Jawaab -e- Shikwa Dil se jo baat nikalti hai, asar rakhti hai, Par nahin, taaqat-e-parwaaz magsr rakhti

hai. Qudsi-ul-asal hai, rif-atpe nazar rakhti hai, Khaak se uthti hai, gardoon pe guzar rakhti hai. Ishq tha fitna gar-o-sarkash-o-chalaak mira, Aasman cheer gaya nala-e-bebaak mira. _______________ Pir-e-gardoon ne kaha sun ke, kahin hai koi! Bole sayyaare, sar-e-arsh-e-barin hai koi! Chaand kahta tha, nahin, ahl-e-zamin hai koi! Kahkashaan kahti thi, poshida yahin hai koi! Kuchh jo samjha tau mere shikwe ko Ruzwan samjha, Mujhe jannat se nikala hua insaan samjha. _______________

Thi farishton ko bhi hairat, ke yeh aawaaz hai kya! Arsh waalon pe bhi khulta nahin yeh raaz hai kya! Taa sar-e-arsh bhi insaan ki tag-o-taaz hai kya? Aa gai khak ki chutki ko bhi parwaaz hai kya? Ghaafil aadaab se yeh sukkaam-e-zamin kaise hain, Shokh-o-gustaakh yeh pasti ke makin kaise hain, _______________

Is qadar shokh ke Allah se bhi barham hai, Tha jo masjud-e-malaik yeh wohi Aadam hai? Aalam-e kaif hai, dana-e-ramuz-e-kam hai, Haan, magar ijaz ke asrar se namahram hai. Naaz hai taaqat-e-guftaar pe insaanon ko, Baat karne ka saliqa nahin nadaanon ko! _______________

Aai aawaaz ghum-angez hai afsana tira, Ashk-e-betaab se labrezhai paimana tira. Shukr 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 sayal hi nahin, Rah dikhlain kise rahraw-e-manzil hi nahin. _______________

Tarbiat aam tau hai, jauhar-e-qabil hi nahin, Jis se taamir ho aadam ki yeh who gil hi nahin. Koi qabil ho tau hum shan-e-kai dete hain;

Dhoondne waalon ko duniya bhi nai dete hain! Haath be-zor hain, ilhaad se dil khoo-gar hain, Ummati baais-e-ruswai-e-paighamber hain. _______________

But-shikan uth gaye, baaqi jo rahe but-gar hain, Tha Brahim pidar, aur pisar Aazar hain. Bada aasham naye baaqi naya khum bhi naye, Harm-e-Kaaba naya, but bhi naye, tum bhi naye. Who bhi din the ke yehi maya-e-raanai tha, Naazish-e-mausim-e-gul lala-e-sahraai tha! _______________

Jo Musalmaan tha Allah ka saudai tha, Kabhi mehboob tumhara yehi harjaai tha. Safah-e-dahar se baatil ko mitaya kis ne? Nau-e-insaan ko ghulami se chhuraya kis ne? Mere Kaabe ko jabeenon se basaya kis ne? Mere Quran ko seenon se lagaya kis ne? _______________

The tau aaba who tumhaare hi, magar tum kya ho? Haath par haath dhare muntezir-e-farda ho! Kya kaha? "bahr-e-musalmaan hai faqt waade-e-hur," Shikwa beja bhi kare koi tau laazim hai shaoor! Adal hai faatir-e-hasti ka azal se dastur, Muslim aaeen hua kafir tau mile hur-o-qasur; _______________

Tum mein hooron ka koichahne wala hi nahin, Jalwa-e-tur tau maujood hai, Moosa hi nahin. Munfait ek hai is qaum ki, nuqsaan bhi ek, Ek hi sab ka nabi, din bhi, imaan bhi ek, Harm-e-paak bhi, Allah bhi, Quran bhi ek, Kuchh bari baat thi hote jo musalmaan bhi ek! _______________

Firqa bandi hai kahin, aur kahin zaaten hain. Kya zamane mein panpaneki 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, Pardah rakhta hao agar koi tumhara, tau gharib. _______________

Umra nasha-e-daulat mein hain ghafil hum se, Zinda hai millat-e-baiza ghurba ke dam se. Shor hai ho gaye duniya se musalmaan naabood, Hum yeh kahte hain ke the bhi kahin Muslim maujood? Waza mein tum ho nisari, tau tamuddan mein Hanood, Yeh musalmaan hain! Jinhen dekh ke sharmain Yahud? _______________

Baap ka ilm na bete ko agar azbar ho, Phir pisar qabil-e-miraas-e-pidar kyonkar ho! Har koi mast-e-mai-e-zauq-e-tan aasaani hai, Tum musalmaan ho? Yeh andaaz-e-musalmaani hai? Chaahte sab hain ke hon auj-e-surayya pe muqeem, Pahle waisa koi paida tau kare qalb-e-salim! _______________

Ahd-e-nau barq hai, aatish zan-e-har khirman hai, Aiman is se koi sahra no koi gulshan hai. Is nai aag ka aqwaam-e-kuhan eendhan hai, Millat-e-khatam-e-rasal shoula ba parahan hai. Dekh kar range-e-chaman ho na pareshan maali, Kookab-e-ghuncha se shaakhen hain chamakne wali, _______________

Khas-o-khashaak se hota hai gulistan khaali, Gul bar andaaz hai khun-e-shuhda ki laali. Rang gardoon ka zara dekh tau unnabi hai, Yeh nikalte hue suraj ki ufaq taabi hai. Nakhl-e-Islam namoona hai bro-mandi ka, Phal hai yeh sainkron saalon ki chaman bandi ka. _______________

Qaafila ho na sakega kabhi weeran tera, Ghair yak baang-e-dara kuchh nahin samaan tera. Nakhl-e-shama asti-o-dar should dood resha-e-tu, Aaqbat soz bood saya-e-andesha-e-tu. Ki Mohammed se wafa tu ne tau hum tere hain, Yeh jahan cheez hai kya, lauh-eo-qalam tere hain.

translated in english

THE RESPONSE TO THE COMPLAINT Introduction This long poem is part of the series of long poems in which Allmah Iqbl has discuss ed the rise and fall of the Muslim Ummah and has analyzed its causes, shown his bereavement as well as has offered its cure and has given the message of hope. A few of these poems have been mentioned in the Introduction to Poem 88 Shakwah (Th e Complaint). The causes of the fall of the Muslim Ummah can be grouped into two classes, viz. the machinations of the Western world and the shortcomings of the Muslim themse lves.The present poem is complementary to Shakwah. In Shakwah the Allmah complains to God for the deplorable condition of the Muslim world and society and prays f or help. In the present poem he relays the response given by God to Muslims. The details of the response are generally restricted to the Muslims own faults. Thes e faults can be summarized as follows: 1. Muslims have distanced themselves from the Holy Qur n, Islamic values and the n orms of their ancestors, and have adopted Western norms in thought and deeds. 2. They have given up Islamic learning. 3. Insincere religious and political leadership has appeared. 4. Muslims have lost the Love of God and the zeal for Tawd. 5.They have fallen into traditionalism 6. They have given up activism and struggle in the cause of God and have adopted asceticism and monasticism. 7. They have lost the urge for struggle in the cause of Islam. 8. Muslim society is riddled with dissensions 9. Muslims are suffering from intellectual slavery. Translation Whatever comes out of the heart is effective It has no wings but has the power of flight It has holy origins, it aims at elegance It rises from dust, but has access to the celestial world My love was seditious, rebellious and clever My fearless wailing rent through the sky On hearing it the sun said, Somewhere there is somebody! The planets said, At the Arsh-i-Barn 1 there is somebody! The moon was saying, No, it is some inhabitant of the earth! The milky way was saying, Somebody is concealed just here ! If someone understood my Remonstrance Riwn 2 did He understood me as the Man turned out of the Paradise ! Even angels exclaimed in surprise What could this voice be! Unknown even to the Arsh s keepers what the secret could be! Is the mankind s reach really even to the Arsh?

Has this pinch of dust also learned flight? How ignorant of good manners the earth s denizens are! How bold and insolent these denizens of the low are! Is he so insolent that even angry with God he is? Is he the same Man who once worshipped by angels was ? He is the knower of Kamm 3, and of the enigmas of Kaif 4 But, he is unacquainted with the secrets of modesty Mankind are proud of the power of their rhetoric These ignorant people are incapable of talking ! A voice came Very pathetic is your story Full of restless tears is your wine-measure Your ecstatic clamor pervaded the celestial world How bold in speech is your Loving heart ! You sweetened the Remonstrance with elegant graces You established intercourse between God and His people We 5 are inclined to Mercy, but there is no one to implore Whom can we show the way ? There is no wayfarer to the destination Jewel polishing is common, but there is no proper jewel There is no clay capable of being molded into dam We confer the glory of Kai 6 on the deserving We confer even a whole new world7 on those who search! Arms are feeble, hearts are accustomed to apostasy The believers are a source of disgrace to the Prophet Idol-breakers have departed, the rest are idol-makers Though the father was Ibrhm8 the sons are zar9 The wine-drinkers, the wine, even the decanters are new The sanctuary of the Ka bah, the idols, even you are new There was a time when this alone was the source of Beauty The wild tulip was the pride of the season of spring Whichever Muslim there was, the Lover of God he was A while ago your beloved this very Unfaithful was10 Make the covenant of fealty now with some local one Make the Ummah of the Holy Prophet a local one! How difficult for you is waking up at the dawn! You have no Love for Us, sleep is dear to you Raman s restriction is irksome to your free nature You tell us ! Is this the appropriate rule of fidelity? A nation exists on the din, you cease to exist if the din does n ot exist Without mutual attraction the assembly of stars does not exist

You are the ones who do not know any art in the world You are the nation which does not care for its nest You are the harvest which harbors the lightning You are those who sell their ancestors graves As you have earned a good name by selling graves Will you not sell if idols of stone you get? Who effaced false worship from the face of the world? Who rescued the human race from slavery ?11 Who adorned my Ka bah with their foreheads in Love? Who put my Qur n to their breasts in reverence? They were surely your ancestors, but what are you ? Sitting in idleness, waiting for tomorrow are you ! What did you say? For the Muslim is only the promise of houri Even if the Remonstrance be unreasonable decorum is necessary Justice is the Creator of Existence custom since eternity When the infidel adopts Muslim ways he receives houris and palaces Not a single one among you is longing for houris The Effulgence of r exists but there is no Ms12 The gain of this nation is one, also the loss is one Only one is the prophet of all, dn is one, mn is one The Holy aram is one, God is one, Qur n also is one Would it have been very difficult for Muslims to be one Sects abound somewhere and somewhere are castes! Are these the ways to progress in the world? Who is the renouncer of the laws of the Holy Prophet? The criterion for whose actions is expediency of time ? Who is enamored with the customs of the enemies Whose thinking is disgusted with ancestors ways? No warmth is in the heart, no feeling is in the soul There is no respect for the message of Muammad in you! If some array themselves in mosques, it is the poor If some endure the discomfort of fasting it is the poor If some are reverent to Us it is the poor If some hide your faults it is the poor The rich in their arrogance of wealth are negligent of Us The Millat-i-Bai is alive on the strength of the poor That mature thinking of the nation s preacher is gone That natural lightning is gone, fiery speeches are gone The ritual of adhn has persisted, the spirit of Bill13 is gone

Philosophy has persisted, the teaching of Ghazl14 is gone Mosques are lamenting that the reciters of prayers are gone That is those with attributes of ijz people are gone Clamor is that Muslims have disappeared from the world We ask whether the Muslims were present anywhere? In fashion you are Christians, in culture you are Hindus Are these Muslims ! Who put the Jews to embarrassment! Sure, you are even Saiyyid, Mirza and Afghan also You are all these, say whether you are Musalmans also? During speech the candor of the Muslim was fearless His justice was strong, undefiled by consideration of bias The tree of Muslim s nature was watered with modesty In valor he was an incomprehensible existence Internal warmth was the essence of his wine s quality To empty itself was the custom of his decanter Every Muslim was a lancet for the vein of infidelity Activism was the polish to the mirror of his life Whatever trust he had, on his own strength it was You are afraid of death, he afraid of God alone was If the art of the father not well-known to the son be How can the son worthy of the heritage of the father be! Everyone is intoxicated with the wine of indulgence Are you Muslims? To you is this the way of Islam? You have neither the faqr of Haidar15 nor the wealth of Uthman16 What spiritual relation between you and your ancestors exists? They were respected in the world by being Muslims And you became disgraced by abandoning the Qur n You are indignant to each other, beneficent they were You are guilty and prying into guilts, forgiving and merciful they were Though everybody wants to reach the zenith of Thurayyah Every body must first cultivate that kind of affable heart The throne of Faghfr 17 was theirs, the crown of Kai also Is this all mere empty talk or you have that ardor also? You are self-destructive, zealous and self-respecting they were You flee from brotherhood, lovers and brotherhood they were You are head to foot talk, action incarnate they were You tantalize for flower-bud, with garden in their lap they were Even now nations remember their story Impressed on existence s sheet is their fidelity! Like stars on the nation s horizon you appeared also

In the Indian idol s love you became a Brahman also In the love for flying you became separated from the nest also Indolent were the youth already, became suspicious of dn also They have been freed from every restraint by civilization Having been brought from Ka bah, they have been settled in the tem ple Qais may not continue enduring hardships of seclusion in the wilderness May stroll in the city, may not remain wandering in wilderness He is insane, he may or may not in the city remain It is necessary the Lailah s veil may not remain Let there be no wailing against tyranny or complaint of injustice Love is free, why should not the Beauty be free also? The new age is a lightning, consuming every barn is Safe from this no wilderness and no rose-garden is Of this new fire old nations are the fuel The Ummah of the last Prophet is set afire If the mn of Ibrahim is acquired even now Fire can create the garden s norm even now The gardener should not be upset by seeing the garden s state Branches are about to appear from the bunches of buds The garden will be cleared soon of the waste and trash The red of the martyrs blood will be producing rose buds Look a little the color of the sky somewhat red is This the glowing of the horizon by the rising sun is! Some nations in the existence s garden benefited from their labors are And some deprived of fruits and even destroyed by autumn are Hundreds of trees deteriorated and hundreds flourishing are Hundreds still even concealed in the bosom of the garden are The tree of Islam a model of flourishing is This the fruit of eons of gardening efforts is Your skirt is undefiled by the dust of homeland You are the Ysuf18 for whom every Egypt is Kan n19 It will never be possible to destroy your caravan Nothing except the Clarions s Call are your chattel You are a candle-like tree, in its flame s smoke your roots are Your thoughts free from the care of the end are#20 You will not be destroyed by the destruction of Iran21 Wine s ecstasy is not connected with its container It is evident from the story of the invasion of Ttrs That Ka bah got protectors from the temple22

You are the support of the boat of God in the world The present age is night, you are a glimmering star This tumult of Bulgaria s invasion which is afoot Is the message of awakening for the negligent 23 You think this is the plan for hurting your sentiments This is a test of your sacrifice and your self respect Why are you afraid of the hooves of the enemies horses ? The enemies blows will be unable to extinguish the light of the T ruth Your potential is still hidden from the world s nations The assembly of existence still has need for you The whole world is kept alive by your warmth Your Khilfah is the star of the possibility s destiny There is no time for leisure, there is work to be done Completion of the light of Tawd is still to be done Like fragrance you are contained in the flower-bud, become scattered Become the chattel traveling on the wings of the breeze of the rose-garden If you are poor, changed from speck to the wilderness be From the melody of the wave changed to tumult of the storm be With the Love s power elevate every low to elegance With Muammad s name illuminate the whole world If there is no flower nightingale s music should also not be In the world s garden smile of flower-buds should also not be If there is no cup-bearer, wine, and decanter should also not be Tawd s assembly in the world and you should also not be The system of the universe is stable by this very name The existence pulse is warm with this very name In the wilderness, on the mountain-side, in the plains it is In the ocean, in the lap of the wave, in the storm it is In China s city, in Morocco s desert it is And concealed in the mn of the Muslim it is The world s eyes should witness this sight till eternity The Elegance of the grandeur of Rafa n Laka Zikrak 24 should see The majority people, that is the non-white world25 The world which would nurture your martyrs The world reared by the sun, the crescent s world What the people of Love call the Bill s world Is agitated like mercury by this name Is diving in Light like the Beloved

Intellect is your shield, Love is your sword My dervish !26 Your viceregency is world-conquering Your Takbr like fire for Godlessness is If you are Muslim your prudence your destiny is If you are loyal to Muammad we are yours This universe is nothing the Tablet and the Pen27 are yours -------------------------------------------------------------------------------Explanatory Notes 1. Arsh-i-Barn Literally it means the High Divine Throne . It is difficult to compreh end the nature of the Throne of God because it so much different from the earth ly thrones. For details see Appendix II. 2. Riwn - The angel who is the gate keeper of Paradise. 3,4. Kaif and Kamm - These are two terms of Greek philosophy which were adopted by the early Muslim philosophers. They concern properties of matter. Kaif refers to the qualitative properties or attributes , such as color, taste, big, small etc . Kamm refers to quantitative properties and is derived from Aristotle s ten categ ories. It includes volume, length, age, weight etc. These two terms were the pre cursors of the Muslim philosophy of Existence. This philosophy dealt with two as pects of the Existence of God, i.e. the Sift (attributes) of God and the Dht (Essen ce) of God . Together these two terms give the complete knowledge about something. This verse means that though Man is conversant with all knowledge about God and His universe he is not aware of the secrets and qualities of modesty. 5. The use of the words We and Us in this and other poems does not compromise the co ncept of Tawd of God in Islam. These words are used instead of I and Me to indicate Hi s Grandeur and Glory. These plural pronouns indicate the Majesty of God. The Hol y Qur n uses these expressions frequently e.g. (2:34,35). 6. Ka - This is the generic name of one of the ancient pre-Islamic dynasties of pr e-Christian Irn (then Persia). As Persia was a world power for several pre-Christ ian centuries this dynasty is often used as a metaphor for grandeur and power. 7. This means the New World and alludes to the discovery and occupation of the con tinents of America and Australia by Europeans. 8. S. Ibrhm A.S- See Appendix I, No. 43. 9. zar- See Appendix I, No. 13. 10. Har J - This word in the original literally means omni-present . However, it is co mmonly used for an unfaithful beloved. This is a pun on the word and is used as sarcasm for God. Also see the last verse of stanza 22 of poem 88, Shakwah (The Com plaint. 11. Allmah Iqbl has emphasized this achievement of Islam and early Muslims at many places in his works. See Appendix III, No, 23, pp. 119-20, Section titled On the Subject that the Purpose of the Prophethood of Sayyidina Muammad S.A.W. was the F ormation and Establishment of Freedom, Equality and Fraternity of Mankind . This c oncept is based on the message of the Holy Qur n. Though this message of the Holy P rophet S.A.W. has been explained in many verses of the Holy Qur n and Muslims have been instructed to make all possible sacrifices in their struggle to make the mi ssion successful the following three verses are very significant in that the mes

sage has been repeated verbatim three times to emphasize its importance. These v erse were: 9:33; 48:28; and 61:9. 12. S. Ms A.S- See Appendix I, No. 48. 13. S. Bill R.A. - See Appendix I, No. 17. 14. Imm Ab mid al-Ghazl- See Appendix I, No. 7. 15. S. l R.A. See Appendix I, No. 33

16. S. Uthmn Ibn `ffn R.A - See Appendix I, No. 77 17. Faghfr- This is the generic title of the Emperors of Ancient China. 18,19, S. Ysuf A.S. Allusion to the story of S. Ysuf A.S. for which see the Holy Q ur n Surah 12 and Appendix I, No. 80. The message of this verse is that Islam and M uslims are super-national and are not restricted to geographical boundaries. Thi s thought has also been emphasized by Allmah Iqbl by repeating it in his works. Cf. (199) When Triq burnt the boats on the Spain s shore People said Your deed is against common sense (200) We are far from our homeland how shall we reach back Renunciation of resources is not permitted by the Sharih (201) He laughed and took his hand to the sword and said Every land is our land because it is our God s land (Appendix III, No. 24). 20. This is the expression of the Islamic teaching that a true Muslim should st ruggle in the cause of God and Truth without caring for his success and failure. Islam s history is replete with acts of unimaginable heroism in the cause of God. Allmah Iqbl has also conveyed this message repeatedly in his poems. Detailed descr iption of Islam s teachings on this point are contained in the poem 144. Khiar-i-Rh (The Guide), section Zindag (Life) which appears later in this commentary. 21. As stated earlier the Muslim world was on the path of decline even before Wo rld War I, which continued for a long time. However, focusing attention on Irn in this verse is not for exigencies of poetry. Under the Qjr dynasty (1794-1925) Irn was drawn into European power politics, entering into treaties with France (1807 ), Britain (1814), and ceding most of it s territory in the Caucasus to Russia. Th ough Britain and Russia had guaranteed Irn s independence in 1834 Britain forced Irn s withdrawal from Afghanistn in 1885. The discovery of oil in 1901 increased Weste rn interference in the Irn s affairs. In 1907 Britain and Russia agreed to divide I ran into two zones of influence. An army officer Raz Khan mounted a coup de`etat and became dictator in 1921, assuming the title of Raz Shh Pahlav in 1925. All thes e circumstances bereaved Allmah Iqbl on account of which he included Irn in this ver se. However, he has used it as a conviction of hope for Islam and Muslims to red uce their frustration at the world affairs vis- a-vis Muslims. 22. Allusion to the Mongol invasion on and destruction of the Islamic world in t he 13th. century. This included the destruction of Baghdd ca. 1218, which was the capital of the Khalfah and the murder of Must aam Billah, the Khalifah. The descend ants of Mongols, who were a branch of Ttrs embraced Islam and rendered glorious se rvice to Islam in political as well as cultural fields. 23. Reference to the two Balkn Wars (October 1912- July 1913) in which the Balkn P rovinces of the Uthmniyyah Khilfah declared their independence and attacked Turkey

. The Bulgarians had captured Adrianople and were marching on Constantinople, th e Turkish capital. These wars were instigated and supported by the European impe rialist powers in a conspiracy to destroy Turkey. Their machinations would have succeeded but for the timely bold and sincere move by General Enver Pshah in whic h he forced his way into the cabinet meeting, which was debating surrender, kill ed the War Minister, and forced the government to a defense which ultimately suc ceeded . By this move he saved the Turkish capital and even conquered back Adria nople. Obviously, this should have been an eye-opener to the Turkish Government. If they had reformed and strengthened themselves they would not have faced the disgrace of the defeat in World War I. 24. Allusion to the Holy Qur n 94:4 which reads And raised high the esteem in which you are held , (addressed to the Holy Prophet S.A.W.). The pervious Srah and this one are complementary to each other and carry the same message to the Holy Proph et S.A.W. and through him, to the Muslim Ummah. In these srahs the ups and downs of human life are referred to and the message of hope and consolation is conveye d to muslims, on the basis of God s Mercies. The Holy Prophet S.A.W. is commanded to pursue the path of virtue and proclaim the bounties of God. Allmah Iqbl is remin ding the Muslim Ummah of this message to muster courage and face their trials an d tribulations with heart within and God overhead. 25. Allmah Iqbl had drawn the world s attention repeatedly in his works to the moral degeneration and ethical bankruptcy of the Western nations which are responsible for all their political, economic and social evils. Small samples of this messa ge have been presented previously in notes. He also believed that the human race will ultimately rise through Islam and not through Western values. Cf. The idealism of Europe never became a living factor in her life, and the result i s a perverted ego seeking itself through mutually intolerant democracies whose s ole function is to exploit the poor in the interest of the rich. Believe me, Eur ope today is the greatest hindrance in the way of man s ethical advancement. The M uslim, on the other hand, is in possession of these ultimate ideas on the basis of a revelation which, speaking from the inmost depths of life, internalizes it s apparent externality. (Appendix III, No. 27). As the Islamic world, being outside Europe, is looked down upon by Western natio ns, and called dark people the reference here is to the world of the dark people 26. Darvsh- This a stage in sfism. According to sfism when a person reaches this st age of spiritual elegance he does not need strict observance of rituals for his soul s purification. He also has the ardent Love of God and the latter has much re gard for the darvsh and grants his supplications. The word is used here in that c ontext, i.e. God would grant the request of Allmah Iqbl for alleviating the sufferi ngs of the Muslim world and improving its condition to ultimately restore it to its pervious glory. 27. Lau O Qalam Reference to the Lau-i-Muf or the preserved tablet and the qalam accompanying it. This combination exists in the metaphysical world and they are the implements with which the decrees of God are recorded and in which they are preserved. The Holy Qur n is also preserved in the same way. See The Holy Qur n 85:2 1-22. www.allamaiqbal.com

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