. $t suggests that eneath the sleek coating of lu!ury, deep under the sheen of power, there is a failure arely sensed y the man who owns that failure along with his e!pensive accoutrements. This was Arindam (haudhuri;s situation when $ first met him in FNNM. 9e had achieved great wealth and prominence, partly y projecting an image of himself as wealthy and prominent. @et somewhere along the way he had also created the opposite effect, whichQin spite of his est effortsQhad given him a reputation as a fraud, scamster and Cohnny&come&lately. =nce $ ecame aware of Arindam (haudhuri;s e!istence, $ egan to find him everywhere8 in the maga3ines his media division pu lished, flashing their right colours and inane headlines from little newsstands made of ricks and plastic sheetsR in uildings fronted y dark glass, ehind which earnest young men im i ed *rindam;s ideas of leadershipR and on the tiny screen during a flight from Delhi to (hicago, when the film $ chose for viewing turned out to have een produced y him. $t was a low& udget Bom ay gangster film with a cast of unknown, modestly paid actors and actresses8 was it an accident that the film was called Mithya/ The word means falsehood, appearances, a lie Qthings $ would have much opportunity to contemplate in my study of Arindam. "very newspaper $ came across carried a full&page advertisement for *rindam;s private usiness school, the $ndian $nstitute of Alanning and Management #$$AM%, with *rindam;s photograph displayed prominently. $t was the face of the new $ndia, in closeup. 9is hair was swept ack in a ponytail, dark and gleaming against a pale, smooth face, his designer glasses accentuating his youthfulness. 9e wore a lue suit, and his teeth were e!posed in the kind of right white smile $ associate with *merican usinessmen and evangelists. But instead of looking directly at the reader, as usinessmen and evangelists do to assure people of their trustworthiness, Arindam ga3ed off at a distant hori3on, as if pondering some elusive goal. There were few details a out the academic programme or admission re'uirements in these advertisements, ut many small, inviting photographs of the Delhi campus8 a swimming pool, a computer la , a li rary, a snooker ta le, $ndian men in suits, a londe woman. * fireworks display of italics, e!clamation marks and capital letters descri ed the perks given to students8 >free study tour to "urope etc. for twenty&one days,? >world placements,? >,ree <aptops for all.? )titching these disparate elements together was a slogan8 >Dare to Think Beyond the $$Ms?Qreferring to the elite, state&su sidised usiness schools, and managing to sound promising, admonishing and mysterious at the

same time. The new $ndia needed a new kind of university, and a new kind of attitude, and Arindam, said the ads, was the man who could teach you how to find it. 'I()E SP!*E T! THE +!SS a out you,? )utanu said. >9e said, :Why does he want to meet me/;? )utanu ran the media division of *rindam;s company from a asement office where there was no cellphone reception, and it took many calls and te!t messages to get in touch with him. When $ finally reached him, he sounded affa le enough, suggesting that we have lunch in south Delhi. We met at ,lames, an >*sian Besto&Bar? in .reater +ailash&$$ with a forlorn statue of the Buddha tucked away in the corner. )utanu was in his JNs, a dark man with a ushy moustache and glasses, his raffish 2OKNs air complemented y a right lue shirt and a red tie patterned with elephants. 9e was accompanied y Bahul, a journalist who worked at one of the maga3ines pu lished y Arindam. *lthough they couldn;t have een there long, their ta le held two packs of 1avy (ut cigarettes, a partly empty ottle of +ingfisher, and a attered smartphone that thrummed insistently throughout our conversation. >The oss is a great man, and sure, his story is interesting,? )utanu said. >The 'uestion is whether he;ll talk to you.? Arindam Chaudhuri had started out in 2OOK as the proprietor of a lone usiness school. ,ounded y *rindam;s father, it had eenQ)utanu said dismissivelyQa small, run&of& the&mill place located on the outskirts of Delhi. But Arindam e!panded it to nine ranches in major $ndian metros, and now he was going international. 9e had an institute in Du ai and had allied with a Belgian management school with campuses in Brussels and *ntwerp. 9e was a out to open an institute in )*EB*B9 D*) 5 *A <ondon, and was planning another in an old factory A9=T= uilding in Aennsylvania. *nd that was just the management institute. *rindam;s company, Alanman, had a media division that included a newsweekly, The Sunday IndianQ>perhaps the only maga3ine in the world with 2I editions?Qand three usiness maga3ines. 9e also owned a software company, a consulting division that managed the >9B component of multinationals,? and a new outsourcing company, which claimed to produce the entire content of The Guardian online, as well as proofreading and copyediting the Daily Mail. Chaudhuri poses with the stars of ,altu, the third film >There;s also a film division, and he;s produced a major that he produced, at a press Bollywood lock uster,? )utanu said. conference in FNNK. >$t was meant to e a lock uster,? Bahul said 'uietly. >But it flopped.? >@eah, yeah, no ig deal,? )utanu said. >9e;s on other lock uster projects. 9e;s a man of ideas. )o sometimes they flop.? 9e lit a cigarette and waved it around, the rings on his hand flashing. >What he;s doing, he;s using intellectual capital to make his money. But

people don;t get that and ecause he;s een admouthed so much, he;s ecome suspicious. 9e;s een urned y the media. @ou know, cynical hacks they are. They make up stories that he;s a fraud. * Cohnny&come&lately. "veryone asks, :@aar, ut where does all that money come from/;? There was a moment of silence as we contemplated this 'uestion. >They don;t ask these things of other usinessmen,? )utanu said. >That;s ecause when the mainstream media does these negative stories on him, just hatchet jo s, you know, they;re serving the interests of the ig industrialists. The industrialists don;t like him ecause our maga3ines have done critical stories on them. The government doesn;t like him and harasses him all the time. They say, :@ou can;t use the word >$ndian? in the name of your management school ecause we don;t recognise your school.; They send us a letter every si! months a out this. Then, the elite types are after him. The Doon )chool, )t )tephen;s, $ndian $nstitute of Management people. There were these loggers writing silly stuff a out him, saying that the institute doesn;t give every student a laptop as promised in the advertisements. @ou want to know how he makes money/ $t;s simple. There are F,NNN students who pay seven lakhs each. The operating costs are low. @ou know how much teachers get paid in $ndia. )o the money gets spun off into other usinesses.? We ate hot&and&sour soup and drank more eer, our conversation widening out to include our careers and lives, and the unforgiving city of Delhi. Bahul told us a story a out covering the war in $ra' and eing arrested y )addam 9ussein;s Bepu lican .uard while crossing over the order from Cordan. When it was time to depart, $ felt reluctant to reak up the drunken afternoon onhomie ut nevertheless asked, >When do $ get to meet Arindam Chaudhuri/? >The good thing a out the oss is that he;s a yes or no sort of person,? )utanu said. >@ou;ll find out in a couple of days whether he wants to meet you.? A C!,P#E !- &A$S stretched to a week. $ kept pestering )utanu with calls and te!t messages. Then it was done, an appointment made, and $ entered the wonderland to meet Arindam Chaudhuri, the management guru, the media magnate, the usiness school entrepreneur, the film producer, the owner of $T and outsourcing companies, to which we should add his claims of eing a noted economist and the author of two >all&time est sellers,? The Great Indian Dream and Count Your Chickens Before They Hatch. The drive from Delhi to $$AM;s main campus, which is located on the city;s outskirts in an area called )at ari, is a fairly 'uick one. ,irst come the temples of (hattarpur, modern structures with crenellated, fluted walls, where memories of old 9indu architecture have een transformed into a simple idea of e!cess. * gargantuan statue of 9anuman stands with a mace on his shoulder, looking down dismissively at the traffic. The road is dusty, and the clusters of shops and houses soon give way to large stretches of land partitioned off for the very rich. * few outi'ue hotels crop up, looking empty,

ut the land is mostly colonised y the farmhouses of Delhi;s newly affluent. *ll $ saw on my first drive were walls edged with roken glass, the occasional flash of green from a well&tended lawn, and a young peasant woman with a suitcase sitting in front of a farmhouse. The high&walled Delhi campus of $$AM s'uatted amid these hotels and farmhouses. (ompared to the sprawling campuses of the $$Ms, it is tinyQfive acres instead of a hundredQ and thus seems more like a miniature, model school than a real one. The gates were kept shut, and the campus appeared sleepy until just efore *rindam;s arrival. Then the security guards hovered around the guardhouse, looking at their watches and fingering their walkie&talkies. The scruffy management students, who, in their odd assortment of la3ers and flashy shirts, had the air of men just coming off an all&night wedding party, tried not to look as if they were loitering. The gates were hurriedly opened for *rindam;s metallic lue lu!ury car, a million&pound Bentley (ontinental, as it coasted down the driveway and parked in front of the uilding lo y. Arindam, dressed in lue, passed through a knot of sycophants and disappeared inside the uilding, leaving ehind nothing ut the frisson of his arrival and the Bentley gleaming in the fierce Delhi sun. The power and the glory6 * million pounds6 (ustom& made in the mother country of "ngland6 * Bentley was the ultimate status sym ol of the $ndian rich, e!pensive and relatively uncommon. * usiness journalist had told me the pro a ly apocryphal story that Arindam had ordered the special paint scraped off when his car arrived from "ngland and then had it repainted to match the lue of one of his favourite shirts. The campus uilding was split along two levels. Most of the classrooms were on the asement floor, and were filled with the chatter of students, some of them dressed in suits to attend a class in >"!ecutive (ommunications.? The ground floor contained a computer la , a tiny li rary and some classrooms, ut it was dominated y a oardroom in the center. =n the other side of this was an open&plan office. The employees sitting in front of computers and phones were mostly in their FNs and INs, and although they looked usy, they didn;t give the impression that they were running a glo al mega usiness. Arindam referred to them as >managerial staff,? ut when $ introduced myself to one of the managers, a alding, middle&aged man, he seemed to e making cold calls, dialing num ers from a data ase and asking people if they were interested in taking management seminars. Ep close, Arindam was a few shades darker than his picture, though with the same glossy hair tied ack in a ponytail. Beneath his lue pinstriped suit he wore a white shirt open to show his smooth, hairless chest. There were rings on his fingers and right sparkling stones on the frame of his designer glasses, silver cufflinks on his sleeves and argyle socks and shiny pump shoes on his feet. *ll these harsh, glittering surfaces were accompanied y a youthfulness that softened the effect. 9e was in his late INs, a year younger than me, with a oyish air that took over when he ecame sarcastic a out his critics and rivals and said, >Wow6?

=ur first meeting took place in the oardroom. There were a out PN chairs in the room, most of them pushed to one side, and Arindam and $ sat at one end of a long ta le. The air&conditioning was fierce, and after a couple of hours, $ egan to feel cold in my summer gar of short&sleeved shirt and cotton trousers, ut Arindam went on speaking, slowing slightly only when a worker rought us chicken sandwiches and cups of (oca& (ola. <ike most of the new rich in $ndia, Arindam hadn;t started from scratch. 9e inherited the management institute from his father, Malay Chaudhuri, who egan it in 2OMI. But the original institute had hardly een cutting&edge. The admissions and administrative office in a house in south Delhi dou led as a family edroom at night. *s for .urgaon, where the institute;s students convened, >it was the least developed place on earth.? $ understood why Arindam wanted to emphasise this8 efore the office parks, condominiums and shopping malls sprouted, .urgaon was little more than an assortment of unpaved roads meandering through fields of wheat, with electricity and phone lines in short supply, a no&man;s&land etween Delhi and the vast rural hinterland of $ndia, where a management school must have seemed like just one more of those strange, minor cults that crop up in this country from time to time. Arindam wanted to go to college in the Enited )tates, ut his father convinced him to enroll in the family institute. Before he had even graduated, he was teaching a course. >$ took advantage of eing the director;s son,? Arindam (=EBT")@ $$AM said, laughing ut making it clear that he had een perfectly 'ualified to teach his fellow students. Three years after finishing his degree, he started a recruitment consulting firm. By getting into a position where he was hiring people for other companies, he intended to find jo s for $$AM graduates. The placement of $$AM graduates was a pressing pro lem at the time, and although Arindam would disagree, it remains a pro lem now, even after all his success. The $ndian $nstitute of During those early years, *rindam;s am itions were Alanning and Management disproportionate to his a ilities and e!perience. 9e started campus. a maga3ine and a research division, ut the maga3ine closed 'uickly and his recruitment firm failed to take off. 9e had nothing to sell e!cept himself. >$n 2OOM, $ announced my first leadership workshop for senior e!ecutives under the anner, :Become a great leader.; My thinking was that if they can take leadership lessons from me, they will give me usiness. )o they came, not realising from the photos how young this guy was. *nd then it didn;t matter, ecause that first workshop was a rocking interactive super&success.? 9is voice rose, his chin lifted with pride, and he looked me in the eyes. >That is how we uilt a rand.? AT THE IIP" CA"P,S. $ had picked up a rochure that featured a two&page spread of the articles that appeared when Arindam first made his mark as >The .uru with a Aonytail.? $ndistinguisha le from press releases, these articles reproduced *rindam;s thoughts on everything from >how not to create more =samas? #the key, apparently, was

>wholesome education?% to the negative influence of >the MB* mafia,? as he called the $$Ms. But if Arindam was >.uru (ool? in these articles, he was also com ative, attacking the $$Ms and pushing his >Theory i Management? #the lower case >i? stood for >$ndia?% as part of a compassionate form of capitalism that took into account the country;s overwhelming poverty. 9e talked a out >trickle&down economics? and >survival of the weakest,? and although it was never clear from these e!tracts how such concepts could e put into practice, they showed *rindam;s desire to project himself as a thinker as well as an entrepreneur. $n Cune FNNP, nearly a decade after his first failed attempt to start a maga3ine, Arindam egan pu lishing a maga3ine called Business & Economy. This led to a newsweekly, The Sunday Indian, and a marketing maga3ine called 4 s. "ach was printed on glossy paper, heavy on graphics and syndicated material, thin on original content and, to judge y the misspelled names on Sunday Indian covers #>Aamela *ndreson?%, short of copy editors. $n FNNM, Arindam egan ringing out an $ndian edition of C Ma!a"ine under licence from Liff Davis Media. *t the same time, he egan discussions with #orei!n $ffairs in 1ew @ork to ring out an $ndian edition, and when that fell through, he egan negotiations with #orei!n olicy in Washington D(. >$n the school, $ have an audience of only K,NNN students,? he had said to me #the actual enrolment, according to )utanu, was closer to F,NNN%. >1ow, every week, $ reach one lakh people.? The usiness schools also produced >academic? journals with names like Indian Economy %e&ie'( Human #actor( Strate!ical Inno&ators( and )eed the Dou!h/ But the most significant arena of influence seemed to e his film usiness, which had turned Arindam into something approaching a household name. $n FNNF, Arindam decided to enter the movie usiness. * few days efore his first Bollywood film was to e shot, he told me, the director walked out on him. Arindam, naturally, decided to direct the film himself. 9e admitted to me that he had not een entirely 'ualified. >But $ hope, some day, when $ have more e!perience, to make a truly revolutionary film.? With a plot lifted from the *merican comic strip *rchie, that first film flopped commercially and was panned y critics. "ven the D-D stores in the Aalika Ba3aar underground market were una le to procure a copy for me. But Arindam learnt 'uickly. Before long, he had developed a careful corporate approach to filmmaking that differed from the older Bollywood model of massive udgets, du ious financing #often from underworld sources% and a hit&or&miss approach to success. *rindam;s films, y contrast, focused on the ottom line, keeping the udget small and aiming not for huge audiences ut for as much presence as possi le in the multiple!es proliferating in the new $ndia, places where a num er of films ran simultaneously in theatres far smaller than their predecessors. 9e also sought out prestigeR some more recent ventures of Arindam Chaudhuri Aroductions have een directed y the +olkata& ased Bituparno .hosh, who has something of a reputation as an auteur. Within $$AM, meanwhile, Arindam was surrounded y fierce loyalists. ,ormer students and classmates ecame employees and continued to refer to him in the nice, middle&class $ndian way as >Arindam sir.? They were so enamored of Arindam that when $ visited him at the $$AM campus or stood too near him, some of them displayed a arely disguised

hostility. Epset at the pro!imity $ had stolen, sensing perhaps that $ did not entirely share their faith in their guru, they seethed with the desire to protect Arindam from me. *lmost all of Alanman;s employeesQON percent, according to ArindamQwere former $$AM students. The same was true of the faculty mem ers, who tended to morph from students to teachers as soon as they had finished their courses. Bohit Manchanda, a short, dapper man who would have een shorter without the unusually high heels of his shoes, taught advertising and headed Alanman;s small advertising agency. The dean of $$AM, Arasoon Majumdar, was also economics editor for the maga3ines pu lished y Alanman. =ther employees were family mem ers as well as former students. *rindam;s wife, Bajita, a petite woman who drove a Aorsche, had een a student of *rindam;s efore they got married and now taught "!ecutive (ommunications. *rindam;s sister;s hus and, a young man with shoulder&length hair and a shirt left un uttoned to reveal a generous e!panse of chest, was a former student, a faculty mem er and the features and lifestyle editor of the maga3ines. When Arindam met with his division heads, all of whom had een his classmates at $$AM, they joked and chatted for an hour efore turning to their work. They seemed to derive immense pleasure from showing me just how closeknit they were. >We;re like the mafia,? Arindam said. $t was a comparison that had occurred to me, although other metaphors also came to mind. They were like the mafia in their suspicion of outsiders, like a dot&com in their emphasis on collegiality, and like a cult in their elief in a mythology made up of *rindam;s personal history, management theories and the strange ways in which the company functioned. But perhaps this is simply another way of saying that they were a usiness, operating through an un'uestioning adherence to what their owner said and elieved. During our first meeting, Arindam e!plained to me in a five&hour monologue that his usiness was uilt around the > rand? of Alanman (onsulting, the group that includes the usiness school and numerous other ventures from media and motion pictures to a charita le foundation. To an outsider, however, the rand is Arindam. "ven if his role is disguised under the description of >honorary dean? of $$AM, the image of the usiness school and Alanman is in most ways the image of Arindam Chaudhuri. With his 'uirky com ination of energy, flam oyance, am ition, canniness and even vulnera ility, he is the promise of the age, his traits gathering force from their e!pression at a time in $ndia when all that is solid melts into air. ! E E)E I / I SEPTE"+E0. $ went to the .rand Ballroom auditorium of the Aark Boyal 9otel to hear Arindam speak. $ had heard him address a crowd efore, ut that had een a familiar audience, made up of graduating $$AM students herded into a hotel auditorium near the )at ari campus. The students seemed awestruck ut restless, their attention wandering whenever the talk veered away from the 'uestion of their future to trickle&down theoryR no dou t they were more concerned with trickle&up. Arindam hectored them a little, and he had een worried enough a out this to send me a te!t message a few hours later, asking me to >discount some of the harsh words i said to students.?

The event at the .rand Ballroom was different. $t was the final performance of a daylong >leadership? seminar for which people had paid J,NNN rupees, the previous speakers having included *rindam;s wife and several $$AM professors. =ver 2NN people, 'uite a few women among them, sat under the chandeliers as a laptop was set up on stage. They looked like aspirational rather than polished corporate types, the men with red sacred threads around their wrists, the women in saris and salwar kamee3es, a gathering of middle&class, middle&rung, white&collar individuals whose interest in leadership skills had a dutiful air. *fter a num er of childrenQit was unclear to whom they elongedQ clustered around Arindam to get copies of the all&time est&seller Count Your Chickens Before They Hatch signed, Arindam took the stage. 9e wore a shiny lack corduroy suit, the jacket displaying em roidery on the shoulders, and loafers that appeared to e made of snake skin. Arindam wasn;t a natural speaker. $n prolonged one&to&one conversations, he had the tendency to look away, not meeting the listener;s ga3e. This was less of a pro lem in a pu lic gathering, ut he also had a high&pitched voice and a tendency to fum le his lines. 9e started y asking people what leadership meant to them. *s his listeners spewed out answers, using phrases #>dream eliever,? >reach the o jective,? >making decisions,? >simplifying things?% that seemed to have een lifted from some ur&te!t of self&help and management, they seemed oth eager and slightly com ative, as if not entirely convinced of his a ility to teach them a out leadership. >9ere;s the great Arindam Chaudhuri,? a man ne!t to me muttered, using great in the $ndian way to mean someone fraudulent. Arindam seemed aware of the hostility8 his responses (=EBT")@ were hesitant, and his "nglish was uncertain and *B$1D*M(9*ED9EB$.(=M pronouncedly Delhi middle&class in its inflection. *s the session went on, however, it ecame evident that these 'ualities weren;t draw acks, not among the people he was addressing. The mannerisms gave Arindam an everyday appeal, and it was the ju!taposition of this homeliness with his wealth, success and glamour that created a hold over the leadership aspirants in the audience. By themselves, the Bentley (ontinental, the ponytail and the designer glasses, or the familiar way Arindam had of dropping Chaudhuri and his wife, Bajita, names like 9arvard, Mc+insey and <ee $acocca would a former student of his at $$AM have made him too remote. But the glamour was who now teaches at the school. irresisti le when com ined with his middle row manner. 9e was one of the audience, even if he represented the final stage in the evolution of the petit ourgeoisie. Arindam was well aware of this. $f he wasn;t a natural speaker, he nevertheless had a performer;s a ility to gather strength the longer he stayed on stage. Thirty minutes into the leadership session, as $ egan to e drawn into his patter, $ realised that Arindam was telling the $ndian middle class a story a out itself, offering his audience an answer to the 'uestion of who they were. >$ am trying to e a mirror,? he said, a comment remarka ly attuned to the way he represented a larger&than&life version of the people he addressed.

9is listeners had come to the session with a rough sense of who they were supposed to e. They received instruction a out this from the culture at large, especially the proliferating media outlets that o sessed a out them as mem ers of >$ndia )hining.? The Western media characterised them in a similar manner. *rindam;s audience knew that as middleclass, well&to&do $ndians, they were supposed to e modern and managerial. They were a people devoted to efficiency, given to the making of money and the enjoyment of consumer goods while retaining a touch of traditional spice, which meant, for instance, that they used the internet to arrange marriages along caste and class lines. )till, they needed further affirmation of their role, and this is what Arindam provided, mi!ing that cocktail of spurious tradition and manufactured modernity, while adding his signature flavor to the com ination. 9e told his listeners stories a out traveling to *merica, "urope and CapanQthe ultramodern places that middle&class $ndia had een emulating and suddenly found within its reach. @et few people in the audience had een to these countries, and if they did go, they would not encounter them with any degree of intimacy. The very places they were most drawn toQthe usiness centres, the shopping pla3as, the franchise restaurantsQ would remain slightly unreal in spite of the photographs taken, the souvenirs ought, the money spent. $n the .rand Ballroom, though, these places were conjured anecdotally and made to resem le the $ndia the audience knew, or thought they knew. )o there were jokes a out national stereotypes, comments a out the different strengths and weaknesses of the *mericans, the Capanese, the ,rench and the $ndians. There were no individuals in these stories, only nameless usinessmen met y Arindam in anonymous oardrooms, and the world itself seemed no more than a string of .rand Ballrooms, each dominated y a different ethnic group of capitalists. *fter Arindam had given the audience this touch of the foreign, he returned to more familiar territory. 9e made fun of regional $ndian identities, something done rather easily among a largely 9indi&speaking Delhi crowd that tends to see itself as national. 9e pandered to their middleclass prejudices, attacking the government as inefficient and corrupt, and then satisfied their nationalism y speaking of the $ndian *rmy as the most efficient and disciplined wing of the state. *s Arindam ecame more comforta le, he slipped into 9indi, segueing into the story of the Maha harata. This was his way of approaching the >Theory i Management? concept of leadership. <ike many contemporary 9indus who have tried to cut from their sprawling eliefs the hard lines of a modern faith, Arindam wasn;t interested in the comple! ethical 'uestions or sophisticated narrative strategies of the Maha harata. $nstead, his focus was on the Bhagavad .ita. The .ita emerged as a foundational religious te!t only in modern times, when 9indu revivalists reeling from colonialism sought something more definitive than the amorphous set of practices and ideas that had characterised -edic religion until then. Then in the early 2OONs, the .ita again received new life, when the $ndian elites

simultaneously em raced free&market economics and a hardened 9indu chauvinism. They discovered in the .ita an old, civilisational argument for maintaining the contemporary hierarchies of caste, wealth and power, while in the story of *rjuna throwing aside his moral dilemmas and entering wholeheartedly into the slaughter of the attlefield, they read an endorsement of a militant, aggressive 9induism that did not shrink from violence, especially against minorities and the poor. .iven this appeal of the .ita among the $ndian middle and upper classes, *rindam;s use of it was a canny choice. 9e was e!tending into the realm of management theory a story that his audience would e oth familiar with and respectful toward, so that to challenge *rindam;s ideas would e tantamount to 'uestioning a sacred te!t. Arindam egan the ela oration of his $ndian theories, naturally enough, y pulling a red .ita out of a pocket. * Alanman photographer ran forward to capture the moment and, for the first time in the session, the audience egan scri ling notes. Arindam turned to the laptop as if he were going to oot +rishna into e!istence, ut the laptop refused to comply. *s one, two, three, and then four people hurried to help, Arindam gave up, turned away from the computer, and faced the audience. 9e egan a performance that was part television soap and part stand&up comedy, hamming the roles of housewives, hus ands returned from work, fathers and a ies, management trainees and their osses. The audience urst into laughter as each little cameo played out. The laptop was finally made to work, and on the screen appeared a matri! of character types Arindam had e!tracted from the 9indu scriptures. There was the tamas or pleasure&loving type, who could e led only y dominationR the rajas, am itious ut greedy, who needed a com ination of encouragement and controlR and the sattva, who was rilliant and talented and needed to e left alone. ><eadership is a out changing your colors like a chameleon to suit the situation,? Arindam said, citing +rishna, the androgynous, slippery god, as the role model for the ideal ("=. <a orers and lue&collar workers were tamasic, young management trainees rajasic, and highly skilled professionals like research scientists were sattvic. 9e had reinvented the caste system in two hours. Arindam finished to all&round applause, and as he came down the stage, he was mo ed y his listeners. $ went outside to the passageway, where tamasic workers in overalls were installing gates decorated with marigold garlands for a wedding reception that would take place later in the evening. $ sat down eside a disheveled&looking man in a suit who was holding a plastic shopping ag that said >More Word Aower.? 9e had attended the entire day;s session, and when $ asked him what he thought, he replied that it had een interesting. 9e had enjoyed some of the earlier speakers, especially * )andip, the editor&in&chief of all of Alanman;s maga3ines. >*nd what did you think of Arindam (haudhuri;s talk/? $ asked. >Bu ish. $t made no sense at all,? he said. 9e fell silent, avoiding my ga3e, and when he looked at me again, it was with em arrassment. >@ou are a friend/ @ou work for the company/? 9e cheered up as soon as he found out that $ was writing a out Arindam. >The man is a fraud,? he said,

> ut a very successful one.? 9e was a small pu lisher who churned out language education ooks. 9e would e pu lishing a management ook during the World Book ,air in Delhi in ,e ruary, a work written y a (anadian living in Beijing. >$t is mostly (hina&focused. @ou are aware that there is great interest in (hina these days/ )o $ wanted to have an event like this for the (anadian during the ook fair, and $ decided to come and see this. @ou are writing a out Arindam Chaudhuri/? 9e handed me his usiness card, leaned toward me, chuckled and said, >@ou must find out how he makes his money.? $ knew y now how Arindam made his money, or much of itQthrough $$AM;s tuition and #as in his movie usiness% y keeping costs low. But what was mysterious was the air of disrepute that clung to himR his wealth, oddly, had not ought him a free pass. Aeople like this pu lisher seemed to see in Arindam a more successful version of themselves8 far enough away to e envied, yet close enough to e resented. A0I &A" HA& T!#& "E A ST!0$ a out his childhood that involved a strike at his father;s management school in .urgaon. 9e descri ed the strikers as >rowdy elements,? students who had failed their courses and o jected to the academic demands made of them. The strike clima!ed in a telephone call late one night to his father. *n anonymous man, speaking hurriedly, said that a student had een sta ed on campus. *rindam;s father took a ta!i, accompanied y one of his employees, a canteen manager. Two hundred metres from the campus, he saw a group of students armed with iron rods waiting for him. 9e told the driver to turn around, went home and took his family to a hotel. The sta ing had een a ruse to ring him to the campus, and even the canteen manager had een part of the conspiracy. The strike continued for four months. When the Chaudhuri family moved ack home from the hotel, they were greeted y protesting students. >They were carrying horri le placards calling us thieves and murderers,? Arindam said. >The neigh ours, who talked to the students, egan calling my father :Bada (hor; SBig ThiefT and me :(hota (hor; S<ittle ThiefT.? But what was most distressing, Arindam said, was that they eventually discovered that mem ers of the faculty were ehind the strike. >*ll the people we trusted were involved, and $ decided that $ would not let this happen ever again.?

$t was a touching story, a young oy seeing his father threatened y enemies and deciding to take them on. >My father named me Arindam,? the grown&up man in front of me said. >That means :destroyer of enemies.;? )ince Arindam had een named a decade and a half efore the incident, his father must have possessed either a remarka le a ility to foresee the future or a pronounced sense of enemies lurking everywhere. But the rowdy students, the traitorous canteen manager, and the conspiratorial faculty mem ers had no discerni le motives in the story Arindam told me. They were there to provide Arindam a motive for his success, and to demonstrate that people couldn;t e trusted. $t was as if Arindam were e!plaining to me why his usiness was so close&knitR why outsiders were viewed with suspicionR why his pu lic relations person had demanded, unsuccessfully, that $ show him everything $ wroteR and why this same person refused to respond to the most elementary 'ueries a out the company;s usiness practices and revenues. There was more than the usual organisational secrecy at work here. $nstead, a fundamental vision of life was involved, and underneath all the e!pansive theories of management, elow all the chatter of a world rought closer y corporate glo alisation, there was, ultimately, only this Manichean idea of people divided into the (=EBT")@ loyal and the disloyal, of Arindam at odds with the *B$1D*M(9*ED9EB$.(=M world. Arindam started, he said, y competing for students with the >mafia? of management education in the country, ut it was when he started a media division that his trou les egan. >The elite now saw that $ was challenging them directly, in the realm of ideas.? 9e was no longer operating merely within the confines of usiness schoolsR he was reaking down >the esta lishment hold on thought.? *rindam;s voice dropped low. >That is the reason why $ am hated y a lot of people.?

9e was referring in part to a harsh piece a out $$AM y an alumna of the elite $$M *hmeda ad usiness school. >$t was the world;s most stupid article,? Arindam said, adding that he couldn;t remem er the name of the journalist. But the ensuing pu lic im roglio #>we had no clue what is the logger world,? he told me ruefully% put a dent in *rindam;s reputation, even as it solidified, at least for a while, his tenuous alliance with his own student ody.

Chaudhuri launched The )unday $ndian #>perhaps the only maga3ine in the world with 2I editions?% in FNNK.

The woman whose name Arindam couldn;t remem er was Bashmi Bansal. Besponding in part to an especially fren3ied media lit3 from $$AM #it was reported that they;d spent more than 2 million dollars to advertise in a num er of prominent $ndian newspapers and maga3ines%, she wrote an article, :The Truth Behind $$AM;s Tall (laims,; for *$M #Cust *nother Maga3ineQ>$ndia;s Most <oved @outh Maga3ine )ince 2OOP?%, a small periodical that she pu lished herself for a young, "nglish&speaking audience. Bansal;s article claimed that $$AM;s advertising was misleading8 only the Delhi campus had the facilities prominently displayed in the pictures, from swimming pool to li rary, while campuses in other cities were housed in crowded office uildingsR the scholars from

institutions like Wharton, 1ew @ork Eniversity, (olum ia and 9arvard claimed as >visiting faculty? were people who had merely passed through, delivering one&time lecturesR the degrees $$AM awarded were not recognised y the $ndian governmentR the company fudged data from media surveys to claim top rankingsR and, contrary to its claims, it did not place its graduates in multinational corporations like Mc+insey. The story was linked to y a young logger and $BM salesman in Mum ai named .aurav )a nis. 9is post, :The fraud that is $$AM,; was vicious. $$AM responded immediately, and clumsily8 it wrote to )a nis, threatening to sue him, and o tained a court injunction against the original article in *$M, which was temporarily taken offline. $t also contacted $BM, from whom it purchases the free laptops that it gives to students, asking them to pressure )a nis to take down his post, and threatening that the students would march to the $BM head'uarters in Delhi and urn their laptops in protest. $BM claimed that it did not pressure )a nis, ut )a nis resigned anyway to spare his employer;s em arrassment. ThisQin addition to a usive comments left y $$AM students on various logs where criticisms of $$AM appearedQ inflamed an already e!cited logosphere, which decided that )a nis was a martyr to truth and freedom of e!pression. They set a out challenging $$AM;s claims with ever greater energy, discovering, among other things, that its >campuses? in *ntwerp and Brussels consisted of a loose affiliation with a rather 'uestiona le institute not recognised y the Belgian government. )oon the mainstream press took notice. The large weekly Business'orldQfor which Bansal was a columnistQreported that it had accepted *rindam;s re'uest to look into the case for and against his institute, ut was fo ed off with generalities a out $$AM and its >enemies? when it asked for specific information. The resulting article, :When the (hickens (ome 9omeU,; while more moderate in tone than Bansal;s, was skeptical of $$AM;s claims, especially regarding the placement of graduates and the consultancy work done y Alanman. Most of the multinational corporations named in $$AM advertisements, when contacted y Businessworld, said that they had few if any dealings with *rindam;s organisation. $t was un'uestiona ly a pu lic relations disaster for Arindam, though his students stood y him. $f anything, their commitment to the school was redou led. $n sifting through the long, la yrinthine posts on the anti&Arindam logs, it is hard to avoid the impression of a virtual world eing torn apart y virtual tools. Most often, the claims made y $$AM and Alanman depended on a careful selection of pictures, comments and data, and the creation of numerous we sites. This approach had worked well ecause it was part of a larger narrative of corporate success in $ndia. Most mainstream journalists were too la3y and untrained, and too enamored of wealth, to su ject these claims to the most asic scrutiny. But this was not true of the loggers, who relentlessly pro ed the we , emailed people listed y $$AM as contacts, checked $A addresses, and conducted ackground research. The most interesting investigation the loggers carried out involved $$AM;s history, focusing not merely on Arindam and his faculty ut also on *rindam;s father, the man who had started it all y eginning a management school in .urgaon.

$n , )cott ,it3gerald;s classic novel of Ca33 *ge *merica, The Great Gats+y, there are two 'uestions asked of the mysteriously wealthy title character8 Where did he get his money/ *nd, where did he go to college/ These are necessary 'uestions in a time when money is eing made too 'uickly and in too many ways for esta lished social networks to keep track. $n the gap etween old networks and rapidly changing times lies opportunity. .ats y hopes to make good the promise of capitalism that am itious people can have second acts to their lives. )o when he tells people in a voice laced with British affectations #>old sport?% that he went to =!ford, he is trying to transform his new money, procured y 'uestiona le means, into old money. *nd ecause assuming the persona of a lue& looded heir leads naturally to 'uestions a out why he hasn;t attended one of the $vy <eague colleges where wealthy young men like Tom Buchanan are sent for a final polish, he adopts =!ford as his alma mater, a place so far away that it is difficult for people to check up on him. Arindam, unlike .ats y, wasn;t a working&class upstart from the interior of the country. 9e was a middle&class man who grew up in Delhi, alert from the very eginning to the opportunities provided y the capital city, and who thus demonstrates that the mo ility provided y the new $ndia is significantly more limited than that of *merica at the turn of the FNth century. *s for the degrees claimed y Arindam, they came not from some e!otic overseas institution ut from the usiness school set up y his father. The 'uestion of pedigree, the loggers realised, could e transferred ack one generation to *rindam;s father, >Doctor? Malay Chaudhuri, and his claim to have a doctorate from the Berlin )chool of "conomics. The loggers discovered that it was hard to pinpoint any such school with certainty. Dr. Chaudhuri had once contested elections to the $ndian AarliamentQhe received so few votes that he lost his depositQand in his application to the "lection (ommission, he credited his doctorate to an institute in the other Berlin, in the former "ast .ermany. What records could one possi ly locate when the country itself no longer e!isted/ The loggers concluded that there had never, in all likelihood, een a Berlin )chool of "conomics, and that Malay (haudhuri;s doctorate was simply the first of many fictitious degrees handed out y the Chaudhuri clan. I C!,#& SEE THE 0ATI! A#E of the loggers, just as $ saw how the Delhi pu lisher;s 'uestion a out how Arindam made his money was important. $n spite of the friendliness with which Arindam treated me, he was always on his guard. My 'uestions a out revenues and the si3e of the company continued to go unanswered, which seemed even more interesting when $ discovered that the $ndian ta! authorities were investigating the company. *lthough it spent roughly G million dollars on advertising in FNNK, it paid no income ta! that year or the previous. There was also the company;s social responsi ility campaign, directed through its charita le .reat $ndian Dream ,oundation. Arindam claimed that the foundation was uilding schools in slums and villages, setting up a hospital in a rural area of West Bengal, and giving >e!perimental? seeds to farmers. >We will have PF schools in seven metros y the end of the year. )i!ty thousand villages will e covered in the future. "ventually, $ hope to fulfill my father;s dream of doing something for the downtrodden in *frica.? Within the glittering capitalist lived a closet

radical, someone who admired (hV .uevara so much that he had named his only son (hV. But $ found it impossi le to verify any of these claims, and *rindam;s promise to take me to a school for the poor in a Delhi slum never materialised. =ther things remained eyond my scrutiny. $ realised $ had met Arindam only in hotels and at the main $$AM campus in )at ari, where he spoke, in e!pansive terms, of e!panding to *merica. ><et 9arvard fume, :We are FNN years old,;? Arindam had said, lopping two centuries off 9arvard;s past. >"ventually they will recognise how good we are.? $t was astonishing, this e'uation of *merica, through 9arvard, with the old, while the $ndia he represented was new, young and modern. *nd perhaps he was right. 9is institute was a fluid, virtual usiness school of the future, one that had done away with the arduous task of institution uilding. Arindam had first moved the school from .urgaon to the Duta $nstitutional *rea, on the southern fringe of Delhi, where it occupied a leased uilding that finally ran afoul of the city;s 3oning laws. 1ow they were operating from )at ari, somewhere etween .urgaon and Duta , ut even this uilding, its right colors and a stract designs done to *rindam;s specifications, its small gym and swimming pool throwing out a challenge to the well&funded $$Ms, might not e the final stop. $t was a leased space, and Arindam told me that negotiations were already in progress to set the campus up somewhere else. $f the school was mo ile, Arindam was even more so. *fter our meeting at the campus, $ had wanted to meet him in his office. >$ don;t really operate from a fi!ed space,? he said. >$ am so much on the move.? =ne day in )eptem er, after he;d missed an appointment with me, he sent me a te!t message at M am. >.ood morning6? it said. >Totally totally forgot that day. 9owever in the airport right now. *nd free. (an call. Do let me know if you ve woken up6 )orry a out this early morning missive6? 9e was going on a long usiness trip to Toronto and <ondon, and $ called him ack hurriedly, trying not to sound sleepy. 9e would e attending the Toronto ,ilm ,estival, where one of his films, the Bituparno .hosh directed The ,ast ,ear, was eing screened. *t <ondon, he would e joined on the plane y the stars of his film, Areity Linta and *mita h Bachchan. *fter the festival, Arindam would stop y his <ondon office for a couple of days. $ remem ered an article in the #inancial Times that said he would e opening his <ondon institute at (hancery <ane, and so $ asked him, >Where e!actly is your <ondon office/? There was a pause. >That;s a good 'uestion,? he said. >Where is it/? 9e sounded oyish and vulnera le, and $ found myself wanting to respond kindly, as if speaking to a child $ didn;t want to em arrass a out an insignificant lie. >$t;s hard for you to keep track of all the offices you have,? $ suggested. >That;s right,? he replied, seemingly relieved that $ had offered him a way out. =ne day at the )at ari campus $ asked Arindam a out the criticism that his institute didn;t really offer careers. $t was undou tedly successful in attracting students, ut the

students, on graduating, seemed to end up in the very organisation that had given them their e!pensive degrees, teaching at the institute and working for Alanman. Arindam told me that his organisation was a >family,? one that offered a continuation of the camaraderie e!perienced y the students. 9e also pointed out that, unlike the $$Ms, he was not using pu lic money to produce a small num er of MB*s who then received e!travagant salaries from multinational corporations. >They;ve cornered 2NN&acre campuses in $ndia. The si! $$Ms, taken together, teach 2,NNN students. *nd ecause they have so few students, the average pay package Sfor graduatesT is eight to nine lakhs. That is aura6 Wow6? 9e was right in pointing out how higher education for the $ndian elite, from the engineering colleges to the $$M usiness schools, was funded y the state, producing technocrats and corporate e!ecutives who then went on to attack the state for eing inefficient and wasteful. >"very *merican president should start y thanking the $ndian ta!payer,? he said, noting that E) multinationals enefited most from the training given to $ndian $nstitute of Technology and $$M graduates. By contrast, he had privatised management education, applying to it the genuine rules of the marketplace. 9is graduates might get smaller starting salaries. They might e working, he said sarcastically, for distinctly unglamorous companies like :Baju Enderwear; and :Bela!o 9awaii (happals.; But they were not coasting on the ta!payer;s money. 9e was training people who would work in $ndian organisations that needed their skills. >=ur placements are improving. ,oreign companies are also coming,? he added defensively. The ulk of $$AM students still ended up working for Arindam. $t was hard to find out how much they were paid, ut $ had a rough idea ecause *rindam had, in a different conte!t, divided his organisation;s salary structure into three groups8 those making up to FP,NNN rupees a monthR up to MP,NNN rupees a monthR and more than MP,NNN rupees a month. $t seemed reasona le to assume that a starting $$AM graduate fell into the first categoryR at K,NNN dollars a year, he or she earned a third of what an $$M graduate did, which doesn;t seem ad. =n the other hand, this is only twice what a call centre worker with a asicQand cheapQ college degree can earn, even if managerial work offers etter hours and prospects for advancement. The pro lem with *rindam;s approach lay deeper than the salaries his graduates made. "ven in the world of closed $ndian companies, *rindam;s organisation is unusual. $t is not pu licly traded, and was incorporated only very recently. The success and failure of $$AM students depends largely upon what happens to Alanman, and what happens to Alanman depends on what happens to *rindam. *s for what happens to *rindam, that depends on whether the students keep coming. $f the usiness school produces the greater part of the company;s revenues and employs most of the graduating students, this model can keep functioning only as long as a growing ody of students remains willing to put up su stantial sums of money for their degrees.

*lthough the loggers were right a out many things, they seemed una le to comprehend that *rindam wasn;t so much a rogue management guru as a particularly latant, though uncredentialed, manifestation of standard management principles. *rindam tended to invoke the elite $$M mafia as a way to evade 'uestions, (=EBT")@ ut it was true that the initial criticism had een *B$1D*M(9*ED9EB$.(=M levelled y Bansal, an $$M *hmeda ad graduate, and then picked up y )a nis, who studied at $$M <ucknow. $t was e'ually true that the loggers were remarka le sno s. *longside more su stantive criticism of $$AM and Alanman, they posted many comments a out the way *rindam and his acolytes dressed and spoke, with an element of distaste and surprise that such pretenders could claim to elong to the corporate world from which most of the loggers came. 1one of the loggers seemed willing to consider that their cherished corporate practices would necessarily spawn imitators. $$AM has the same relationship to $$M as knockoff goods do to randed productsR there is always a market for the knockoff version among the aspirational crowd. $n other ways too, the cult of *rindamQthe loggers were pu33led y the vehemence with which $$AM students, the people apparently eing defrauded, defended himQis only part (haudhuri launched The Sunday of the larger cult that is contemporary $ndia. Indian #>perhaps the only maga3ine in the world with 2I *rindam;s management factory produces something editions?% in FNNK. less tangi le, ut more resonant than dura les or consumer products. $t takes people who have a fair it of money ut little cultural or intellectual capital and promises to turn them into fully fledged partners in the corporate glo alised world. The students at $$AM are not from impoverished ackgrounds. They can;t e ecause the courses are e!pensive. Many come from provincial towns, from small& usiness families that have accumulated wealth and now feel the need to upgrade themselves so they can compete in the realm of glo alisation. *rindam gives youth from these ackgrounds a chance to tap at $BM laptops, wear shiny suits and polished shoes, and go on foreign trips to .eneva or 1ew @ork. *ll this involves a considera le degree of play&acting, and the students spend the most impressiona le years of their lives in what is in essence a toy management schoolQmini golf course, mini gym, mini li rary. But play&acting is what the $ndian middle and upper classes are doing anyway, wandering a out the malls checking out the products purveyed y more esta lished, easeful play& actors like Tommy 9ilfiger and <ouis -uitton. A0I &A"(S -!0T, E. ultimately, was uilt on the aspiration and ressentiment of the $ndian petite ourgeoisie. Without the aspirers emulating, admiring, and parting with their cash, moguls like *rindam would not e!ist. 9e had made a usiness out of their aspirations, cali rating the rashness and insecurity that had come to them on the

wings of the market economy and its political partner, right&wing 9induism. *rindam understood well how these aspirers had een given a language of assertion y the times in which they lived, and how they had also een handed a voca ulary of rage that is 'uite disproportionate to their perceived provocations. $t is one of the triumphs of our age that aspirers can e made to feel oth empowered and e!cludedR all over the world, one sees a new lumpen ourgeoisie 'uick to e!press a sense of victimisation, voicing their anger a out eing e!cluded from the elite while remaining callously indifferent to the truly impoverished. $ had egun feeling some of this aspiration myself. =ne afternoon, $ ate lunch with a former $$AM student who was one of *rindam;s pri3ed employees. 9is name was )iddharth 1am iar. Wearing a suit and designer sunglasses, his head shaven, he appeared in front of me with long strides, car keys dangling from his right hand. 9e was late ecause he had rammed his car into the ack of a us, ut he was unfa3ed y this >fender ender,? as he put it. We met at a shopping pla3a just across the street from where $ lived at the time, an odd mi! of multinational franchises, rundown shops and a multiple! that often seemed to e showing one or the other of *rindam;s films. 1am iar led me up the stairs to an $talian restaurant called *33urro. $t was 'uite empty8 the call centre workers preferred the kathi roll stand around the corner or the T.$, outlet across the s'uare and it was too early for Western e!pats and upper&class $ndians. The waitstaff knew 1am iar, as did the woman who ran the restaurant. 9e took off his sunglasses, ordered with a flourish, and egan telling me a out his career with Alanman. 9e had een a student at $$AM Delhi, joined the company upon graduating, and had soon taken charge of the media division. 9e was FI years old. *rindam had put considera le thought into sending 1am iar to meet me. $f his primary usiness was churning out management graduates, he had sent me his finest product, glistening and confident, someone who could compete effortlessly with the MB*s from $$M. 1am iar;s shaven head shone in the right afternoon light as he spoke a out how he had negotiated with #orei!n $ffairs a out pu lishing an $ndian edition #although the effort was unsuccessful, he impressed #orei!n $ffairs with his presentation, according to a friend of mine who worked there%. 9e had travelled around the world with *rindam, and in a few weeks he would e leaving for =!ford, where he would earn an MB*. When he returned, he e!pected to work at Alanman again. $ asked a out *rindam;s conspicuous consumption, and he was delighted to give me the details. >The car/? he said. >$t;s a Bentley (ontinental four&door. *ctually, he got it ecause of me. We were in <ondon, near <incoln;s $nn ,ields, and $ saw a Bentley parked outside this restaurant where $ was having lunch with friends. $ had one of them take a picture of me leaning on the hood of the Bentley with a glass of champagne in my hand.? 9e laughed, waiting for the image to e fully processed in my rain. >$t looked so cool, you know/ Then, $ went to see *rindam at the Bit3, where he was staying. $ was showing someone else the picture on my laptop, and he gra ed the laptop from me,

looked at the picture, and said, :What kind of car is that/ $;m going to get one.;? $ asked him if he could descri e *rindam;s Delhi office for me. ><et me think,? he said. >$;d say it has a nightclu in the daytime look.? We laughed at this. 1am iar;s laughter had a dou leness to itQit conveyed the knowledge that he himself was too sophisticated to make such a mistake ut also revealed his admiration for a man who had the money to flaunt his taste, however 'uestiona le. 9e descri ed the long, curved, red leather couch, the shelves filled with management ooks and maga3ines. *n anteroom contained a treadmill, a television, and a pullout sofa where *rindam;s son (hV sometimes slept in the afternoon. The office floor had lue granite tiling, and the uilding;s e!terior was of tinted lue glass. ,rom the windows of *rindam;s office, 1am iar said, it was possi le to see the "rnst W @oung uilding. What gave 1am iar;s description a touch of virtual reality was the fact that *rindam;s Delhi office no longer e!isted. $t had een closed down for violating 3oning laws and survived only in the images that 1am iar so e!pertly created. When $ asked for the ill, the waiter said that it had een taken care of y the manager. >)he;s my girlfriend;s mother,? 1am iar said. >That;s really too ad, ecause $ was hoping to treat you.? $ insisted that the waiter ring me the ill. The waiter smiled and disappeared, while 1am iar looked surprised. $ said something a out journalistic ethics, ut $ could see that this made no sense to him. $ was eginning to lose my temper, and $ wondered why. Who would really care if $ let 1am iar;s girlfriend;s mother pay for lunch/ Who would think that my honesty as a writer had een compromised/ *s $ cornered the waiter again and forced him to ring the ill, $ found myself wondering why $ didn;t have a suit, designer sunglasses, and car keys. $ wondered why $ wasn;t making money at a time in $ndia when moneymaking opportunities seemed everywhere for the asking. <ike *rindam;s students, $ was an aspirer, finally, o livious to anything ut my own inchoate desires, filled with a sense of anger that $ had no wealth to flaunt, as well as a trem ling awareness of opportunities that it was perhaps not too late to capitalise. >$ don;t like an image of me that isn;t me,? *rindam had told me, an!ious to clarify his essential self. *nd here was $, not liking the image of me that was me. $ felt that $ was eginning to lose myself in this world of appearances and aspirations, and that paying the ill was the only way to return to steady ground. *dapted from The Beautiful and the Damned- $ ortrait of the )e' India, forthcoming from -iking Aenguin in Cune.
This story was originally published in Caravan on this link . That webpage has since been defaced by hackers hired by Arindam Chaudhuri. i AI'll gladly take this page down once the original page on the Caravan is restored.

THE !"#$ %EE$& T! '%! A(!)T THE $)*#ICIT+ !, A"I%$A- CHA)$H)"I . II*-

tum pareshaan na ho baab-e-karam vaa na karo aur kuchh der pukaaruu.Ngaa chalaa jaauu.Ngaa isii kuuche me.n jahaa.N chaa.Nd ugaa karate hai.n shab-e-taariik guzaaruu.Ngaa chalaa jaauu.Ngaa raastaa bhuul gayaa yaa yahaa.N manzil hai merii ko_ii laayaa hai yaa Khud aayaa huu.N maaluum nahii.n kahate hai.n husn ki nazare.n bhii hasii.n hotii hai.n mai.n bhii kuchh laayaa huu.N kyaa laayaa huu.N maaluum nahii.n yuu.N to jo kuchh thaa mere paas mai.n sab kuchh bech aayaa kahii.n inaam milaa aur kahii.n qiimat bhii nahii.n kuchh tumhaare liye aa.Nkho.n me.n chhupaa rakkhaa hai dekh lo aur na dekho to shikaayat bhii nahii.n ek to itanii hasii.n duusare ye aaraa_ish jo nazar pa.Datii hai chehare pe Thahar jaatii hai muskuraa detii ho rasaman bhii agar maha il me.n ik dhanak TuuT ke siino.n me.n bikhar jaatii hai garm boso.n se taraashaa huaa naazuk paikar jis kii ik aa.Nch se har ruuh pighal jaatii hai mai.n ne sochaa hai to sab sochate ho.nge shaayad pyaas is tarah bhii kyaa saa.Nche me.n Dhal jaatii hai kyaa kamii hai jo karogii meraa nazaraanaa qubuul chaahane vaale bahut chaah ke a saane bahut ek hii raat sahii garmii-e-hangaamaa-e-ishq ek hii raat me.n jal marate hai.n paravaane bahut phir bhii ik raat me.n sau tarah ke mo.D aate hai.n

kaash tum ko kabhii tanahaa_ii kaa ehasaas na ho kaash aisaa na ho !air-e-raah-e-duniyaa tum ko aur is tarah ki jis tarah ko_ii paas na ho aaj kii raat jo merii tarah tanhaa hai mai.n kis tarah guzaaruu.Ngaa chalaa jaauu.Ngaa tum pareshaa.N na ho baab-e-karam vaa na karo

sh$,(i,Haar,-e,(oun,)arta,,ai,Khalib...

*as,,,uthane,baithne,(e,#ndaa&,badal,.aate,hai

Mohabbat Ki Tabiyat Mein, Ye Kaisa Bachpan Kudrat Ne Rakha Hai, Ke Ye itni !urnai itni Bhi Ma"boot Ho aye, #se Taaeed$%$Ta"a Ki &aroorat !hir Bhi Rehti Hia, Ya'een Ki (khri Had Tak )ilon Mein *ehlehati Ho, Nigahon +e Tapakti Ho *ahoo Mein agMagati Ho, Ha"aron Tarah Ke )ilkash Haseen Hale Banati Ho, #si #"haar Ke *af"on Ki Ha,it !hir Bhi Rehti Hia, Mohabbat Mangti Hai Yun -a.ahi (pne Honeki, Ke iase Tifl$%$+adan +haaM Ko %k Bee, Boye, (ur +hab Mein Barha /the, &aMeen Ko Khod Kar )ekhe, Ke (b !audha Kahan Tak Hai, Mohabbat Ki Tabiyat Mein (,ab Takraar Ki Kho Hai, Ke Ye #'raar Ke *af"on Ko +unne +e Nahi Thakti, Bichhadneki -hadi Ho Ya Koi Milneki +aat Ho, #sse Bas %k Hi )hun Hia, Kaho Mu,hse Mohabbat Hai, Kaho Mu,hse Mohabbat Hia,

Kuch (isi Besukuni Hia 0afa Ki +ar"aMeeno Mein, Ke o (hl$%$Mohabbat Ko +ada Bechain Rakhti Hia, Ke aise !hool Mein Khushbu Ki aise Hath Mein Tara, Ke aise +haaM Ka Tarah, Mohabbat Karne 0alon Ki +eher Raaton Mein Rehti Hai, -uMan Ke +hakhon !ar (ashiyan Banta Hia /lfat Ka, Ye (in 0asl Mein Bhi Hi,r Ke Khadshon Mein Rehti Hia, Mohabbat Ke Musafir &indagi ab Kaat 1hukte Hai, Thakan Ki Kirchiyan 1hunte 0afa Ki (,rakein !ehne, +aMe Ki Rehgu"ar Ki (akhri +arhad !e Rukte Hai, To Koi )oobti +aanson Ki )ori ThaM Kar, )hire +e Kehta Hia Ke Ye +ach Hai Na, HaMari &indagi %k )usre Ke NaaM *ikhti Thi, )hunlka +a o (ankhon Ke 2areeb$3$)oor !haila Hia, #sika NaaM 1hahat Hai, TuMhe Mu,hse Mohabbat Hia, TuMhe Mu,hse Mohabbat Hia, Mohabbat Ki Tabiyat Mein, Ye Kaisa Bachpana 2udrat Ne Rakha Hia...

45 )i(ns 6ou7ll 8aise a !enius

!ct ;R, ;<== 96=; CH E)T

%an a li le &ins ein around he house' Theres no sin(le bes reci#e) bu s udies #rove ha kee#in( T* ou o+ he nursery) shellin( ou +or $usic lessons) breas +eedin() havin( a bi( library) and ,i hholdin( cookies are jus a +e, ,ays o boos your childs chances o+ success.
Crint Email Momments ?

What makes a geniusA Even experts argue over whether D, ED, executive function, and7or academic achievement matters most. +atureA +urtureA The role of genetics in intelligenceIi.e.,

the extent to which our smarts are inheritedIhas long been an academic war Sone. What can raise your childOs chancesA Mello lessons, French lessons, and &uggling. 42 Thirt+ $ercent o children under the a(e o 9 ha-e tele-ision sets in their &edrooms2 #nd 8: percent of under-;s watch two hours of TV every day. The #merican #cademy of Cediatrics recently issued a warning urging parents not to let infants and toddlers watch TV. Kiving tiny viewers no known benefits, TV impairs cognitive skills and wastes crucial braindevelopment time that should be spent conversing with real people, says infant-language expert 0oberta Kolinkoff, coauthor of 0instein 1e)er 2sed &lashcards3 How 4ur 5hildren 6eally 7earn (And 8hy $hey 1eed to +lay More and Memori.e 7ess. N1anguage is crucial to childrenOs learning, and the language they get from the television is not tailored to their individual needs. t will not answer their $uestions or follow their leads, which is how you create smart kids./ EliSabeth #. Vandewater, et al. N)igital Mhildhood6 Electronic Hedia and Technology Lse #mong nfants, Toddlers, and Creschoolers./ +ediatrics, ==: Q85, =<<>-=8. mage -ource 7 Ketty mages 92 )i:-+ear-olds ,ho ,ere &reast ed consistentl+ as &a&ies score 5 $ercent hi(her on '; tests than their <-+ear-old $eers ,ho ,ere not2 This stat is based on a study that followed two groups of new *elarusian mothers and their children. !ne group of mothers breastfed their babies more exclusively Qgiving them no other food or li$uid but breast milk5 and for longer Qup to a year5 than the other group, which breastfed less exclusively and for shorter durations. The children in the first group scored higher in reading, writing, and mathematics. NThe first thing a woman can do to raise a smart child is to breastfeed,/ says geneticist 0icki 1ewis, author of $he &ore)er &i93 %ene $herapy and the *oy 8ho :a)ed It . N,uman milk has a greater percentage of fat than cowOs milk, needed to insulate our abundant brain cells4 a calf needs the protein in its milk for fast growth./ Hichael -. (ramer, et al. N*reastfeeding and Mhild Mognitive )evelopment./ Archi)es of %eneral +sychiatry, >8 Q85, 89?-8?R. =2 Children ,ho $la+ the $iano or a strin(ed instrument score 45 $ercent hi(her on -er&al skills than children ,ho don*t $la+ an instrument2 The study that yielded this stat involved students from *oston-area music and public schools4 their average age was =<, and the musicians among them had studied music for at least three years. #s the authors point out, many previous studies show correlations between musical skills, language skills, and D. The $uestion of causality remains6 are smart kids good at music, and7or does music make you smartA NThe idea that our genes control our fates is called genetic determinism,/ 1ewis says. NWe geneticists fight this idea all the time./ Harie Forgeard, et al. NCracticing a Husical nstrument in Mhildhood s #ssociated with Enhanced Verbal #bility and +onverbal 0easoning./ +7o: 410, P Q=<5. >2 Children ,ho are a&le to dela+ (rati ication 45 times as lon( as their more im$atient $eers score 94? $oints hi(her on their )ATs2 n one famous study, children were told they could eat two cookies if they delayed eating the first one. Those who could wait =8 minutes before eating the first cookie scored ;=< points higher on their -#Ts than those who couldnOt wait more than one minute. mpulse control is a crucial factor in executive function. N-cientists know now that being a brainiac is not so much about D but about executive function,/ Kolinkoff asserts. NThe ability to switch between tasks, hold things in your working memory, and inhibit impulses is much more connected with success than D./ .ohn Hedina. *rain 6ules for *a"y3 How to 6aise a :mart and Happy 5hild from ;ero to &i)e . -eattle6 Cear Cress, ;<=<. 52 A child ,ho is raised in a home containin( at least 5?? &ooks is =< $ercent more likel+ to (raduate rom hi(h school and 4@ $ercent more likel+ to (raduate rom colle(e than an other,ise similar child raised in a home containin( e, or no &ooks2 Kranted, this study was published in ;<<9, when books were still tangible ob&ects. The gap widens exponentially when the childrenOs parents are barely literate. N-uccess in school depends on more than &ust native intelligence. t also re$uires a good work ethic,/ says psychologist Eileen (ennedy-Hoore, author of :mart +arenting for :mart <ids. NMhildren learn more from what we do than from what we say. Carents who love to read demonstrate to their children that reading is interesting, en&oyable, and worthwhile./

<2 The children o ,omen ,ho used cocaine ,hile $re(nant are nearl+ i-e times as likel+ to &e de-elo$mentall+ disa&led as children in the (eneral $o$ulation2 Fourteen percent of children whose mothers used cocaine while pregnant have Ds below 9<, according to a study published in the =ournal of the American Medical Association. #nd P? percent of children whose mothers used cocaine while pregnant are developmentally delayed. Want valedictoriansA Mrack is wack. 1.T. -inger, et al. NMognitive and Hotor !utcomes of Mocaine-Exposed nfants./ =ournal of the American Medical Association, ;?9, =:8;-=:><. A2 O-er,ei(ht children score 44 $ercent lo,er on national readin( tests than re(ular,ei(ht children2 The Temple Lniversity scientists whose study includes this stat also found that overweight middle-schoolers had lower KC#s than their regular-weight peers, as well as worse school attendance, more detentions, and more tardiness. This study associates higher body mass with lower scholastic achievement. N*eing sedentary has huge opportunity costs for children,/ Kolinkoff says. N f theyOre watching TV or playing computer games, theyOre not interactingIand many of the things that make us TsmartO are things learned only in the nexus of social interaction./ -tuart -hore, et al. N)ecreased -cholastic #chievement in !verweight Hiddle -chool -tudents./ 4"esity, => Q95, =8P8-=8P?. B2 Aero&ic e:ercise increases children*s e:ecuti-e- unctionin( a&ilities &+ as much as 4?? $ercent2 NThe best results accrue, by the way, if you do the exercises with your children,/ writes molecular biologist .ohn Hedina in his book *rain 6ules for *a"y, which cites this statistic. NEncouraging an active lifestyle is one of the best gifts you can give your child. t may mean putting away World of Warcraft./ n the same vein, 1ewis advises parents6 NFocus on what you can control6 the environment ... ThereOs a lot people can do to help their kids. t is what happens after you are born thatOs important, not what you inherit./ .ohn Hedina. *rain 6ules for *a"y3 How to 6aise a :mart and Happy 5hild from ;ero to &i)e . -eattle6 Cear Cress, ;<=<. @2 Peo$le ,ho attended $reschool are 59 $ercent more likel+ to (raduate rom hi(h school than $eo$le ,ho didn*t attend $reschool2 The study that yielded this stat followed two groups of disadvantaged Hichigan children from toddlerhood to age R<. !ne group attended a Nhigh-$uality/ preschool program at ages P and R4 the other never attended preschool. *y age ;9, five times as many in the preschool group owned their own homes as those in the non-preschool group. *y age R<, the non-preschoolers had been arrested on drug charges eight times as fre$uently as the preschool alumni, and twice as often for physical assault. 1. .. -chweinhart, et al. N1ifetime Effects6 The ,igh-cope Cerry Creschool -tudy Through #ge R<./ Monographs of the High:cope 0ducational 6esearch &oundation, =R. 4?2 Children &orn to 9?-+ear-old athers score = to < $oints hi(her on '; tests than children &orn to athers t,ice that old2 N#dvanced paternal age is associated with an increased risk of neurodevelopmental disorders such as autism and schiSophrenia, as well as with dyslexia and reduced intelligence,/ write the scholars whose study included this figure. NThe offspring of older fathers show subtle impairments on tests of neurocognitive ability./ The modern tendency to delay fatherhood might be cause for concern, the scholars suggest. -. -aha, et al. N#dvanced Caternal #ge s #ssociated With mpaired +eurocognitive !utcomes )uring nfancy and Mhildhood./ +7o: Medicine, > QP5. 442 Learnin( to ju((le can increase the -olume o (ra+ matter in children*s &rains &+ = $ercent2 *rain structure is largely determined by genes, but not entirely. N1earning a difficult perceptualmotor skillI&ugglingIinduced a P percent increase in the volume of gray matter in visual attention areas,/ write the "ale scholars whose report cites this figure. The volume of gray matter in the brainOs frontal region is linked with general cognitive ability, the scholars avow. .eremy Kray and Caul Thompson. N+eurobiology of ntelligence6 -cience and Ethics./ 1ature 6e)iews 1euroscience, 8, R9=-R?;.

492 Children in ,el are-reci$ient amilies hear nearl+ our times e,er ,ords $er +ear than children in $ro essional-class amilies2 The more words we hear, the bigger our vocabularies and the higher our academic achievement, according to the scholars whose research revealed that children in welfare families hear about P million words per year, while children in working-class families hear > million and children in professional-class families hear == million. QThat boils down to >=> and =,;8= and ;,=8P per day, respectively.5 #ccording to the study, welfare-recipient children know 8<< words by age P, compared with 98< and =,=<< in the other groups. 4=2 Kids ,ho ha-e studied a orei(n lan(ua(e or t,o +ears ha-e )AT scores 4> $ercent hi(her than those o kids ,ho ne-er studied orei(n lan(ua(es2 !ne year of foreign-language study was linked with slightly higher -#T scores, but two years yielded increases of =R and =P percent on the testOs verbal and math portions, respectively, over the scores of students who had never studied foreign languages. Each additional year of foreignlanguage study yielded further increases. NThe verbal scores of students who had taken four or five years of foreign language were higher than the verbal scores of students who had taken four or five years of any other sub&ect,/ write the scholars whose research yielded this stat. >i)e les con/ugaisons. Thomas M. Mooper. NForeign-1anguage -tudy and -#T-Verbal -cores./ Modern 7anguage =ournal, 9= QR5, P?=-P?9. 4>2 )tudents ,ho s$end more than t,o hours a da+ $la+in( com$uter and -ideo (ames score @2> $ercent lo,er on school e:ams than students ,ho $la+ no such (ames2 The effects of electronic game-playing on academic achievement spark intense debate. # study conducted on students in the L.(. compared the test results of fre$uent gamers with those of nongamers. N+ot a single significant positive correlation was found between gaming fre$uency and academic performance,/ the researchers write. NExcessive videogame playingIlike excessive anythingIcan interfere with schoolwork as well as reading for pleasure, playing outside, sleeping, or interacting directly with friends and families,/ says (ennedy-Hoore. *arry p, et al. NKaming Fre$uency and #cademic Cerformance./ Australasian =ournal of 0ducational $echnology, ;R QR5, P88-P9P. 452 The children o mothers ,ho ,ere e:$osed to $esticides ,hile $re(nant ha-e 42> $ercent lo,er ';s $er increment o e:$osure than children ,hose mothers ,ere not e:$osed to $esticides2 Molumbia Lniversity scientists studied 9-year-olds and their mothers, finding direct links between prenatal exposure to the common agricultural pesticide chlorpyrifos and lower Ds. The negative impact of pesticide exposure is even greater on working memory, one element of those crucial skills collectively called Nexecutive function./ The notion that invisible components of the air we breathe might lower our childrenOs intelligence is daunting indeed. V. 0auh, et al. N-even-"ear +eurodevelopmental -cores and Crenatal Exposure to Mhlorpyrifos./ 0n)ironmental Health +erspecti)es, ==: Q?5. 1ike The )aily *east on Facebook and follow us on Twitter for updates all day long. #nneli 0ufus is the author of many books, including +arty of 4ne3 $he 7oners? Manifesto and the +autilus #ward-winning :tuc'3 8hy 8e Don?t (or 8on?t) Mo)e 4n, and the coauthor of still more, including 8eird 0urope and $he :ca)engers? Manifesto. ,er books have been translated into numerous languages, including Mhinese and 1atvian. n ;<<>, she won a -ociety of Crofessional .ournalists award for criticism. For in$uiries, please contact The )aily *east at editorialXthedailybeast.com

Wo harf-e-0aaS ki mu&hko sikha gaya hai &unoon (huda mu&he nafas-e-.ibraeel de to kahoon -itaara kya meri ta$deer ki khabar dega Wo khud firaa$i-e-aflaa$ me hai khaar-o-Suboon ,ayaat kya hai khayaal-o-naSar ki madSoobi (hudi ki maut hai andeshaa hai goo-na-goon #&ab maSaa hai mu&he laSSat khudi dekar Wo chahte hain ki main apne aap me na rahoon %ameer pak-o-nigaah-e-buland-o-masti-e-shauk +a mal-o-daulat-e-(aaroon na fi$r-e-#flatoon -abak milaa hai ye maira&-e-Hustafa se mu&he (e aalaam-e-bashariyat ki Sad me hai gardoon "e kaayenaat abhi na-tamaam hai shaayad (i aa rahi hai damaadam sadaa-e-(un-fa-"a-(oon laa& aaatish-e-0umi ke soS me hai tera Teri khirad pe hai ghalib firangiyon ka fusoon

Tera tan ruh se na aashna hai #&ab kya aah teri narasaa hai Tan-e-be-ruh se beSaar hai ,a$ (huda-e-%inda Sindon ka khuda hai

Ghar ki Yaad by Bhavaani Prasad Mishra

*aj pani gir raha hai, Bahut pani gir raha hai, Baat har girta raha ahi, Aran man ghirta raha hai, Bahut pani gir raha hai, .har na3ar mein tir raha hai, .har ki mujhse door hai jo, .har khushi ka poor hai jo, .har ki ghar mein chaar hai, Maayke se ehan aayi, Behan aayi aap ke ghar, 9aay re paritaap ke ghar, .har ki ghar mein sa jude hain, )a ki itne ka jude hain, (haar hai chaar ehene, Bhuja hai pyaar ehene, *ur maa in padhi meri, Dukh mein wah ghaddhi meri, Maa ki jiski god mein sir, Bakh liya to dukh nahi fir, Maa ki jiski sneh&dhaara,

+a yahaan tak hi pasaara, Ese likhna nahi aata, Co ki uska patra paata, Aitaji jinko udhapa, "k shan hi nahi vyaapa, Co a hi hi daud jaaye, Co a hi hi khilkhilaayen, Maut ke aage na hichke, )her ke aage na ichke, Bol mein aadal garajata, +aam mein jhanjha larajata, *aj geeta path karke, Dand do so aath karke, +hoo mugdar hila lekar, Mooth unki mila lekar, Ca ki neeche aaye honge, 1ain jal se chhaaye honge, 9aay pani gir raha hai, .har na3ar mein tir raha hai, (haar hai chaar ahine, Bhuja hai pyaar ahine, +helte ya khade honge, 1a3ar unko pade honge.

Aitaji jinko udhapa, "k shan hi nahi vyaapa, Bo pade honge ara ar, Aaanchve ka naam lekar, Aaanchva hoon main a haga, Cise sone par suhaga, Aitaji kehte rahe hai, Ayaar mein ehte rahe hai, *aj unke swaran ete, <age honge unhe hete, +yonki main unpar suhaaga, Bandha aitha hoon a haga, *ur maa ne kaha hoga, dukh kitna aha hoga, aankh me kis liye paani, wahan accha hai havani, wah tumhara man samajhkar, aur apnapan samajhkar, gaya ho so theek hi hai, wah tumhari leek hi hai, paanv jo peeche hatata, kokh ko meri lajata, is tarah hovo na kacchhe,

ro padenge aur acchhe, pitaji ne kaha hoga, haay kitna saha hoga, kahan main rota kahan hoon, dheer main khota kahan hoon, hey sajile hare saawan, hey ki mere punya paawan, tum aras lo ve na arse, paanchve ko ve na tarse, main ma3e mein hoon sahi hai, ghar nahi hoon as yahi hai, kintu ye as ada as hai, isi as mein sa viras hai, kintu unse yah na kehna, unhe dete dheer rehna, unhe kehna likh raha hoon, unhe kehna padh raha hoon, kaam karta hoon ki kehna, naam karta hoon ki kehna, chaahte hain log kehna, mat karo kuch shok kehna, aur kehna mast hoon main, kaatne mein vyast hoon main,

wajan sattar ser mera, aur hojan dher mera, koodta hoon , khelta hoon, dookh dat kar thelta hoon, aur kehna mast hoon main, yon na kehna asst hoon main, haay re aisa na kehna, hai ki jo waisa na kehna, kah na dena jaagta hoon, aadmi se hagata hoon, kah na dena maun hoon main, khud na samjhu kaun hoo main, dekhna kuch ak na dena, unhe koi shak na dena, he sajile hare sawan, he ki mere punya pawan, tum aras lo we na arse, paanchve ko ve na tarse.

)at$ura ke (hane jun(le - Bha-ani Prasad Mishr

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