ALLAH does not change the state of people, until they change it themselves


Drone Film-maker Denied US Visa

A Pakistani student is unable to accept his film festival award because he is denied the right to enter the U.S.

A still image from Muhammad Danish Qasim's film, "The Other Side."
Muhammad Danish Qasim is a Pakistani student at Iqra University’s Media Science and is also a filmmaker. This year, Qasim released a short film entitled The Other Side, a 20-minute narrative that“revolves around the idea of assessing social, psychological and economical effects of drones on the people in tribal areas of Pakistan.” A two-minute video trailer of the film is embedded below. The Express Tribune provided this summary of the film, including an interview with Qasim:
The Other Side revolves around a school-going child in Miranshah, the capital of North Waziristan. The child’s neighborhood gets bombed after the people of the region are suspected for some notorious activities. He ends up losing all of his loved ones during the bombing and later becomes part of an established terrorists group who exploit his loss and innocence for their own interests.
On the reasons for picking such a sensitive topic, the film-maker said, “Most of the films being made right now are based on social issues, so we picked up an issue of international importance which is the abrogation of our national space by foreign countries.”
When asked how this film on terrorism will be different from all the others that have been released since 9/11, he said, “The film takes the audience very close to the damage caused by drone attacks. I have tried my best to connect all the dots that lead to a drone attack and have shot the prevailing aftermath of such attacks in a very realistic and raw manner.”

read more at: salon core 


Sign Of Weakness Of Imaan

Whenever your sujūd is short and your du'ā' is so short, it is a sign of weakness of īmān.  Sujūd is a road to ask for whatever you want. A man came to Al-Hasan Al-Basri and said,I heard you say that if you commit sins, then Allāh prevents you from things.  I do all the sins that you can think of and don't do many good deeds.  I have a beautiful wife and beautiful kids and a lot of money and land and am successful.  Allāh did not prevent me from anything.  How is it that you say that because of sins Allāh prevents you?”  He said, “Do you pray qiyām'l-layl?  Do you enjoy your du'ā'?  Do you enjoy your ṣalāh?  That is enough prevention that He prevented you from communicating with Him.”  When Allāh wanted to speak to us, He revealed the Qur'an, and when we want to talk to Him, we raise our hands.  He cut you off because you are not worthy of it and your īmān is not strong enough.

محبت کا جنوں باقي نہيں ہے
مسلمانوں ميں خوں باقي نہيں ہے
صفيں کج ، دل پريشاں ، سجدہ بے ذوق
کہ جذب اندروں باقي نہيں ہے

Courtesy: Muslim Matters


Who Is The Real Poor Person

"One should implement what he knows for it is the greatest foundation. And the poor person, the truly poor, is the one who wasted his life learning that which he does not practice. So, he loses the pleasures of this worldly life and the goodness of the hereafter, coming forth bankrupt (on the Day of Judgment) with strong evidences against himself."

—Sayd al-Khatir

(Gems from Imam ibn al-Jawzi)


Ready-Made Values And Their Worth

"Most of our values are already made. They are not given any consideration or effort that is why they are on verge of death. They are angry because of being neglected. They can be brought to life by giving them their due status. At the present, nations cannot survive without the values. Allah is the biggest value and look at the condition that it is not even talked about. Belief, faith are weak so who would water Value. People sell their worthless stuff in the name of gold and see we hid our great values in the backyard because we are even afraid of calling our gold, Gold. Values or wealth that is taken from others has no respect. The plant of our values is of different structure. It's water and dung is different too. But this difference will come to focus when you think about it." Ashfaq Ahmed


Literature And Quran

 Principles of Literary Criticism

                          The Poets 

Translation of Verses 224-227, Chapter 26, the Quran

And the Poets― it is those straying in Evil, who follow them: 
Do you not see that they wander distracted in every valley?
And that they say what they practise not?
Except those who believe, work righteousness, engage much in the remembrance of Allah, and defend themselves after they are unjustly attacked. And soon will the unjust assailants know what vicissitudes their affairs will take!

"Once at the end of a workshop on creative writing which I conducted in Mauritius, I was asked by an old school teacher, “Can you describe literature in a single word?” I said, “Yes,Quran.”
A veteran Muslim poet was also on the panel with me and he hastened to contradict me from the bottom of his heart. He said something to the effect, “The Quran is just a religious book and it denounces poets in general. Therefore we cannot accept it as a guide for literary criticism.”
Over the years, I have heard other fellow Muslims saying the same thing – especially those who otherwise want to be seen as more religious than the mainstream. Regardless of how strictly they follow the injunctions of religion in other walks of their lives, they fail to acknowledge that the Quran or Islam may also have some guidance to offer for creating world class literature which can also be appealing to the masses.
This leads to two kinds of attitudes in our contemporary Muslim societies. On one extreme are those who believe that literature should be based on atheism and should have nothing to do with religious emotions (despite the fact that almost all successful literature throughout the history has been religiously inclined).
On the other extreme those who only want to respect those writers and artists who were “good Muslims” according to the definition of these people. Consequently, they debunk Nezami as a poet of amorous love; Rumi as too mystical; Ghalib as an alcoholic; and so on.The result is eventually the same as that desired by the other group: Muslim societies have been rid of the greatest of their literary heritage.
This “cleansing” operation has been in force in the Muslim world at least since 1953, and has created the widest gulf between us and Iqbal. Those who recognize Iqbal as a poet of Muslim renaissance fail to acknowledge that his dying advice to the youth was, “take Rumi as a guide just as I took him.” While giving advice to his son and the Muslim youth in The Blow of Moses (1936), Iqbal quoted from Layla and Majnun of Nezami Ganjavi. Throughout his life he regarded himself to be a humble disciple of Mirza Ghalib – who was depicted in Javid Nama as someone to whom paradise was offered but when he chose something else instead, even that wish of his was granted."

(an excerpt taken from our course; "The Art Of Joseph" prepared and conducted by Sir Khurram Ali) 


Perspective Behind Literature

The Age Of Transcendence
c. 1800 BC to c. 1300 BC 

Arsala Abrar (fellow participant on DNA of History according to Iqbal.)

"My understanding allowed to me think of two things from the lesson firstly, perspective and secondly, powers of analysing.
Firstly, during this period of history civilisations were adapting and shaping according to their needs and due to this one of the result is the development of writing. But as Rumi 'remarks about poets in the poetry of Sarosh that the difference between poets who bring joy and poets who perpetuate misery', writing and architecture can also be looked at from the same thought. Therefore I believe that looking at perspective is essential. Maybe considering who wrote it and why. As our instructor mentions in the lesson that resources about this period of history is written from the perspective of the opponents of Abraham. This issue can also be applied to the past as well. Where word of God through Abraham was for the benefit of all human kind, on the other hand books like epic of Gilgamesh were written for the benefit of an individual. Where word of God was to improve society as whole, epic of Gilgamesh only glorified the power of the king. Where one empowers human kind the other empowers an individual. Architecture can also be looked under the same concept. Where Abraham built to unite people under One God and make them equals. Some architecture were built to further divide the gap between classes and glorify the kings. Hence I believe its relevant not to just study the literature but research and understand it's context as well. Who wrote it or created and for what reasons?

Secondly, what I learnt from the lesson was about 'power of analysing'. As civilizations grow both physically and mentally, people start to discover the powers God has vested in them. There is a chance that due to this people might start considering themselves superior and powerful than others. I believe its very important to utilise both appreciate self and sense perception to make judgements. When the elite denied the ready made judgement through Noah's intuition they suffered. On the other hand when " people denied the evidence of sense perception" they made kings divine and powerful accepting themselves to be less important and not equals. Reinforcing the class difference themselves. Therefore both concepts of appreciate self and sense perception have been taught to humankind by the messengers and both need to be utilised according to the situation to analyze and make judgements."