M. Fethullah Gulen
The feeling of pity is the quiver of a person’s heartstrings and spirit, a quiver that resonates from a sincere sense of compassion deep in one’s soul. Feeling pity, as it were, can be found in all living beings and is a manifestation of many Divine names of compassion; yet, it is actually a Divine grace special to humanity with its distinctive profundities. It is by this extraordinary gift (if a person is not completely distanced from humane qualities) that a person begins to suffer in the spirit and mind before a harrowing scene. Proportional to their sensitivity, such individuals are immersed in grief and sighs.
Feelings of compassion and pity are indispensably found in all living beings, primarily in humankind and especially in parents. People try to eliminate whatever triggers this emotion, even if it means risking and sacrificing one’s own life or standing against fires without considering what pity might cost. When feeling pity, one completely erases from the heart the feeling and thought of living. A hen attacks a cat or dog for the sake of protecting her young; a rabbit ventures death against wolves and hyenas; cattle defy lions or tigers with their horns. And human beings in particular, if they have not lost this magnanimous feeling and inner profundity, will virtually burn from within in the face of scenes that trigger pity; they will dare jumping into fires and walk against death without hesitation when feeling deep pity.
Feelings of compassion and pity are directly proportional to the flourishing of the person’s heart. In lofty souls, it goes beyond every frame and reaches to the horizons of those closest to God. They react to selfish considerations expressed as, “an ember burns the very spot it falls on” (those who really suffer are only the first persons involved); instead they say, “no matter where it falls, that fire burns me up from within!” Thus, they run to extinguish the fire, shouting warnings and holding extinguishers of humane compassion.
In great personages, and more so in prominent ones among them, this feeling is so deep and sincere that they feel agonized on seeing those who suffer. With such an outburst and stupor of compassion, they do not see or feel themselves anymore; thus, they keep saying, like Nursi once did once: “Given that I see the faith of my people saved, I even accede to burning in the flames of Hell. For, as my body smolders in fire, my heart will transform into a rose garden.” They voice their feelings with notes that remind of the noble Prophet who returned down to the world after his journey up to the heavens (Mi’raj) for the sake of eternal bliss for humanity, and they even consider throwing themselves in the fire to burn instead of those victims. Their feelings of compassion and pity are of a nature to make angels envious and of a quality to serve as an invitation to rays of Divine beneficence to come from beyond.
With a resolution that can only be surpassed by that of a Prophet, they keep running for help night and day, offering prescriptions of all kinds to extinguish the fires of pity. Moaning with a melody of most heartfelt compassion, they say, “here I am.” They knock on every door they reach with laments to wake up those inside, and then they leave only to turn back a few more times. They leave as they turn over the duty to wake to the morning breeze. They do not feel sick and tired of their visits, of meeting insult and disrespect, because their road is that of the Prophets which averts people from Hell and takes them closer to Paradise and beyond; and they are well aware of the requirements of this path.
The source of inspiration for those distinguished servants was the conscientious magnanimity of the Master of the Prophets. He had ascended to the heavens to meet with the Divine; then, he had gone to the furthest boundary and approached the Divine, as close as two bow lengths. A day of the former and a moment of the latter are more pleasurable than thousands of years in the world. He had the opportunity to stay up there, but he bid a temporary farewell to Paradise and returned to this realm of tribulation for the sake of saving others from falling to the lowest of the low and directing them to the highest horizons. He did it with a feeling of compassion and sense of deep pity special to him, for those who drifted towards Hell. He did it to let others also feel what he felt and allow them to enjoy what he had seen and to present brightness to unfortunate ones in pitiable condition who go through deformations of the heart and spirit.
With such a degree of altruism, while he was giving his loftiest character and mission their due, he was showing the ways to save people from the dark end unbelief is bound for, together with directing them to the ascent leading up to what faith promises. Actually, as that matchless person saw poor souls who had not completely lost their human quality but were struggling in a whirlpool of unbelief and misguidance, he writhed under their situation with a perpetual feeling of compassion and pity; and with that immense spirit of altruism he was blessed with, he would lament for them and immediately call everybody to his radiant course. These sighs and moans had even moved dwellers of heavens. The following counsel of moderation implied compliment while also reminding him of the frame of his duty: “Yet, it may be that you (O Muhammad) will torment yourself to death with grief, following after them, if they do not believe in this Message,” (Kahf 18:6). Thus, some water of relief was poured on his blazing heart.
Along with similar moderation and counsel, many other elucidating verses of the Qur’an also made emphasis to his noble character in this respect and gave a lesson of self-possession to those who took that course. They understood him, received their lesson, and contributed with their voices to that heavenly voice with a consideration of being a vanguard on the way to Paradise. The souls oriented to the lofty circle that followed his footsteps at every issue also showed the same attitude of beneficence and compassion; they kept sighing by adding new ones to his ballads of pity.
After them, neither did such moans cease nor the feeling of pity in hearts disappear. New compositions with melodies of the realms beyond were presented to those who staggered on; they were given glad tidings of a possibly blissful future. In the face of those who were taken by currents of unbelief and deviation and were drifting toward the destined fires, everybody was called to help: “Come, fetch water, hurry up! There is fire!” They cried to put off that inevitable end. As the glad tidings voiced a different aspect of compassion, the warnings aimed to stop the flowing towards Hell. They had belief in God and the Prophet; they saw their thoughts and actions as the necessity of being truly human—which can be in the sense of feeling pity, compassion, or purity of heart—and thus they acted without expecting anything in return. The theme and meaning is from God; the lyrics—as an outcome of their playing the part that falls to their freewill—are from the blessed Prophets and particularly the final one; and the composition is from those in the lofty circle and from the distinguished servants who are overjoyed with beholding the realms beyond the mundane world.
This blessed ember was so heartfelt to make the earth and the heavens whirl like dervishes, and its impact was forceful. Those who heard the melody, which sounded as if blown from the Trumpet of Israfil, were invigorated in accordance with the horizons of their comprehension, and, after some continuation, there would come a time when they also contributed to it with the sound of their own hearts. In time, this would turn to a tune of resurrection that resonated in ears. A time would come when those on the road, whose condition and feelings in terms of human values lagged much behind, also joined this feeling of compassion and pity. This humble author of yours remembers how he once wept for half-an-hour out of compassion and feeling of pity after the death of a bee – it was unthinkable for such a person not to wail on seeing intertwined problems causing different vicious circles of deformation in the world of humanity. By taking these into consideration, this humble servant also wished to join that sacred symphony and said, “I feel pity!” He sang ballads of pity for pitiable ones and offered moans for the waking of those who stumble their way on. With this, he expressed his pity for those who walk in the swamps of unbelief without a purpose and ideal, in spite of the blessed course of the Prophets.
“The universe is a great book of God all around,
whichever letter you try, you will find that its meaning points to God.”
I feel pity for those who have been blind all their lives and fail to study this book of the universe and what lies behind it. I feel pity for those who disregard the Hereafter and eternal life by falling for the outward beauty of this world and its deceptive magnificence and pomp. I feel pity for those who live blind and deaf to the eternal life in favor of transient sovereignty and ostentation. I feel pity for the slaves of an inferiority complex and who despise their past in slums and now boast of moving from one villa to another. I feel pity for those out of their mind to the degree of preferring this ephemeral and perishable worldly life over Paradise and Divine Beauty. I feel pity for the thickly heedless, who fell so low as to be bought off for the sake of this short-lived worldly life and fantasies of status, rank, money, and luxury. I feel pity for the dead at soul, the unfortunate ones who spend their time laughing and consuming vain entertainment in spite of the present violations of our dignity and honor. I feel pity for the mute devils who do not speak against intertwined destructions and irreparable collapses. I feel pity for those who eat, drink, and lie lazily, unaware of being no different than beasts in God’s sight. I feel pity for those in outward human form, unaware of the blessing of “the best stature” that the human is and what being one requires from us. I feel pity for those who came forward by saying “rights and justice!” like the Prophets did, but ended up as henchmen of the Pharaoh. I feel pity for those who treat human values like a cheap commodity, at a time when lying is so popular, betrayal is seen as a necessity, and rights are only entrusted to God. I feel pity for the hypocrites who make up religious legitimacy to deceive and slander in their attempt to pass these off as “battle tactics.” I feel pity for the so-called religious scholars who let their dignity be trampled under feet with sycophancy for the sake of a cursed appreciation or a dirty medal. I feel pity for the unfortunate “sold” ones who give rulings in return for a few banknotes.
I feel pity for those who go astray with light hearted statements like “let them steal…” I feel pity for the chameleons who vilify believers to obtain a short-lived worldly rank. I feel pity for those notorious ones oblivious to truth and who declare lies to be true and truths to be lies for fear of losing their lawful or unlawful benefits and titles. I pity those worshippers of worldliness who turn a blind eye to atrocities not even committed by crusaders. I pity those hypocrites who use their pen for besmirching people and call this vice a “war strategy.”
And I also pity myself for I was overcome by my good opinion of others and failed to tell about these atrocities to the masses. I pity myself for mistaking everybody as a friend by disregarding the truth I expressed in this poem:
“The heart always keeps seeking a true friend
but sometimes one who appears a friend turns out to be a hypocrite!”
I feel deep pain within and sigh for having failed to recognize and having fallen for the faith of a couple of hypocrites. I feel remorse and pains in my bosom for failing to keep up this principle: “Have good opinion of others, but be cautious, too.”
I try to find consolation by saying that, “we should view the past and misfortunes from a perspective of Divine decrees,” but I still feel pangs of conscience for failing to take a stance in line with the Quranic teachings against what happened and thus feel to be in a pitiable condition. Although waves and rays of oppression and malice struck my horizons of thought in a very early phase, I accuse myself for having failed to take shelter in Divine protection in utter confidence in Him and feel agonized with pains.
How I wish that it would have been possible to detect hypocrisy when they spoke of rights and justice and gave pompous lip service to respecting believers while things were shifting towards a disaster like Karbala; then innocent people wouldn't be martyred and bloodshed wouldn’t amount to streams. But it is too late; oppression and malice have reached a level to incur Divine wrath. What falls to us after this point is to say, “goodness is what God has decreed,” by taking shelter in serenity from God (sakina), self-possession (tamkin), reliance on (tawakkul) and submission to (taslim) Him, commitment (tawfidh) and utter confidence (siqa) in Him, and then expect for extra graces from the Almighty concerning those completely astray; and this should be the very attitude indispensably expected from a believer.
 Like ar-Rahman, ar-Rahim, al-Hannan, al-Mannan
 Lote Tree (Sidrat al-Muntaha)
 Israfil: the angel to give start for the apocalypse.
 The heart-rending incident where the Prophet’s grandchildren and their company were brutally murdered.
"Fethullah Gulen alisema: ""Hisi ya huruma ni mshtuko wa moyo wa mtu na roho, mshtuko ambao unatokana na hisia ya huruma ya dhati ndani ya roho.""" Hisia ya huruma, kama ilivyo, inaweza kupatikana katika viumbe wote hai na ni maonyesho ya majina mengi ya kimungu ya huruma, lakini kwa kweli ni neema ya kimungu maalum kwa wanadamu na kina chake cha kipekee. Ni kwa zawadi hii ya ajabu (kama mtu si kabisa mbali na sifa za kibinadamu) kwamba mtu huanza kuteseka katika roho na akili kabla ya eneo la uchungu. Kulingana na jinsi wanavyohisi, watu hao huomboleza na kuugua. Hisia za huruma na huruma zinapatikana katika viumbe wote walio hai, hasa katika wanadamu na hasa katika wazazi. Watu hujaribu kuondoa chochote kinachosababisha hisia hii, hata ikiwa inamaanisha kuhatarisha na kudhabihu maisha ya mtu mwenyewe au kusimama dhidi ya moto bila kuzingatia kile chenye huruma inaweza kugharimu. Mtu anapohisi huruma, yeye hufuta kabisa kutoka moyoni mwake hisia na wazo la kuishi. Kuku huishambulia paka au mbwa ili kuwalinda watoto wake; sungura hujihusisha na mbwa mwitu na mbwa mwitu; ng'ombe huwapinga simba au simbamarara kwa pembe zao. Na binadamu hasa, kama hawajapoteza hisia hii ya ukarimu na kina cha ndani, watawaka moto kutoka ndani mbele ya matukio ambayo yanasababisha huruma; watathubutu kuruka ndani ya moto na kutembea dhidi ya kifo bila kusita wakati wa kuhisi huruma ya kina. Hisia za huruma na huruma zinalingana moja kwa moja na ukuzi wa moyo wa mtu. Katika roho za juu, huenda zaidi ya kila sura na hufikia upeo wa wale walio karibu zaidi na Mungu. "Wanaitikia mawazo ya ubinafsi kama, ""Moto unawaka mahali ulipoanguka"" (wale wanaoteseka kweli ni watu wa kwanza tu wanaohusika); badala yake wanasema, ""haijalishi unapoanguka, moto huo unanichoma kutoka ndani!"" Hivyo, wanakimbia kuzima moto huo, wakipiga kelele na kushikilia mashine za kuzima za huruma ya kibinadamu." Katika watu mashuhuri, na hata zaidi katika watu mashuhuri miongoni mwao, hisia hii ni ya kina na ya kweli sana hivi kwamba wanahisi uchungu wanapowatazama wale wanaoteseka. "Kwa mlipuko na uchungu wa huruma, hawawezi kujiona wala kujisikia tena; kwa hivyo, wanaendelea kusema, kama Nursi alivyofanya wakati mmoja: ""Kwa kuwa naona imani ya watu wangu imeokolewa, hata ninakubali kuwaka moto wa kuzimu.""" """Kwa kuwa mwili wangu unapowaka moto, moyo wangu utageuka kuwa bustani ya maua ya waridi, wanaeleza hisia zao kwa maneno yanayowakumbusha Mtume aliyetoka mbinguni na kurudi duniani kwa ajili ya neema ya milele kwa wanadamu, na hata wanafikiria kujiingiza katika moto ili kuwaka badala ya wale waliouawa." Hisia zao za huruma na huruma ni za asili ya kuwafanya malaika kuwa na wivu na za ubora wa kutumika kama mwaliko kwa miale ya wema wa kimungu kuja kutoka zaidi. Kwa azimio ambalo linaweza kuzidi la Mtume, wanaendelea kukimbilia msaada usiku na mchana, wakitoa dawa za kila aina ili kuzima moto wa huruma. "Wakiwa wakilia kwa wimbo wa huruma ya moyo wote, wanasema, ""Hapa niko.""Wanakagua kila mlango wanaoufikia kwa maombolezo ili kuwaamsha wale walio ndani, kisha wanaondoka tu kurudi nyuma mara chache zaidi." Wanahama wanapokuwa wakitoa wajibu wa kuamka kwa upepo wa asubuhi. Hawahisi uchovu na uchovu wa ziara zao, na kukutana na matusi na ukosefu wa heshima, kwa sababu njia yao ni ile ya Manabii, ambayo inawaondoa watu kutoka Jahannam na kuwapeleka karibu na peponi na zaidi; na wanajua vizuri mahitaji ya njia hii. Chanzo cha msukumo kwa watumishi hao mashuhuri kilikuwa ukarimu wa dhamiri wa Mwalimu wa Manabii. """Alikuwa amepanda mbinguni ili kukutana na Mwenyezi Mungu, kisha akaenda mpaka wa mbali zaidi na kumkaribia Mwenyezi Mungu, karibu kama urefu wa upinde wa upinde." Siku moja ya kwanza na dakika moja ya mwisho ni mazuri zaidi kuliko maelfu ya miaka duniani. Alikuwa na nafasi ya kukaa hapo juu, lakini alisali kwa muda kutoka Paradiso na kurudi katika ulimwengu huu wa dhiki kwa ajili ya kuwaokoa wengine kutoka kuanguka chini ya chini na kuwaelekeza kwenye upeo wa juu zaidi. Alifanya hivyo kwa hisia ya huruma na huruma kubwa, hasa kwa wale waliosonga kuelekea Jahannam. Alifanya hivyo ili kuwawezesha wengine pia kuhisi kile alichohisi na kuwawezesha kufurahia kile alichokuwa ameona na kuwapa mwangaza wale wasio na bahati katika hali ya kusikitisha ambao hupitia deformations ya moyo na roho. Kwa kiwango hicho cha kujitolea, wakati akitoa tabia yake ya juu zaidi na utume wake, alikuwa akionyesha njia za kuwaokoa watu kutoka mwisho wa giza ambao kutokuamini kunahusishwa, pamoja na kuwaelekeza kwenye kupanda kuelekea kile imani inapoahidi. Kwa kweli, mtu huyo asiye na kifani alipoona roho maskini ambao hawakuwa wamepoteza kabisa ubora wao wa kibinadamu lakini walikuwa wakipambana katika mzunguko wa kutokuamini na kupotoshwa, alishikwa na hali yao na hisia ya daima ya huruma na huruma; na kwa roho hiyo kubwa ya kujitolea ambayo alikuwa amebarikiwa nayo, angeomboleza kwa ajili yao na mara moja kuwaita wote kwenye mwendo wake wa mwangaza. Maombolezo na kuugua huko kulikuwa kumewavutia hata wakazi wa mbinguni. "Kisha akajibu: ""Hata hivyo, huenda ukajiudhi mpaka kufa kwa huzuni ukiwafuata, kama hawakuamini katika ujumbe huu.""" Hivyo, maji ya kitulizo yalitiririka juu ya moyo wake wenye moto. Pamoja na ushauri na upole kama huo, mistari mingine mingi ya Qur'ani pia ilikazia tabia yake ya kipekee katika suala hili na kutoa somo la kujidhibiti kwa wale waliochukua njia hiyo. Walimfahamu, wakapokea somo lao, na kuchangia kwa sauti zao sauti hiyo ya mbinguni, kwa kuzingatia kuwa wao ni waangalizi wa njia ya Paradiso. Na nafsi zilizoelekezwa kwenye mzunguko wa juu, ambazo zilifuata nyayo zake katika kila jambo, zilionyesha pia mtazamo uleule wa huruma na huruma; ziliendelea kuugua kwa kuongeza mpya kwenye nyimbo zake za huruma. Baada yao, wala maombolezo kama hayo hayakukoma wala hisia ya huruma katika mioyo haikutoweka. Nyimbo mpya zenye nyimbo za ulimwengu wa mbali zilitolewa kwa wale waliopiga mbio; walipewa habari njema za wakati ujao wenye furaha. "Kulingana na wale ambao walikuwa wamechukuliwa na mikondo ya kutokuamini na kupotoka na walikuwa wakipeperushwa kuelekea moto uliopangwa, kila mtu aliitwa kusaidia: ""Njoo, chukua maji, haraka!" Kuna moto! <unk> Walilia ili kuahirisha mwisho huo usioepukika. Kwa kuwa habari njema zilionyesha namna tofauti ya huruma, maonyo hayo yalikusudiwa kuzuia mtiririko wa watu kuelekea Jahannamu. Walikuwa na imani katika Mungu na Mtume; waliona mawazo na vitendo vyao kama uhitaji wa kuwa binadamu kweli - ambayo inaweza kuwa katika maana ya kuhisi huruma, huruma, au usafi wa moyo - na hivyo walifanya bila kutarajia chochote kwa kurudi. "Hiyo ni kutokana na Allaah; maneno ya wimbo, kama matokeo ya kucheza sehemu ambayo ni ya mapenzi yao, ni kutoka kwa Manabii, na hasa kutoka kwa Mtume wa mwisho; na maandishi ni kutoka kwa wale walio katika 'Ashura ya juu' na kutoka kwa watumishi mashuhuri ambao wanafurahi sana kwa kuona ulimwengu ulio mbali na ulimwengu wa dunia.""" "Moto huo uliotupwa kwa nguvu ulifanya dunia na mbingu zizunguke kama dervishes, na athari yake ilikuwa kubwa sana.""" Wale waliosikia wimbo huo, ambao ulisikika kama ulivutwa na tarumbeta ya Israfil, waliimarishwa kulingana na upeo wa ufahamu wao, na baada ya kuendelea kwa muda fulani, wakati ulikuja ambapo wao pia walichangia kwa sauti ya mioyo yao. Baada ya muda, wimbo huo ulibadilika na kuwa wimbo wa ufufuo uliosikika masikioni. Wakati utakuja ambapo wale walio njiani, ambao hali na hisia zao katika suala la maadili ya kibinadamu zilikuwa zimesalia nyuma sana, pia walijiunga na hisia hii ya huruma na huruma. "Mwandishi huyu wa unyenyekevu anakumbuka jinsi alivyolia kwa nusu saa kwa huruma na huruma baada ya kifo cha nyuki, ""Ilikuwa vigumu kwa mtu kama huyo kutolilia kuona matatizo yanayohusiana na kusababisha mizunguko tofauti ya ubaya katika ulimwengu wa binadamu.""" "Kwa kuzingatia haya, mtumishi huyu mnyenyekevu pia alitaka kujiunga na wimbo huo mtakatifu na akasema, ""Nina huruma!"" Aliimba nyimbo za huruma kwa wale wa kusikitisha na kutoa maombolezo kwa ajili ya kuamka kwa wale wanaogongana." Na kwa hayo, aliwaonyesha huruma wale wanaotembea katika mabwawa ya kutokuamini bila kusudi na maadili, licha ya mwendo mbariki wa Manabii. """Ulimwengu ni kitabu kikubwa cha Mungu, kila mahali, na hata ujaribu herufi gani, utapata kwamba maana yake inaelekeza kwa Mungu."" - John F. Kennedy, Mwanamuziki wa muziki wa muziki wa muziki wa muziki wa muziki wa muziki wa muziki wa muziki wa muziki wa muziki wa muziki wa muziki wa muziki wa muziki wa muziki." Nawahurumia wale wanaopuuza maisha ya baada ya kifo na ya milele kwa kuvutiwa na uzuri wa nje wa ulimwengu huu na uzuri wake wa udanganyifu na uzuri. Ninawahurumia wale ambao wanaishi kipofu na viziwi kwa maisha ya milele kwa ajili ya enzi kuu ya muda mfupi na utajiri. Ninawahurumia watumwa wa hali ya chini na wanaodharau maisha yao ya zamani katika vijiji vya chini na sasa wanajivunia kuhamia kutoka nyumba moja hadi nyingine. Nawahurumia wale ambao wamepotoka akili zao hadi kiwango cha kupendelea maisha haya ya dunia ya muda mfupi na ya kuharibika kuliko Paradiso na Uzuri wa Kimungu. Ninawahurumia watu wasio na akili, ambao wameanguka chini sana na kuuzwa kwa ajili ya maisha haya ya muda mfupi ya kidunia na ndoto za hadhi, cheo, pesa, na anasa. Ninawahurumia wafu wa roho, wale wasio na bahati ambao hutumia wakati wao kucheka na kula burudani za bure licha ya ukiukaji wa sasa wa heshima na heshima yetu. Ninawahurumia mashetani bubu ambao hawazungumzi dhidi ya uharibifu ulioingiliana na kuanguka kusikoweza kurekebishwa. Ninawahurumia wale wanaokula, kunywa, na kulala kwa uvivu, bila kujua kwamba wao ni kama wanyama machoni pa Mungu. Ninahisi huruma kwa wale walio katika umbo la nje la kibinadamu, wasiojua baraka ya "kiwango bora" ambacho binadamu ni na kile ambacho kuwa mmoja hutaka kutoka kwetu. Ninahisi huruma kwa wale waliokuja mbele wakisema <unk>haki na haki!<unk> kama Manabii walifanya, lakini walimalizika kama wajumbe wa Farao. "Ninawahurumia wale wanaotendea maadili ya kibinadamu kama bidhaa ya bei nafuu, wakati ambapo uongo ni maarufu sana, usaliti unaonekana kama lazima, na haki zinawekwa mikononi mwa Mungu tu. """ "Ninawahurumia wanafiki wanaotengeneza uthibitisho wa kidini ili kudanganya na kudanganya katika jaribio lao la kuipitisha kama ""mbinu za vita"" na ninawahurumia wanaodai kuwa wasomi wa kidini ambao wanaruhusu heshima yao ipinduliwe kwa udhalilishaji kwa ajili ya sifa ya laana au medali chafu." Ninahisi huruma kwa wale wasio na bahati "wenye kuuzwa" ambao hutoa maamuzi kwa kubadilishana na noti chache za benki. "Ninawahurumia wale wanaopoteza njia kwa maneno ya moyo mwepesi kama ""wacha waiba"" na ninawahurumia wale wanaowatendea vibaya waumini ili kupata cheo cha muda mfupi." "Ninawahurumia watu hao mashuhuri ambao hawajui ukweli na ambao wanadai uongo kuwa kweli na ukweli kuwa uwongo kwa hofu ya kupoteza faida zao na vyeo vyao vya kisheria au visivyo vya kisheria. """ Ninawahurumia wale waabudu wa ulimwengu ambao huficha macho yao kwa ukatili ambao hata haukufanywa na wapiganaji wa msalaba. "Ninawahurumia wanafiki hao wanaotumia kalamu zao kuwadhalilisha watu na kuita ubaya huu ""mbinu ya vita"" na pia ninajihurumia kwa sababu nilishindwa na maoni yangu mazuri ya wengine na kushindwa kuwaambia watu juu ya ukatili huu." "Ninajisikitikia kwa kuwa nimewaona watu wote kuwa marafiki kwa kupuuza ukweli nilioueleza katika shairi hili: ""Moyo daima unaendelea kutafuta rafiki wa kweli, lakini wakati mwingine yule anayeonekana kuwa rafiki huwa mchafu.""Ninaona uchungu mkubwa ndani yangu na kuugua kwa kushindwa kutambua na kuanguka kwa imani ya wanadiplomasia wawili." "Ninajisikia nidhamu na uchungu moyoni mwangu kwa kushindwa kushikilia kanuni hii: ""Kuwa na maoni mazuri ya wengine, lakini uwe mwangalifu pia.""Ninajaribu kupata faraja kwa kusema kwamba, ""tunapaswa kuona zamani na bahati mbaya kutoka kwa mtazamo wa amri za Mungu,"" lakini bado nahisi uchungu wa dhamiri kwa kushindwa kuchukua msimamo kulingana na mafundisho ya Qur'ani dhidi ya kile kilichotokea." Ingawa mawimbi na miale ya ukandamizaji na uovu iligonga upeo wa mawazo yangu katika hatua ya mapema sana, mimi hujilaumu kwa kushindwa kupata kimbilio katika ulinzi wa Mungu katika uaminifu kamili kwa Yeye na kuhisi uchungu na maumivu. "Ningependa kama ingekuwa inawezekana kugundua unafiki wakati wao kuzungumza juu ya haki na haki na alitoa huduma pompous mdomo kwa kuwaheshimu waumini wakati mambo walikuwa kugeuka kuelekea msiba kama Karbala, basi watu wasio na hatia bila kuwa martyred na umwagaji damu bila kuwa kiasi cha mito. """ Lakini ni kuchelewa mno; ukandamizaji na uovu umefikia kiwango cha kusababisha ghadhabu ya Mungu. "Kile kinachotufikia baada ya hatua hii ni kusema, ""U wema ni kile ambacho Mungu ameweka, ""kwa kuchukua kimbilio katika utulivu kutoka kwa Mungu (sakina), kujidhibiti (tamkin), kutegemea (tawakul) na kujitiisha kwake (taslim), kujitolea (tawfiq) na imani kamili (siqa) Kwake, na kisha kutarajia neema za ziada kutoka kwa Mwenyezi kuhusu wale waliopotea kabisa." "Mungu, Ar-Rahman, Ar-Rahim, Ar-Hanan, Ar-Manan, Ar-Rahman, Ar-Rahman, Ar-Rahman, Ar-Rahman, Ar-Rahman, Ar-Rahman, Ar-Rahman, Ar-Rahman, Ar-Rahman, Ar-Rahman, Ar-Rahman, Ar-Rahman, Ar-Rahman, Ar-Rahman, Ar-Rahman, Ar-Rahman, Ar-Rahman, Ar-Rahman, Ar-Rahman, Ar-Rahman, Ar-Rahman, Ar-Rahman, Ar-Rahman, Ar-Rahman, Ar-Rahman, Ar-Rahman, Ar-Rahman, Ar-Rahman, Ar-Rahman, Ar-Rahman, Ar-Rahman, Ar-Rahman, Ar-Rahman, Ar-Rahman, Ar-Rahman, Ar-Rahman, Ar-Rahman, Ar-Rahman, Ar-R Tukio lenye kuumiza moyo ambapo wajukuu wa Mtume na kampuni yao waliuawa kikatili.