[Weislenalkata]

because they were deobandis

The best thing, brother, a person cab present to others is his character.
To use disrespectful expressions for people leaves a lot to be desired in the realm of character.
So go ahead and show good character.

[chuecfafresslds]

Does anyone know the reason why Laila and Majnoon never marry each other???

Are you ready for this loooong read? You will get your answer
Layla and Majnun, also known as The Madman and Layla - in Arabic مجنون و ليلى (Majnun and Layla) or قيس وليلى (Qays and Layla), in Persian: لیلی و مجنون (Leyli and Madjnun), Leyli və Məcnun in Azeri, Leyla ile Mecnun in Turkish - is a classical Arabic story of star-crossed lovers. It is based on the real story of a young man called Qays ibn al-Mulawwah (Arabic: قيس بن الملوح‎) from the northern Arabian Peninsula during the Umayyad era in the 7th century. In one version, he spent his youth together with Layla, tending their flocks. In the other version, upon seeing Layla he fell passionately in love with her. In both versions, however, he went mad when her father prevented him from marrying her; for that reason he came to be called Majnun-e Layla (Persian: مجنونِ لیلا), which means "Layla's Lunatic."
Story

Qays ibn al-Mulawwah ibn Muzahim, was a Bedouin poet. He fell in love with Layla bint Mahdi ibn Sa’d from the same tribe, better known as Layla Al-Aamiriya. He soon began composing poems about his love for her, mentioning her name often. When he asked for her hand in marriage her father refused as this would mean a scandal for Layla according to Arab traditions. Soon after, Layla married another man.

When Qays heard of her marriage, he fled the tribe camp and began wandering the surrounding desert. His family eventually gave up on his return and left food for him in the wilderness. He could sometimes be seen reciting poetry to himself or writing in the sand with a stick.

Layla moved to present-day Iraq with her husband, where she became ill and eventually died. Qays was later found dead in the wilderness in 688 A.D. near an unknown woman’s grave. He had carved three verses of poetry on a rock near the grave, which are the last three verses attributed to him.

Many other minor incidents happened between his madness and his death. Most of his recorded poetry was composed before his descent into madness.

Among the poems attributed to Qays ibn al-Mulawwah, regarding Layla:[1]
“ I pass by these walls, the walls of Layla

And I kiss this wall and that wall
It’s not Love of the houses that has taken my heart
But of the One who dwells in those houses
”
Variations

In India it is believed that Layla and Majnu found refuge in a village in Rajasthan before breathing their last. The 'graves' of Layla and Majnu are believed to be located in the Bijnore village near Anupgarh in the Sriganganagar district. According to rural legend there, Layla and Majnu escaped to these parts and died there. Hundreds of newlyweds and lovers from India and Pakistan, despite there being no facilities for an overnight stay, attend the two day fair in June.

There is also a Layla-Majnu tomb in Al-Hofuf, Saudi Arabia.

Another variation on the tale tells of Layla and Majnu meeting in school. Majnu fell in love with Layla and was captivated by her. The school master would beat Majnu for paying attention to Layla instead of his school work. But some sort of magic happened. Majnu was beaten but Layla would bleed for his wounds. Word reached their households and their families feuded. Separated at childhood, Layla and Majnu met again in their youth. Layla's brother, Tabrez, would not let Layla shame the family name by marrying Majnu. Tabrez and Majnu quarreled; stricken with madness over Layla, Majnu murdered Tabrez. Word reached the village and Majnu was arrested. He was sentenced to be stoned to death by the villagers. Layla could not bear it and agreed to marry another man if Majnu would be kept safe from harm in exile. Layla got married but her heart longed for Majnu. Hearing this, Layla's husband rode with his men to the desert towards Majnu. He challenged Majnu to the death. It is said that the instant Layla's husband's sword pierced Majnu's heart, Layla collapsed in her home. Layla and Majnu were said to be buried next to each other as her husband and their fathers prayed to their afterlife. Myth has it, Layla and Majnu met again in heaven, where they loved forever.
[edit] History and influence
[edit] Persianization of the story
Majnun in the wilderness

From Arab and Habib folklore the story passed into Persian literature. The story of Lili o Majnoon was known in Persian at least from the time of Rudaki who mentions the lovers[2].

Although the story was somewhat popular in Persian literature in the 12th century, it was the Persian masterpiece of Nezami Ganjavi that popularized it dramatically in Persian literature[3]. Nezami collected both secular and mystical sources about Majnun and portrayed a vivid picture of the famous lovers [3]. Subsequently, many other Persian poets imitated him and wrote their own versions of the romance [3]. By collecting information from both secular and mystical sources about Majnun, Nizami portrayed such a vivid picture of this legendary lover that all subsequent poets were inspired by him, many of them imitated him and wrote their own versions of the romance[3]. Nezami uses various characteristics deriving from 'Udhrite love poetry and weaves them into his own Persian culture[3]. He Persianises the poem by adding techniques borrowed from the Persian epic tradition, such as "the portrayal of characters, the relationship between characters, description of time and setting, etc."[3].

In his adaptation, the young lovers become acquainted at school and fell desperately in love. However, they could not see each other due to a family feud, and Layla's family arranged for her to marry another man [4]. It is a tragic story of undying love much like the later Romeo and Juliet.[5] This type of love is known in Arabic culture as "Virgin Love" (Arabic: حب عذري), because the lovers never married or made love. Other famous Virgin Love stories are the stories of "Qays and Lubna", "Kuthair and Azza", "Marwa and Al Majnoun Al Faransi" and "Antara and Abla". The literary motif itself is common throughout the world, notably in the Muslim literature of South Asia, such as Urdu ghazals.

According to Dr. Rudolf Gelpke: Many later poets have imitated Nizami's work, even if they could not equal and certainly not surpass it; Persians, Turks, Indians, to name only the most important ones. The Persian scholar Hekmat has listed not less than forty Persians and thirteen Turkish versions of Layli and Majnun.[6]. According to Vahid Dastgerdi, If one would search all existing libraries, one would probably find more than 1000 versions of Layli and Majnun.
[edit] Azeri adapation
Azerbaijani folk art based on the Layla and Majnun novel by Nizami Ganjavi.

The Azerbaijani language adaptation of the story, Dâstân-ı Leylî vü Mecnûn (داستان ليلى و مجنون; "The Epic of Layla and Majnun") was written in the 16th century by Fuzûlî. Fuzûlî's version was borrowed by the renowned Azerbaijani composer Uzeyir Hajibeyov, who used the material to create what became the Middle East's first opera. It premiered in Baku on 25 January 1908. The story had previously been brought to the stage in the late 19th century, when Ahmed Shawqi wrote a poetic play about the tragedy, now considered one of the best in modern Arab poetry. Qays's lines from the play are sometimes confused with his actual poems.

A scene of the poem is depicted on the reverse of the Azerbaijani 100 and 50 manat commemorative coins minted in 1996 for the 500th anniversary of Fuzûlî's life and activities.[7]
[edit] Other Influences

The enduring popularity of the legend has influenced Middle Eastern literature, especially Sufi writers, in whose literature the name Layla refers to their concept of the Beloved. The original story is featured in Bahá'u'lláh's mystical writings, the Seven Valleys. Etymologically, Layla is related to the Hebrew and Arabic words for "night," and is thought to mean "one who works by night." This is an apparent allusion to the fact that the romance of the star-crossed lovers was hidden and kept secret. In the Persian and Arabic languages, the word Majnun means "crazy." In addition to this creative use of language, the tale has also made at least one linguistic contribution, inspiring a Turkish colloquialism: to "feel like Mecnun" is to feel completely possessed, as might be expected of a person who is literally madly in love.

This epic poem was translated into English by Isaac D'Israeli in the early 1800s allowing a wider audience to appreciate it.

Layla has also been mentioned in many works by the notorious Aleister Crowley in many of his religious texts, perhaps most notably, in The Book of Lies.
[edit] Popular culture

* The name "Layla" served as Clapton's inspiration for the title of Derek and the Dominos' famous album Layla and Other Assorted Love Songs and its title track. The song "I Am Yours" is a direct quote from a passage in Layla and Majnun.
* The tale of Layla and Majnun has been the subject of various films produced by the Indian film industry beginning in the 1920s. One, Laila Majnun, was produced in 1976. In 2007, the story was enacted as both a framing story and as a dance-within-a-movie in the film Aaja Nachle. There is a reference to the story in the song 'Laila' from the film Qurbani. Also, in pre-partition India, the first Pashto-language film was an adaptation of this story.
* The term Layla-Majnun is often used for lovers, also Majnun is commonly used to address a person madly in love.
* One of the panels in the Alisher Navoi metro station in Tashkent, Uzbekistan represents the epic on blue green tiles.
* In the book A Thousand Splendid Suns by Afghan author Khaled Hosseini, Rasheed often refers to Laila and Tariq as Layla and Majnun.
* On Gaia Online, a recent monthly collectible released an item under the names Majnun and Layla loosely based on the story.(see also: http://www.gaiaonline.com/ or http://en.wikipedia.org/wiki/Gaia_Online)

See also
Search Wikimedia Commons Wikimedia Commons has media related to: Layla and Majnun

* Yusuf and Zulaikha
* Shirin and Farhad
* Heer Ranjha
* Romeo and Juliet From wikipedia


Layla and Majnun was a myth based on two real people. Layla and Qays (Majnun) of the Banu Aamir tribe of Northern Arabia. Not long after the spread of Islam, the "incident" took place. All they know is that they found Qays' body dead near Layla's grave, and he left behind some poetry which became famous.

From Arab folklore, it spread to Persia where Nizami wrote the story which made it popular.

THIS IS HOW THE STORY ENDS:

“This text requires a single name, not two,”
He answered them, “Majnun alone will do.
If someone delves within a lover’s heart,
He’ll find the loved one in its deepest part.”
“But why,” they asked him, “from among the two,
It’s Layli who’s been cut away, not you?”
“It’s wrong,” he said, “for her to be the cover
That hides within itself this ardent lover.
I am the veil for what should be internal
I am the outer shell; she is the kernel.”

"These two friends are one, eternal companions. He is Majnun, the king of the world in right action. And she is Layla, the moon among idols in compassion. In the world, like unpierced rubies they treasured their fidelity affectionately, but found no rest and could not attain their heart's desire. Here they suffer grief no more. So it will be until eternity. Whoever endures suffering and forebears in that world will be joyous and exalted in this world."

"Whoever would find a place in that world must tread on the lusts of this world. This world is dust and is perishable. That world is pure and eternal. . . . Commit yourself to love's sanctuary and at once find freedom from your ego. Fly in love as an arrow towards its target. Love loosens the knots of being, love is liberation from the vortex of egotism. In love, every cup of sorrow which bites into the soul gives it new life. Many a draft bitter as poison has become in love delicious. . . . However agonizing the experience, if it is for love it is well."

"For how long then do you want to deceive yourself? For how long will you refuse to see yourself as you are and as you will be? Each grain of sand takes its own length and breadth as the measure of the world; yet, beside a mountain range it is as nothing. You yourself are the grain of sand; you are your own prisoner. Break your cage, break free from yourself, free from humanity; learn that what you thought was real is not so in reality. Follow Nizami: burn but your own treasure, like a candle -- then the world, your sovereign, will become your slave."
-The Story of Layla and Majnun by Nizami, trans. and ed. by Dr. Rudolf Gelpke
According to the story, neither Layla, nor Majnun, behaved immodestly with each other. They were not lovers or something, and she did not disobey her parents and run away from home or something ridiculous either. And it caused them much grief to do so (because as any Shaykhs like Hazrat Hakim Akhtar (db) will tell you, avoiding temptation is heartbreak in itself, to avoid the pleasures available in front of you for the sake of Allah...). If you're not familiar with the story,

In one version, he spent his youth together with Layla, tending their flocks. In the other version, upon seeing Layla he fell passionately in love with her. In both versions, however, he went mad when her father prevented him from marrying her; for that reason he came to be called Majnun-e Layla (Persian: مجنونِ لیلا), which means "Layla's Lunatic."
Qays ibn al-Mulawwah ibn Muzahim, was a Bedouin poet. He fell in love with Layla bint Mahdi ibn Sa’d from the same tribe, better known as Layla Al-Aamiriya. He soon began composing poems about his love for her, mentioning her name often. When he asked for her hand in marriage her father refused as this would mean a scandal for Layla according to Arab traditions. Soon after, Layla married another man.
When Qays heard of her marriage, he fled the tribe camp and began wandering the surrounding desert. His family eventually gave up on his return and left food for him in the wilderness. He could sometimes be seen reciting poetry to himself or writing in the sand with a stick.
Layla moved to present-day Iraq with her husband, where she became ill and eventually died. Qays was later found dead in the wilderness in 688 A.D. near an unknown woman’s grave. He had carved three verses of poetry on a rock near the grave, which are the last three verses attributed to him.
Many other minor incidents happened between his madness and his death. Most of his recorded poetry was composed before his descent into madness.
Nizami embellished it by adding background information (saying that they first met in school, the details of the family's drama, etc). Either way there's no illicit love in the actual story. And the reward for this (avoiding sin) was being reunited in the afterlife.

Nizami's story made the first transition of this into a parable/story of love used for understanding spirituality (divorced from the real actual incident). The Sufis made great use of it as a tool to discuss/explain ideas about love. It works extremely effectively because everyone can already understand the idea of love for another person. For example, I heard one story about how Majnun was so crazy he kept writing Layla's name over and over and the Shaykh said if a man can do this in love of a woman, then it is the least that can be expected of someone who loves Allah (to do dhikr). It was after hearing little anecdotes like this that I myself began to understand what love of Allah meant, because it was just an abstract idea with no meaning for me before, although like all other humans, I was obviously familiar with love itself. Once you understand the maximum limit of a human's love for another (such as Majnun's love for Layla) and where human love ends, then that's where love of Allah begins.

If anyone has a problem with young people perhaps misinterpreting the story as encouraging illicit love (really? a 1000 year old story is going to influence people instead of all the flagrant sin and glorification of fornication that occurs around them 24-7?), then all one needs to do is remind people of the original story and how Layla and Majnun were rewarded for avoiding sin. They could have easily run off together or whatever. I do this myself. When some emotional Muslim mentions to me their heartbreak regarding some worldly love, reference is inevitably made towards this story and I point out how Layla/Majnun did NOT commit zina, they did not date, they did not secretly hang out in private, they never flirted, etc. etc. Majnun did not chase her. When that is pointed out, they shut up because then they understand how they transgressed. That their "love" was born of these sins, whereas in the case of Majnun, as Rumi (ra) puts it, Allah put Majnun in love with Layla as a trial for him. In the story, that gets around the issue of immodesty.

As others are saying, it's simply a story that's used as a tool to explain love. The Sufis have been careful not to use a story that can be technically criticized either because all the bases have been covered.
By Bro Dhul Qarnayn Do read this thread

[chuecfafresslds]

Let them carry on; the American government is just being bullied like usual by the Zionist lobbyists who own all the music and record companies.

You never really know who's who bro...

[SeftyJokipl]

Does anyone know the reason why Laila and Majnoon never marry each other???

Because Shaitan cam in between them

[Njxatsbf]

Are you ready for this loooong read? You will get your answer

that helped alot.

[chuecfafresslds]

Don't forget to read this particular post, this is totally sick
http://www.sunniforum.com/forum/show...l=1#post720670

[chuecfafresslds]

Met a sunniforumer today in my city (met a sunniforumer for the first time ever, he was here on a work assignment) very nice guy, irritatingly modest, easygoing, looks far more younger than he really is and with sunnah. While having food, we just could not stop talking, which was bad (the talking part, not the food), but we both were short of time, the talk mainly revolving around (what else?) but sunniforum, sunniforum, tabligh, tabligh and how to do tabligh better, karguzaris, advices of the elders yours truly gained a lot of useful gyan post the discussion, all thanks to Allah SWT. Looking forward to meeting him again. Unlike pretenders like me, we have some genuine people here on SF mashaAllah!

[Weislenalkata]

Met a sunniforumer today in my city (met a sunniforumer for the first time ever, he was here on a work assignment) ...

OMG!
How do they look like in real life? Little green men from Mars?

[Grennios]

Rhetorical Q: Can we at least agree that marriage can not take place between jinn and man?

With the issue of marriage coming up a lot, I came across a fatwa on this very issue while searching for information on marriage.

One would hope there is nothing to debate here

[kranskregyan]

^ First you'd have to find a jinn willing to marry you, then you'd have to tell the 'poor' thing "Sorry, no can do".

(you meaning anyone, not specifially you)

Speaking of Jinn, since yesterday I have been going through old threads, about 200+ pages of them. Amazing how so many are 'jinn' themed!

[Grennios]

no thanks, I'll pass on both 'opportunities' - search & rescue

[kranskregyan]

Waiting eagerly for your next blog post

[Grennios]

I enjoy reading your blog posts very much. As for mine, Insha'Allah within a couple of weeks - I'm waiting for inspiration there are too many possibilities churning in my head right now (plus I'm terribly busy procrastinating on other projects )

[kranskregyan]

for the encouragement.

May Allah Ta'aala grant much barakah in your time, Ameen. And inspiration too!

[Grennios]

for the encouragement.

May Allah Ta'aala grant much barakah in your time, Ameen. And inspiration too!

JazakAllah khair sister. (I don't ask for dua's and perhaps I should - I definitely need and appreciate them on a number of fronts)

[23tommy]

Met a sunniforumer today in my city (met a sunniforumer for the first time ever, he was here on a work assignment) very nice guy, irritatingly modest, easygoing, looks far more younger than he really is and with sunnah. While having food, we just could not stop talking, which was bad (the talking part, not the food), but we both were short of time, the talk mainly revolving around (what else?) but sunniforum, sunniforum, tabligh, tabligh and how to do tabligh better, karguzaris, advices of the elders yours truly gained a lot of useful gyan post the discussion, all thanks to Allah SWT. Looking forward to meeting him again. Unlike pretenders like me, we have some genuine people here on SF mashaAllah!

Was it SM?
Hope you are fine.

[induffike]

Was it SM?
Hope you are fine.

Where is he? Why is he irregular on SF? Please ask him when you'll meet him.

[Grennios]

It is that thing you just feel. It can not be described or detailed satisfactorily for anyone without faith. There are glimpses of it in life here but to us they appear more as premonition. It is and can not be questioned but must be felt. Without which faith, all else falls into question and doubt. Question less, feel more. To feel, you must listen and observe. Insha'Allah, the recognition will come to you. If not, there is nothing any human can do to make it so.

[chuecfafresslds]

all.

OMG!
How do they look like in real life? Little green men from Mars?

Bro Maripat, very funny brother, for a moment I thought that you were talking of the .net kind

Was it SM?
Hope you are fine.

Yes, it was SM, I'm fine I don't know what you are on to

p.s: was in the monthly sehroza day jama't, so couldn't reply to the posts' earlier.

[chuecfafresslds]

Where are these brother's ??

MuhajidAbdullah, sskarajkot, flyingphtm, Tahmid Chaudhary, TrueLife, ENIGMA, AntiVirus, Kashmir85 among others.

Huq chaar yaar and abulayl aren't posting as frequently as they were.

Maulana Abu Hajira is nowhere to be seen.
Not to speak of Colonel_Hardstone.