Hairaan hai magar aqal ke kaise hai tu kya haiīut my mind is astonished by how you are, what you are With what majesty You manifest Yourself in each atom! Har zarre mein kis shaan se tu jalwa-numa hai Kisi talak na tera aaj tak nishaan pohancha Similar wanderers wiped away and ruined, but Tumhaari deed ki khaatir kahaan kahaan pohanchaįor the sake of seeing You, how far I have come! Kabhi yahaan tumhein dhoonda kabhi wahaan pohanchaĪt times I searched for you here, at times I traveled there Tum Ek Gorakh Dhanda Ho Written By Naz Khialvi #NusratFatehAliKhan, #NazKhialvi, #SufiKalaam, #NfakBestQawwali, #NFAK, #Qawwali, #UstadNusrat, #SuperhitQawwali, #SuperhitKalaam This video has been made only to promote lyrics (for better understanding to the audience) of the music.
#NAZ KHIALVI TUM EK GORAKH DHANDA HO FULL#
He is the founder of Kalaburagi Literary Foundation, a creative open space in the Indian city that hosts discussions on popular and classic literature in English as well as spanning the local languages of Kannada, Hindi, and Urdu.Tum Ek Gorakh Dhanda Ho Ustad Nusrat Fateh Ali Khan Full Qawwali Lyrics | Naz Khialvi Sufi Kalaam | Nusrat Fateh Ali Khan Top Sufi Kalam | Tum Ek Gorakh Dhanda Lyrics |Ĭomplete Audio in this video is the property, copyrights and trademarks of their respective owners.
His blogs are a personal and academic take on faith and philosophy in the modern world. Saad also writes for the Indian magazine The Companion, where he has served as a member of the editorial board for several years. He has participated in various academic conferences and workshops in the humanities, where he has presented papers such as “Ethics, Theory and the Meaning of Life: Aristotelian Explorations ” given at the Department of Philosophy, Kolhan University, Jharkhand. His paper entitled “Big Pharma in Clinical Trials: A Critical Appraisal” was presented at the first “International Conference on Bioethics in the Health Sciences” organized in India in collaboration with the UNESCO Chair in Bioethics, University of Haifa. A medic by training, he is also interested in broader theoretical issues around the anthropology and philosophy of healthcare.
Saad Ismail is an MBBS doctor under Rajiv Gandhi University of Health Sciences, Karnataka, India. Not to grasp God, but to grasp that I am grasped by Him. As another statement of the Prophet relates to God saying: “I am as my worshipper sees I am”.īut what does it mean to see God, or to see as if one sees God? Perhaps the clue to this lies in the next part of the same Prophetic advice: “… for even if you do not see Him, He sees you.” If God is ultimately unseeable and ungraspable, then perhaps for me to see God is not to see God Himself (by definition unseeable) but to see God seeing me. For it births the seeing, it builds, erects, and sustains the seeing. This enactment of the ‘as if seeing’ is perhaps more significant than the seeing itself. In the hadith of Gabriel, the Prophet defines ihsan as, “to worship God as if you see Him, for even if you do not see Him, He sees you.” Ihsan, then, is an action in which the worshipper enacts the “as if” described by the Prophet by imagining God to be present.” This principle is Ihsan or doing the beautiful. As Amer Latif reflects: “How can the poet search for God and address Him at the same time? An examination of this apparent contradiction sheds light on one of the reasons for the poem’s popularity and points us towards a fundamental principle on which depends a full expression of the religion of Islam. Perhaps herein lies the most subtle paradox of all, running through the entire poem. But these frustrations themselves are put before God, and they become the center of the mediation on God and the heart of the prayer to God. The poem progressively realizes that all attempts to think of or talk about God, are ultimately doomed.
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