Âyam be sar-e-kûye to pûyân pûyân
Rukhsâr be âb-e-dîde shûyân shûyân
Bîchâre rah-e wasl-e to jûyân jûyân
Jân mîdeham o nâm-e to gûyân gûyân


I came to the end of Your street, running, running.
Tears came down my cheek, washing, washing.
Union with You, I am helplessly seeking, seeking.
My soul I surrender while Your name I am reciting, reciting.


-Nizamuddin Awliya-

What is the root of all conflict?

Love? Money? Desire...?

No!

The root of all conflict is "me."

The root of all conflict and evil is EGO.

It is arrogance, and "takabbur."

This is the one sin for which there is no forgiveness.

This is seed of all evil.

"Me!"

"You may attempt to do 100 things in this world, only Love will give you release from the bondage of yourself." - Jami (Sufi)


If I have made "accept your self" another" this moment in Love" my realization in this month of December- and if my belief in the power of Love as the greatest healing force in the world had been reinforced through experience - then this quote I found during a random Twitter search is an affirmation of all that I am feeling at this moment.


Love, that is found in our heart and nowhere else; Love, that is given and not taken or demanded or hoped for; Love, which is the most benevolent form of attention - it is this that sets us free from the only entity that truly possesses us: our lower self.

The point is to remind us that we are free.

And we are truly free when we are free of the entity that truly enslaves us:

a sleeping mind

Imam al-Qastalani narrates in his Mawahib Ladunniyyah that when Nabi Muhammad( s.a.w.) died, his daughter, Sayyidah Fatimah (r.a.) took sand from His Qabr and put it over her face and wept, saying:

“Maza ala man shamma Turbata Ahmadin an laa yashumma madaz ZamaaniG hawaliya’’

(The person who has smelt the dust of the Grave...

of Nabi Muhammad (s.a.w.)

does not need to smell any perfume ever again)

Ay dust hejaab-e to kasi nist to'i
Andar rah-e to khaar o khasi nist to'i
Goftam keh be ma'shuq rasam yaa narasam
Az to bar ma'shuq kasi nist to'i.

O, friend! Nobody veils you, but yourself.
In your path there is no thorn or weed, but yourself.
You said: Shall I reach the Beloved or not?
Between you and the Beloved there is nobody, but yourself.
-A.Kermani-

Nothing left to hide, not anymore,

so empty tonight is my heart's core;

My sweetest dream a nightmare has become,

I see no hope for the days to come.

Screaming is my inner voice,

So help me Allah, You're now my only choice.

My life seems a waste to me,

I'm crying now on bended knees.

I find no reason for this pain,

then why this agony must remain,

Am I now to call this fate?

So help me Allah, I am losing faith.

The world I see is soaked in red,

obsessed with anger and hatred.

Yet to all You promised Love,

I want to feel what You were speaking of.

The visions I see are of despair,

So help me Allah, I know You care.

Scholars on Sufism (Tasawwuf)

The following quotations of the scholars of Shariah regarding the precedence of the knowledge and science of Tasawwuf (Purification of the Self).

Imam Abu Hanifa (85 H. - 150 H)

"If it were not for two years, I would have perished." He said, "for two years I accompanied Sayyidina Ja'far as-Sadiq and I acquired the spiritual knowledge that made me a gnostic in the Way.

"[Ad-Durr al-Mukhtar, vol 1. p. 43]

Imam Malik (95 H. - 179 H.)

"whoever studies Jurisprudence [tafaqaha] and didn't study Sufism [tasawwaf] will be corrupted; and whoever studied Sufism and didn't study Jurisprudence will become a heretic; and whoever combined both will reach the Truth."

['Ali al-Adawi , vol. 2, p 195.]

Imam Shafi'i (150 - 205 AH.)

"I accompanied the Sufi people and I received from them three knowledges: ...how to speak; how to treat people with leniency and a soft heart... and they... guided me in the ways of Sufism."

[Kashf al-Khafa, 'Ajluni, vol. 1, p 341.]

Imam Ahmad bin Hanbal (164 - 241 AH.)

"O my son, you have to sit with the People of Sufism, because they are like a fountain of knowledge and they keep the Remembrance of Allah in their hearts. they are the ascetics and they have the most spiritual power."

[Tanwir al-Qulub p. 405]

Imam Ghazzali (450 - 505 AH.)

"I knew verily that Sufis are the seekers in Allah's Way, and their conduct is the best conduct, and their way is the best way, and their manners are the most sanctified. They have cleaned their hearts from other than Allah and they have made them as pathways for rivers to run receiving knowledge of the Divine Presence."

[al-Munqidh, p. 131].

Fakhr ad-Din ar-Razi (544 - 606 AH)

"The way of Sufis for seeking Knowledge, is to disconnect themselves from this worldly life, and they keep themselves constantly busy with Dhikrullah, in all their actions and behaviors."

['Itiqadaat Furaq al-Muslimeen, p. 72, 73]

Imam Nawawi (620 - 676 AH.)

"The specifications of the Way of the Sufis are ... to keep the Presence of Allah in your heart in public and in private; to follow the Sunnah of the Prophet (s) ... to be happy with what Allah gave you..."

[in his Letters, (Maqasid at-tawhid), p. 20]

Ibn Taymiyya (661 - 728 AH)

"Tasawwuf has realities and states of experience which they talk about in their science. Some of it is that the Sufi is that one who purifies himself from anything which distracts him from the remembrance of Allah and who will be so filled up with knowledge of the heart and knowledge of the mind to the point that the value of gold and stones will be the same to him. And Tasawwuf is safeguarding the precious meanings and leaving behind the call to fame and vanity in order to reach the state of Truthfulness, because the best of humans after the prophets are the Siddiqeen, as Allah mentioned them in the verse: "(And all who obey Allah and the Apostle) are in the company of those on whom is the grace of Allah: of the prophets, the sincere lovers of truth, the martyrs and the righteous; Ah! what a beautiful fellowship."

(an-Nisa', 69,70)

"...some people criticised Sufiyya and Tasawwuf and they said they were innovators, out of the Sunnah, but the truth is they are striving in Allah's obedience [mujtahidin fi ta'at-illahi], as others of Allah's People strove in Allah's obedience. So from them you will find the Foremost in Nearness by virtue of his striving [as-saabiq ul-muqarrab bi hasab ijtihadihi]. And some of them are from the People of the Right hand [Ahl al-Yameen mentioned in Qur'an in Sura Waqi'ah], but slower in their progress.... And this is the origin of Tasawwuf. And after that origin, it has been spread and [tasha'abat wa tanawa'at] has its main line and its branches.

[Majmu'a Fatawa Ibn Taymiyya al-Kubra, Vol. 11, Book of Tasawwuf, p. 497].

"The miracles of saints are absolutely true and correct, by the acceptance of all Muslim scholars. And the Qur'an has pointed to it in different places, and the Hadith of the Prophet (s) has mentioned it, and whoever denies the miraculous power of saints are only people who are innovators and their followers."

[al-Mukhtasar al-Fatawa, page 603].

Ibn Taymiyya says,

"what is considered as a miracle for a saint is that sometimes the saint might hear something that others do not hear and they might see something that others do not see, while not in a sleeping state, but in a wakened state of vision. And he can know something that others cannot know, through revelation or inspiration."

[Majmu'a Fatawi Ibn Taymiyya, Vol. 11, p. 314].

Ibn Khaldun (733 - 808 AH.)

"The way of the Sufis is the way of the Salaf, the preceding Scholars between the Sahaba and Tabi'een of those who followed good guidance..."

[Muqaddimat ibn al-Khaldun, p. 328]

Tajuddin as-Subki (727 - 771 AH.)

"May Allah praise them [the Sufis] and greet them and may Allah cause us to be with them in Paradise. Too many things have been said about them and too many ignorant people have said things which are not related to them. And the truth is that those people left the world and were busy with worship. ...They are the People of Allah, whose supplications and prayer Allah accepts and by means of whom Allah supports human beings"

[Mu'eed an-Na'am p. 190, the chapter entitled Tasawwuf]

Jalaluddin as-Suyuti (849 - 911 AH.)

"At-Tasawwuf in itself is the best and most honorable knowledge. It explains how to follow the Sunnah of the Prophet (s) and to put aside innovation."

[Ta'yid al-Haqiqat al-'Aliyya,p 57]

Ibn Qayyim (691 - 751 AH.)

"We can witness the greatness of the People of Sufism, in the eyes of the earliest generations of Muslims by what has been mentioned by Sufyan ath-Thawri (d. 161 AH), one of the greatest imams of the second century and one of the foremost legal scholars. He said, "If it had not been for Abu Hisham as-Sufi (d. 115) I would never have perceived the action of the subtlest forms of hypocrisy in the self... Among the best of people is the Sufi learned in jurisprudence."

[Manazil as-Sa'ireen.]

Abdullah ibn Muhammad ibn Abdul Wahhab (1115 - 1201 AH.)

"My father Muhammad ibn Abdul Wahhab and I do not deny or criticize the science of Sufism, but on the contrary we support it, because it purifies the external and the internal of the hidden sins, which are related to the heart and to the outward form. Even though the individual might externally be on the right way, internally he might be on the wrong way. Sufism is necessary to correct it."

[ad-Dia'at mukathaffa did ash-shaykh ibn Abdul Wahhab, p. 85]

Ibn 'Abidin (1198 - 1252 AH.)

"The Seekers in this Sufi Way don't hear except from the Divine Presence and they don't love any but Him. If they remember Him they cry, and if they thank Him they are happy; ... May Allah bless them."

[Risa'il Ibn 'Abidin p. 172 & 173]

Muhammad 'Abduh (1265 - 1323 AH.)

"Tasawwuf appeared in the first century of Islam and it received a tremendous honor. It purified the self and straightened the conduct and gave knowledge to people from the Wisdom and Secrets of the Divine Presence."

[Majallat al-Muslim, 6th ed. 1378 H, p. 24].

Maulana Abul Hasan 'Ali an-Nadawi (1331 AH b.)

"These Sufis were initiating people on Oneness and sincerity in following the Sunnah of the Prophet (s) and to repent from their sins and to be away from every disobedience of Allah 'Azza wa Jall. Their guides were encouraging them to move in the way of perfect Love to Allah 'Azza wa Jall."...In Calcutta India, everyday more than 1000 people were taking initiation into Sufism. "...by the influence of these Sufi people, thousands and thousands and hundreds of thousands in India found their Lord and reached a state of Perfection through the Islamic religion."

[Muslims in India, p. 140-146]

Maulana Abul 'Ala Maudoodi (1321 - 1399 AH.)

"Sufism is a reality whose signs are the love of Allah and the love of the Prophet (saw), where one absents oneself for their sake, and one is annihilated from anything other than them, and it is to know how to follow the footsteps of the Prophet (s). ..Tasawwuf searched for the sincerity in the heart and the purity in the intention and the trustworthiness in obedience in an individual's actions." "The Divine Law and Sufism: "Sufism and Shariah: what is the similitude of the two? They are like the body and the soul. The body is the external knowledge, the Divine Law, and the spirit is the internal knowledge."

[Mabadi' al-Islam, p. 17]

Come and rest in my lap my child,

No fear, no sadness here resides…

This is and end much waited,

No more tears for these eyes…
Let me sing u a sweet lullaby,

Let me caress your hair to sleep,

No one shall pull, no one shall scratch,

No more grieves, no shattered dreams..

Lend me your hand,

ill never let it go,

And I collect these prayers unanswered,

Wishes split from their sacred rosary,

Tonight giving birth to your poetry,

Hidden in me , the love in the letters,

The wait, the agony, the first light never shattered,

The wilted flowers, the sighs , the sleepless nights,

The sad symphony, the ethereal reprise….

You the corpse and I the grave,

A relation for ever that never is slayed,

Come and rest in my lap my child,

No fear, no sadness here resides…

I'm not a loner.

I just like to be alone when I am sad,

and I am sad all the time.

the tearful eye, the noisy spirit are not enough,
the accusation of hidden love is not enough,
lets go today in the bazaar in chains,
let's go with hands waving, intoxicated, dancing,
let's go with dust on our heads, blood on our sleeves,
let's go the city our love live in,
everyone is watching,
the city's rule, the general populace
the unhappy morning, the day with no purpose,
the arrow of accusation, the stone of abuse
who else beside us in their intimate friend?
who now in our beloved's city is till pure?
who now is worthy of the executioner's hand?
Pick up the burden of the heart,
let's us go, heartboken ones
we are the ones who have to be mudered again, my friends.

"A woman's heart should be so lost in God,

that a man must seek Him in order to find her"

-anon.

....

I love...

Waking up to your name

Hearing your voice

Feeling your body against mine

Sensing your quiet demeanor

Seeing your beautiful eyes

Searching your soul

Talking with you until I fall asleep

Understanding your problems

Being with you

Standing by you

Hugging you

The butterflies I get when I see you...

you

lost...

Sometimes in the night,

I feel so strange,

Nothing seems right

I feel afraid,

So I turn on all the lights

I feel alone,

And I stare with trepidation,

At the phone,

Wondering if it's going to talk to me,

All on it's own

And I get lost,

Inside myself

In the middle of the night,

I'm someone else,

That I don't know

Nightfall lifts me up so high,

Even when I'm crawling,

I feel like I can fly

But I'm afraid to,

Spread my wings and try,

Because...

I just might die...

Sometimes in the night,

I hear voices praising me,

With all their might

I feel disconnected,

So I turn off all the lights

I feel passive,

I feel aggressive,

I wonder if all of this,

Is just a lesson,

That I'm not learning...

And I get lost,

Inside myself

In the middle of the night,

I'm someone else,

That I don't know

Nightfall lifts me up so high,

Even when I'm crawling,

I feel like I can fly

But I'm afraid to,

Spread my wings and try,

Because...

I just might die...

I might die,

And I don't care!

I can smell my fear,

Upon the night's air!

I hear whispering incantations,

That just a second ago...

Were not there!

I get lost...So lost...

Inside myself

In the middle of the night,

I'm someone else,

That I don't know

Into the night I go...

Nightfall lifts me up so high,

Even when I'm crawling,

I feel like I can fly

But I'm afraid to,

Spread my wings and try,

Because... I just might die...

- December 19, 2009

Knowledge exists potentially in the human soul like the seed in the soil;

by learning the potential becomes actual."

— Imam Al Ghazali

Ignorance is the night of the mind, but a night without moon and star.

- Confucius

Could one not imagine oneself in a state which compares to being awake, just as wakefulness compares to being asleep? Being awake would be like the dreams of that state, which in turn would show that the illusion (of the certainty) of rational knowledge is nothing but vain imagination.

— Imam Al Ghazali

No matter how busy you may think you are,

you must find time for reading,

or

surrender yourself to self-chosen ignorance.

- Confucius

Join me in the Pure Atmosphere

I slip in and out of the Sea at night with this

Amazed soul I have.

I am like a magnificent, magic ocean turtle

Who sets aside his vast wings of

Blue effulgence

When I crawl upon your shores

To leave my divine seed of verse.

Let me remain cryptic tonight

All the way till dawn

As I orbit God

In this holy, ecstatic mood.

Grab hold of the corners

Of my luminous, tender shell

And I will whirl for you,

For I am covered with eminent crystals

That I have gathered from the infinite depths

Of love.

Follow my tracks in the sand that lead

Beyond thought and space,

For I can see deep down

That you are really a golden bird

That needs to

Dance

With your spirit enraptured and ascending

On the currents of Light

–On the currents of His

Breath.

Join me with your hands, wings, hoofs or fins

In my sublime applause.

Join me in the pure atmosphere of gratitude

For life.

I slip in and out of the Moon each night

With a gracious ease

With this brilliant heart I have.

The Beautiful Friend, the Exquisite One,

Sometimes steps from His Invisible Body

And walks upon our shore

So that we might see and know

His radiant Tender Shell-His eminent crowns

That are the three worlds.

O grab hold of the hem of His skirt

As He spins this Universe on an emerald

Dance floor!

Cling to the Transcendent Elements in His glance

As the Beloved forever whirls

His Love.

Hafiz

Slips in and out of God at night

Tied to his own amazed

Soul.

From: “The Subject Tonight is Love: 60 Wild and Sweet Poems of Hafiz by Daniel Ladinsky

Yunus Emre,

Burning, burning, I drift and tread.
Love spattered my body with blood.
I'm not in my senses nor mad,
Come, see what love has done to me.

Now and then like the winds I blow,
Now and then like the roads I go,
Now and then like the floods I flow,
Come, see what love has done to me.

Hold my hand, lift me from this place
Or take me into your embrace.
You made me weep, make me rejoice,
Come, see what love has done to me.

Searching, I roam from land to land,
In all tongues I ask for the Friend.
Who knows my plight where love is banned?
Come, see what love has done to me.

Lovelorn, I tread; madly I scream.
My loved one is my only dream;
I wake and plunge into deep gloom.
Come, see what love has done to me.

I'm Yunus, mystic of sorrow,
Suffering wounds from top to toe;
In the Friend's hands I writhe in woe.
Come, see what love has done to me

When it seems

That I will fall

And everything

Feels so wrong

When I’m just

Too weak within

Lord your love

Makes me strong..

Hide me as a secret that will never shine on lips like my words.

Gift..

I envy the sand that met his feet

I’m jealous of honey he tasted sweet

Of birds that hovered above his head

Of spiders who spun their sacred web

To save him from his enemies

I envy clouds formed from the seas

That gave him cover from the heat

Of a sun whose light could not compete

With his, whose face did shine so bright

That all was clear in blinding night

I envy sightless trees that gazed

Upon his form completely dazed

Not knowing if the sun had risen

But felt themselves in unison

With those who prayed, and fasted too

Simply because he told them to

With truth and kindness, charity

From God who gave such clarity

His mercy comes in one He sent

To mold our hearts more heaven bent

I envy all there at his side

Who watched the turning of the tide

As truth prevailed and falsehood fled

And hope restored life to the dead

Men and Women through him found grace

To seek together God’s noble face

I envy the cup that gave him drink

His thoughts that helped us all to think

To be one thought that passed his mind

Inspiring him to act so kind

For me this world is not one jot

If I could simply be a thought

From him to God throughout the ages

As revelation came in stages

I pity all who think it odd

To hear him say there is one God

Or he was sent by God to men

To hone their spirits’ acumen

It’s pride that blinds us from the sight

That helps good men to see his light

He taught us all to be God’s slaves

And he will be the one who saves

Humanity from sinful pride

Muhammad has God on his side

So on this day be blessed and sing

For he was born to grace our Spring

With lilies, flowers, life’s rebirth

In a dome of green like his on earth
( In honour of the Prophet [pbuh] )- Hamza Yusuf

taste of Rumi...

Last night
I lost my grip on reality
and welcomed insanity.
Love saw me and said,
I showed up.
Wipe your tears
and be silent.
I said, O Love
I am frightened,
but it’s not you.
Love said to me,
there is nothing that is not me.
be silent.
I will whisper secrets in your ear
just nod yes
and be silent.
A soul moon
appeared in the path of my heart.
How precious is this journey.
I said, O Love
what kind of moon is this?
Love said to me,
this is not for you to question.
be silent.
I said, O Love
what kind of face is this,
angelic, or human?
Love said to me,this is beyond anything that you know.
Be silent.
I said, please reveal this to me
I am dying in anticipation.
Love said to me,
that is where I want you:
Always on the edge,
be silent.
You dwell in this hall of
images and illusions,
leave this house now
and be silent.
I said, O Love,
tell me this:
Does the Lord know you are
treating me this way?
Love said to me,
yes He does,
You, just be silent.

Love’s fire, for a lifetime, burned my heart and soul

until the Beloved taught me the way of the lover.

Love’s jealousy gave me no chance to cry out;

it sewed my lips to keep me from speaking.

Like a moth, out of passion I circled Him so much

that He burned like the candle, kindling me for every assembly.

He stored me for years in the heart of time

so that in this age I could amplify the whisperings of Love.

I am a slave of The Master of the DIVINE Holy Fire;

from myself He bought me.

Then sold me for the price of the tavern’s wine.

Ru-Hu with the breath of the Beloved,

drunkenly said,

“Love’s fire, for a lifetime, burned my heart and soul.”

Copyright ©2009 RU-HU( Nizhat Ansari)

MODERATION IN HOPES AND WISHES

Deficiency in the hope for Divine Forgiveness when error and sin are committedis a sign of reliance on one's virtuous deeds.

In every single act the reliance of the arifeen is only on Allah Ta'ala. They do not rely on their spiritual states, knowledge and righteous deeds.

When these Saints of Allah render virtuous deeds, their hopes do not rise. They do not feel that they have acquired elevation in their ranks on account of their pious deeds. They perpetually dwell in the hope of Allah's mercy. Their gaze is never on their righteous deeds.

On the other hand, the non- arif reposes confidence on his good acts. When he practises virtue, his hopes rise and he feels pleased with himself, thinking that he has now become deserving of Maghfirat (Forgiveness) and Jannat. When he sins, his hopes sag. Since his reliance is on his own deeds, he labours under the impression that his sins constitute an obstacle in the path of Divine Rahmat. In consequence, such a person often abandons righteous deeds and takes to the road of sin. This is plain stupidity and ignorance.


Although A'maal-e-Saalihah are commanded and A'maal-e-Baatilah (sins) are forbidden, they do not constitute the basis of Maghfirat. The basis is solely Allah's Mercy. Thus, the sinner should not despair. He should advance along the spiritual path and turn the gaze of his heart away from his deeds, relying solely on the Mercy of Allah.

The aforementioned explanation should not be misconstrued. It should not be understood to mean abstention from regret and repentance after commission of sin. Regret and repentance are essential. The Mu'min will most assuredly repent. However, he will not despair of Allah's mercy.


If Allah Ta'ala returns you to your nafs, then your misfortune is limitless. If He reveals His grace and kindness to you, then there is no limit to your fortune.

The natural propensity of the nafs is evil and vice. Whatever virtue emanates from it, is purely the fadhl of Allah Ta'ala. If Allah Ta'ala allows you to remain enslaved to your nafs, and withholds His grace and kindness from you then there will be no end to your evil because the nafs is the abode of all evils and mischief.


On the other hand, if Allah Ta'ala directs His grace and kindness to you, then your virtues will be limitless on account of His grace being limitless.


Thus, when goodness emanates from the bandah, he should contemplate on the grace of Allah and refrain from attributing the virtue to his nafs. But if he perpetrates transgression, he should know that it is from his nafs.


Whoever has the notion of his good speech being the product of his virtuous deeds, will be silenced by his sinful acts on account of shame and embarrassment. Whoever speaks, bearing in mind the kindness of Allah Ta'ala, his sins will not silence him.

If the propagator of Naseehat to people or the one who expounds spiritual realities and subtleties labours under the impression that the knowledge which he is expounding is the consequence of his uprighteousness and good deeds, then he will be silenced if he commits a sin. Since his gaze is riveted on his uprighteousness, shame will overwhelm him. He will feel his discourses to be hypocritical, hence abandon his duty of propagating the truth.


But, this is not the state of the arif who believes that whatever knowledge and virtue he possesses are the fadhl of Allah Ta'ala. Since this is his constant perception, he never attributes anything of his excellences to his nafs. Should he commit a sin, he will not abandon the duty of proclaiming Allah's Law. He will continue to proclaim the Law with the same confidence and eloquence with which he rendered his duty before the sin.

When you wish the Door of Hope to open for you, then contemplate on Your True Master's kindness and bounties. When you wish the Door of Fear to open, then contemplate on the sins and transgression you had committed.


The state of his nafs and the evils perpetrated by him are kept in view by the Saalik. As a result, his heart suffers grief and despondency. Sometimes he is overwhelmed by despair and he loses hope in the mercy of Allah, which is, in fact, kufr. At times when the despair becomes excessive, the Saalik will abandon even Namaaz, Roza, etc. It is, therefore, essential that the aspect of Divine Mercy be kept in view.

When despair sets in, the Saalik should employ his intelligence. He should bring into contemplation all the bounties and favours which Allah Ta'ala has conferred on him. He should then convince himself that if it was Allah's desire to destroy him, He would not have blessed him with so many zaahiri and baatini favours. He should meditate for a considerable time on this aspect. Allah Ta'ala will hopefully open the door of hope for the Saalik and the state of despair will be dispelled.

Sometimes the opposite condition settles over the Saalik. Perceiving his good deeds, he develops vanity and self-esteem. On such occasions the Saalik should call to memory his acts of disobedience and transgression. This contemplation will engender fear in him.

Neither should the Saalik permit despair to overwhelm him nor excessive hope which will render him audacious. He should adopt moderation.

True rajaa (hope) is that which accompanies righteous deeds otherwise it is false hope.

The rajaa which is genuine is the hope which the Saalik entertains when practising righteousness. Along with his practice of virtue he hopes for the mercy of Allah Ta'ala. The man who has hope of reaping the fruits of his farm, will expend full effort in ploughing and caring for his fields. Similarly, the Saalik who has hope of acquiring Allah's mercy, will diligently involve himself in practising virtuous deeds. His hope will then be justified and be true.

If he acts in conflict with the Shariah and refrains from A'maal-e-Saalihah, his hope for Divine mercy and Jannat will be vain and false. It is false to describe such vain hope as rajaa. Such a person is like one who does not plough his land, but expects to reap a crop.

If you do not have a high opinion of your True Master by virtue of His Attributes of Excellence, then at least establish a good opinion of Him by virtue of the beautiful treatment He accords you. Has He not showered His Kindness on you? Has He not conferred His Bounties on you?

A true Mu'min is he who holds a high opinion of His Rabb. He understands that whatever treatment his Creator metes out is for his own benefit and welfare regardless of it being pleasing or displeasing. Since all attributes of Allah Ta'ala are only of excellence and nothing else, whatever is decreed by Him will be for the benefit of the Mu'min.

Although His attributes of excellence and perfection demand that the Mu'min holds the highest esteem for Allah Ta'ala (i.e. with regard to His attributes of perfection), nevertheless, if you lack this ability, then at least ponder on the treatment which you have received from Allah Ta'ala to this day. Do you not acknowledge His boundless favours upon you? He created you in perfect form. He bestowed a variety of innumerable bounties to you. You are, in fact, drowned in the abundance of favours. This wonderful relationship which Allah Ta'ala has with you should be sufficient to induce in you a good opinion of Him.

The high esteem on account of Allah's attributes of excellence is the rank of Allah's selected servants. Those who lack this rank should contemplate on the bounties of Allah Ta'ala for the cultivation of a beautiful comprehension of Allah Ta'ala.

He who thinks it amazing and difficult that Allah Ta'ala will release him (the Saalik) from the grip of nafsaani desires and from the prison of ghaflat, casts the blemish of inability (Ijz) against the infinite power of Allah. But, Allah has power over all things.Sometimes people lost in worldly affairs and forgetful of Allah Ta'ala, on seeing a pious man, yearn to be like him. They momentarily yearn to be free from worldly encumbrances so that they too could take to the path of piety. But, the nafs immediately raises its head and neutralises their eagerness for piety. The nafs leads them to believe that on account of their numerous mundane involvements, it is not possible for them to adopt piety. Their initial idea appears extremely far-fetched and impossible of realisation.

Similarly, some Thaakireen despite their Thikr and Mujahadah do not discern any improvement in their moral and spiritual condition. They then labour under the notion of the impossibility of their reformation.

There are also such Thaakireen in whose hearts Thikr has taken effect, but has not become entrenched. They, therefore, sometimes experience ghaflat and sometimes kayfiyat (the spiritual effect of Thikr). This fluctuating state remains for even years. They, therefore, begin to believe that it is impossible to eliminate their ghaflat and improve their condition.

For such people the Shaikh (rahmatullah alayh) says that those who feel that it is difficult for Allah Ta'ala to extricate them from the grip of their nafs, are in reality attributing weakness to Allah Ta'ala. They are implying by their attitude that the infinite Qudrat (Power) of Allah Ta'ala is defective – Na-uthubillah!

It is within Allah's power to deliver you from the grip of your nafs and bless you with His remembrance. There is, therefore, no need for despair. Many Auliya were involved in sin and transgression in their initial stage, but later Allah Ta'ala elevated them to the rank of Auliya and Masha-ikh. He bestowed elevated ranks to them.

There is nothing but Khauf (fear) or intense Shauq (eagerness) which can prevent and expel the lustful desires of the nafs. Khauf is cultivated by meditation on the Fiery Attributes (Sifaat-e-Jalaal) of Allah or on the terror of the Day of Qiyaamah. Shauq is acquired by contemplating on the Beautiful Attributes (Sifaat-e-Jamaal) of Allah Ta'ala or on Jannat and its pleasures.

It was explained earlier that when a nafsaani desire becomes grounded in the heart, it is most difficult to remedy it. The Shaikh (rahmatullah alayh) informs of its remedy. There are two treatments for such a severe disease: Khauf and Shauq.

Khauf (Fear) is either of the terrifying episodes of Qiyaamat or of the Fiery Attributes of Allah Ta'ala. The former is for the masses. The second kind of Khauf for His Sifaat-e-Jalaal such as Him being Qahhaar (Wrathful), Jabbaar (Powerful in Punishment), Muntaqim (Vengeful), etc., is for the elite (i.e. the select ones striving to attain His Proximity).

By meditating on these issues for some time, Khauf will be cultivated. Gradually it will permeate the heart and eliminate the domination of emotional desires.

Shauq (Eagerness, Yearning) is achieved by contemplating the pleasures of Jannat. This kind of Shauq is for laymen who strive to gain piety. The second kind of Shauq is achieved by meditating on Allah's attributes of Beauty such as Him being Rahmaan (Most Merciful), Ghafoor (Most Forgiving), etc. This kind of Shauq is for the elite.

It should, however, be understood that Khauf and Shauq of an inferior degree will not eradicate lust from the heart. To eliminate the entrenched disease of shahwat (lust), a strong state of either Khauf or Shauq is essential. In view of the essentiality of a high degree of these states, the Shaikh (rahmatullah alayh) qualifies Khauf with the adjective, ‘preventive' and Shauq with ‘intense'.

Do not despair of the acceptance of an act in which you do not experience the pleasure of concentration. In most cases acts, the worldly fruits of which you do not experience, are accepted. (Worldly fruits: sweetness, pleasure and concentration in ibaadat).

Hudhoor-e-Kaamil (Perfect Concentration) is to perform ibaadat with such concentration of mind and heart as if you are seeing Allah Ta'ala. Not a vestige of shaitaani and nafsaani thoughts remains to distract the heart from Allah Ta'ala. The pleasure of such Hudhoor permeates the entire being of the bandah. If by the fadhl(blessing) of Allah Ta'ala the bandah(person) has gained such a high degree of concentration, it indicates that his ibaadat is accepted by Allah Ta'ala.

If the bandah(Person) fails to attain this high degree of concentration, he should not despair nor interpret it as rejection of his ibaadat. While Hudhoori is the sign of acceptance, it is not conditional for acceptance of ibaadat. Thus, the absence of a sign does not indicate rejection of the act. It frequently happens that despite acceptance by Allah Ta'ala, the effects of the ibaadat are withheld here on earth. The reward is reserved for the Hereafter.

‘Ilm (Divine Knowledge)

Hazrat Ali (RTA) narrated from The Prophet (SAW)[ peace be upon him]: The Arch Angel Gabriel said to me: “Love whom you would for you shall part with him, and do as you would for you shall meet with it (for judgment or reward or you will meet Hu) and live as you would for you shall die surely.”
You loved her or him and no matter how hard you tried, when s/he was placed under the dust you could not go with the person! And when your turn arrives you shall not be able to take her or him with you, for you are now alone within the constriction of your grave.

“When the scholar dies Allah fashions/shapes his ‘Ilm (Divine Knowledge) (into some creature) within his grave, to keep him company till the Day of Judgment and it wards him off all vermin of the earth” said the Prophet (SAW),[ peace be upon him].
Often Allah takes away someone you dearly loved, and no matter how dearly you loved yet you kept your Adab (Etiquette) being mindful of Allah’s Presence by being patient, and soon you find yourself drawn to ‘Ilm (Divine Knowledge), not a moment is to waste, busied with nothing else but any and all acquisition of knowledge.

Your books as your pillow, night after night you fall asleep, tearful, begging Allah: O Allah this night every soul on this earth has a soulmate but me, where is mine my dear Lord? Soon in a dream, as vivid as the daylight, you find someone of immense beauty and tranquility, mistakenly your Nafs (Self) may place some familiar face on this graceful creature, but be aware that in this moment of temporal death you have met none other than your own ‘Ilm (Divine Knowledge).

And so will be that day when everyone deliberately shall forsake you underneath the dust, except for this Divine Companion fashioned/shaped from your ‘Ilm (Divine Knowledge), that this eager creature is to keep you company in the grave and to protect you against all harm and pain.

So this night be sleepless my studious love, that you may cry to Allah begging for a soulmate, but that day shall soon arrive when every dead in their grave sorrow within their eternal loneliness, yet you shall be joyous and festive with your grave companion, your own ‘Ilm (Divine Knowledge)

“If someone memorized something of the Qur’an (some Zikr) and died before the completion, Allah shall raise angels within his grave to make him memorize the remaining and they shall stand upright (unwavering) to teach him” Said the Prophet.

Now do you want to learn the knowledge for the sake of people’s recognition? So they may say s/he is so great knowing all this! Or writing this poem, book or giving that lecture, or my love you may study to have a soulmate in your grave!

Imam Rabbani (ks) on importance of Shaykhs

BismillahirRahmanirRahim

Shaykh Ahmad Sirhindi, radhiAllahu anh, in Mabda wa Ma'ad


"You may know that the obligation to the Shaykh is above the obligationto any one else, except for the Divine blessings and the Propheticfavors, (the obligation to Allah T’ala for His blessings and theobligation to His Messenger (salAllahu alaihi wasallam) for hisfavors). And in reality, the Messenger of Allah himself (salAllahualaihi wasallam) is everyone’s true Shaykh. (That is, one’s Shaykhis the representative and inheritor of the Prophet, salAllahu alaihiwasallam, in this life)

And though one’s physical birth is from one’s parents, the spiritualbirth is from the Shaykh. This physical life is only for a few days,but the spiritual life is ever-lasting."

City of Dignity

BismillahirRahmanirRahim


“O people, by Allâh I have visited kings. I went to Caesar, Chosroes and the Negus, but by Allâh I never saw a king whose companions venerated him as much as the companions of Muhammad venerated Muhammad (peace and blessings of Allâh be upon him). By Allâh, whenever he spat it never fell on the ground, it fell into into the hand of one his companions, then they wiped their faces and skins with it. If he instructed them to do something, they would hasten to do as he commanded. When he did wudû’, they would almost fight over his water. When he spoke they would lower their voices in his presence; and they did not stare at him out of respect for him.” ( al-Bukhârî, 3/178, no. 2731, 2732; al-Fath, 5/388).



Muhammad ibn `Umar said: “(Imam) Malik’s circle was a circle of dignity and courtesy. He was a man of majestic countenance and nobility. There was no part for self-display, vain talk, or loud speech in his circle. His reader would read for all, and no-one looked into his own book, nor asked questions, out of awe before Malik and out of respect for him.”


Is it possible to take the typical second, third, fourth generation Muslim and shoehorn them into the circles described above? What would be their experience?


More than likely it would be filled with boredom, confusion, and criticism all stemming from how very different this circle is than any other gathering they have participated in earlier in the day.

Sitting cross legged is already difficult enough for us, much less being surrounded by air which is infused with odd things such as ‘awe’, ‘nobility’, ‘dignity’, ‘respect’. We don’t know how to handle or envision such words in literature, and we certainly are unprepared to be faced with the practical reality of them.


Which movie prepares us for this environment? Which show? Which video game?

None.

In this void, awkwardness fills us and most peoples chests are pressed with an instinctive reaction to remove ourselves from the heat of uncomfortably.


Surrounded by people that are genuinely devoted to another individual on the basis of their superior knowledge and religious practice is disturbing in a culture which raises us towards complete self-reliance and the total equality of all men in all aspects.


Add a dash of some form of group expression of faith that we are unfamiliar with, and the field is ripe for the ego to rebel.

There are just so many ‘outs’.


The convenient (yet arbitrary) distinction between religious life and the life dedicated to this world, especially when it is intertwined with the buzzword of ‘innovation’ gives us the most convenient of explanations to categorize our reaction.

*I don’t like it, because it feels weird.*

Self knowledge tempers this.

When one realizes the weakness of ones own faith, prayer, worship, it makes it more difficult to come to grandiose conclusions condemning people who dedicate themselves to the same.

Humility dictates to us that we aren’t good judges, much less good prosecutors of others.

It is only when one confronts their own bias, in which one finds the reflection of sworn self-esteem and pavlovian pride, that one get past this haze which limits spiritual awakening.
Introducing the arbitrary categorization of the innovation when applied to worldly life vs religion contains within it the supposition that life is separate from religion.

A conclusion which has far hitting impacts.

In this model, watching TV feels quite alright, at least if you try to avoid some ‘bad scenes’. And watching 25 pictures per second on a wall mounted LCD screen is for some reason, so much harder to complain about than having a picture of a holy man who reminds us of prophecy, faith, improvement.

Under this mentality we think: Rock groups haraam?

Let us have Islamic pop stars.

Let’s have Muslim comedians.

Muslim fiction writers.

Muslim movie studios.

Muslim news channels.

All the while, we don’t exclude ourselves to the ‘Muslim’ version of these institutions of mimicry.

So they do not help in creating a Islamic culture in the West, what they do is create a bridge of acceptance.

To watch a ‘Muslim pop star’, you still have to enter a concert hall. And to see a ‘Muslim film’ you still have to sit on a couch.

These issues reflect the implicit approval by the Muslim community of dramatic shifts away from the cultures which underwent a millenia of Islamization, and towards those which are challenging those cultures at every turn.

Islam was so much more than a filter of existing cultures, it brought something new. And these accomplishments are written in sand swept stone of Mughal architecture to the grand prayer halls of the Ottomans, to the poetry of Mevlana Rumi and the ironic statements on humanity from Nasruddin Hoja.

This system has put the final wall up between knowledge and practice. It’s done this by actually turning Islam away from traditional values and a culture in which people of dramatic faith and unique characteristics were raised and nurtured.

Modern institutions catering to Muslims have been continuing the century old transition from Muslim culture and values to Western ones, all under the name of preaching Islam. And its not always so obtuse as obvious as Azhari recent ban on niqaab. Pay-as-you-go ‘Islamic classes’ have cloaked an entirely foreign idea of Western style instruction in the mantle of religiosity.

And when examining this issue of cultural adoption, what we have chosen is not hamburgers over curry. We have settled for abandoning circles of dignity.


by Yursil Kidwai !!

Friend! Nobody veils you, but yourself.

In your path there is no thorn or weed,

but yourself.

You said:

Shall I reach the Beloved or not?

Between you and the Beloved there is nobody,

but yourself.

-Awhadoddin Kermani

Life is an invitation;

it asks to be discovered by the one who lives it.

Often,

I say to myself,

"Go ahead and explore what you're curious about."

This is my life, a lived by me.

Your Hand in Mine...

Listen for the stream
that tells you one thing.
Die on this bank.
Begin in me
the way of rivers with the sea


--Rumi



I wonder
from these thousand of "me's",
which one am I?
Listen to my cry, do not drown my voice
I am completely filled with the thought of you.
Don't lay broken glass on my path
I will crush it into dust.
I am nothing, just a mirror in the palm of your hand,
reflecting your kindness, your sadness, your anger.
If you were a blade of grass or a tiny flower
I will pitch my tent in your shadow.
Only your presence revives my withered heart.
You are the candle that lights the whole world
and I am an empty vessel for your light.

--Rumi - Hidden Music

Rumi...

This being human is a guest-house.

Every morning a new arrival.

A joy, a depression, a meanness,
some momentary awareness comes
as an unexpected visitor.

Welcome and entertain them all!

Even if they're a crowd of sorrows,
who violently sweep your house
empty of it's furniture,
still, treat each guest honorably.

He may be clearing you out
for some new delight.

The dark thought, the shame, the malice,
meet them at the door laughing,
and invite them in.

Be grateful for whoever comes,
because each has been sent
as a guide from beyond.

Come closer so I can hear you breathe, the rhythm of your existence ever so sweet. Whirl in this melody, you are heavens treat, deep in my heart, you will hear my soul beat...


by Zakir

The source of belief, is love.

The source of proof, is doubt.

Oh Lord, let love be sufficient for me, and make me not of those who require proof.

My Master taught me a lesson:



“Any moment you are negligent
in remembrance of God
is a moment spent in denial of God.”





- Sultan Bahu, from Death Before Dying



— The Sufi Poems of Sultan Bahu, by Jamal J. Elias

I have always known
that at last I would
take this road, but yesterday
I did not know that it would be today.

- Narihira (9th century Japan), translated by Kenneth Rexroth

I'll be Gone

I'm drowning in this,
Falling apart in the mist,
I'd rather see you one more time then die,
I'd love to see you smile,

To see the sun walking upon the miles,
But time has chosen to take me,
To suck me up in darkness,
Away from you,

I don't want to go but I have to know this is true,
I won't be here tomorrow,
I won't be here for another day,
I'll be gone by the next day,


But please don’t forget me,
Keep me in your sorrow,
Keep in mind that our hearts aren’t borrowed.

I am on a journey of love


I am on a journey of love

The journey that I am on has said to gain a lover
Oh lovers let me find this supreme lover that never stops loving

I am on a journey of love

The ones who have fallen in love with him
Has said that this path is full of thorns I care not
My lover will save me

I am on a journey of love

The ones who have fallen in love with him have given me the tools
These tools are small but very powerful


I am on a journey of love

This journey has caused the dust vast pain
But the lover has cured that pain

I am on a journey of love

This journey of love has showed me a lott
his journey of love has taught me a lot

I am on a journey of love
lol this is my poem that i tried to write.

The butterfly throws itself into the burning fire

If you must love, then you will need that much courage

At each step, the heart is pushed to its limits,

At each breath, it is tested,

If you must love, then you will need that much courage.

Like a quiet river, this song-of-mine is so deep and so silent and so wise, that I can only speak of it with my eyes.”


—Heather K. O’Hara

Peace be unto Stranger

Peace be unto thee, stranger, enter and be not afraid.
I have left the gate open and thou art welcome to my home.

There is room in my house for all.
I have swept the hearth and lighted the fire.

The room is warm and cheerful and you will find comfort and rest within.
The table is laid and the fruits of life are spread before thee.
The wine is here also, it sparkles in the light.


I have set a chair for you where the sunbeams dance through the shade.
Sit and rest and refresh your soul.


Eat of the fruit and drink the wine.
All, all is yours, and you are welcome.

The entire world, in sama,

whirls in ecstasy.

But what in a mirror does a blind man see?

Shaikh Sa'di of Shiraaz

the direction of love..

The map of love has no cardinal points, for the compass of the lover directs only to the Beloved. When the lover meets the Beloved, the east is lost in the west, and the west is lost in the east. Look then upon That which transcends direction. For in the destiny of this journey, the explorer becomes the explored, and the explored becomes the explorer. Where then is the need for a north and a south? Encompassed within this Axis of Spirituality is indeed the direction of Love. For this destiny is the beginning to which there is no end!

I saw my Lord with the eye of my heart.

I said ,” No doubt, You are the One, You are, You are “.

You are the One that has sensed every “where”

where there is no “where” but You.

There is no way for the “where” to know where are You,

because there is no “where” except You.

No Imagination can contain You,

because it will not be able to find how You are.

Your knowledge encompasses everything and in everything

I see Your Oneness.

In my annihilation my annihilation was annihilated, and in my annihilated

annihilation I found You.

(i actually do not know its by whom)

Your Soul was created on earth

Solely to accompany my Soul

Journeying on the ocean of life until the end

What I need is not your mortal form

But your Soul,

For me to take back to eternity

Where there is neither boundary nor time limit

You also know,

That True Love cannot be denied

For it comes from the bottom of the heart

It originates in the ocean of

The Divine Presence

And is free of desires and the ego…

This is called… True Love

I will waken your Soul

That has been sleeping for too long

So your Soul will be alive with Heavenly senses

Because

I am You

and

You are I

When someone arrives at our

door step,we know who sent him,

so we can't refuse"

Sulthanul Awliya Mawlana Syaikh Muhammad Nazim Adil al Haqqani

"Do you think we came from the Divine Presence with our whole originality, our whole personality? Never. We are like one ray of the sun. We are, in our originality, in reality, still in Divine Presence. Not moving, out of time and space there is no movement. We are continuously worshipping, always in the Divine Presence for service. Here, in this life, there is only one ray from that timeless 'sun' for us. We are here for a little time only."



-Grandsheykh Mevlana Nazim al-Hakkani al-Kibrisi

The Alchemy of Heart

The heart of man has been constituted by the Almighty that, like a flint, it contains a hidden fire which is evoked by music and harmony and renders man beside himself with ecstasy. These harmonies are echoes of that higher world of beauty which we call the world of spirits; they remind man of his relationship with that world and produce in him an emotion so deep and strange that he himself is powerless to explain it. The effects of music and dancing fan into a flame whatever love is already dormant in the heart, wether it be earthly and sensual, or divine and spiritual.


Imam Ghazzali continues that "pure religious music is used by the Sufis to stir up in themselves greater love toward God often obtaining spiritual visions and ecstasies, their heart becoming as clean as silver in the flame of a furnace."

Kinds ov Heart

The Messenger of God said,

"There are four kinds of hearts:

There is a bare heart within which is a shining lamp, and this is the heart of the person of faith.

There is a black and inverted heart, and this is the heart of the unbeliever.

There is a heart bound by attachments, and this is the heart of the hypocrite.

And there is a layered heart, within which are both faith and hypocrisy.

The faith within it is like a plant nourished by sweet water, while the hypocrisy within it is like a boil nourished by pus and filth.

The heart will be judged by whichever nourishment dominates over it"

If you are coming here like this cup you are not taking anything.

This cup is full.

Whatever you put in,

it is not going to take more.

If you are bringing the cup empty then you are going to find your cup getting

filled again, and every time

you are tasting from that cup you are going to know that

it's different than what was in it before.

But if a person is coming with his cup filled,

then he is only going to take what he brought.

Nothing else.

_Sheik Nazim Adil Haqani

If you could get rid

Of yourself just once,

The secret of secrets

Would open to you.

The face of the unknown,

Hidden beyond the universe

Would appear on the

Mirror of your perception.

- Rumi

Rumi says about this direction as follows:

The direction for kings is the crown and the belt; and the direction for the worldly-minded is gold and silver; and the direction for those who love material beings is idols; and the direction for lovers of spirit is the heart and the soul; and the direction for ascetics is the niche of a mosque; and the direction for the careless is unnecessary works; and the direction for the lazy is to sleep and eat; and the direction for humans is knowledge and wisdom.



The direction for the lover is eternal union; and the direction for the wise person is the Face of Allah; and the direction for the worldly-minded is possessions and rank; and the direction for dervishes is the provisions of religious orders; and the direction for passion is worldly desires; and the direction for the people of confinement is putting trust in Allah.


We must be aware that the direction we face for prayer is not the building of the Ka’bah, but it is the place where the Ka’bah is located. If the Ka’bah is moved to another place it cannot be the direction for prayer there.”


So one is supposed to direct his heart to Allah while directing his body towards the Ka’bah. Because the direction for the heart is Allah.



On the other hand, in order to accomplish pious reverence in prayer one is supposed to have a perfect intention to perform his prayer in accordance with the following saying of the Prophet (pbuh), “acts are judged by intentions.” This means being conscious of whose presence we are in as we pray. This requires examining the desires of the heart and also divorcing all aims except the approval of Allah.



it keeps you engaged this way ;)

insha'allah.

Heart has died.

Thought I tried.

Evil mind,

So unkind,

Stole you away.

Not a day

Passes by

Without a sigh.

Thinking of you.

What shall I do?

Whatever I do, the responsibility is mine,

but like one who plants an orchard,

what comes of what I do, the fruit,

will be for others.

I offer the actions of this life

to the God within,

and wherever I go, the way is blessed.

—

Lalla

letters to a Young poet by Rainer Maria Rilke

I want to beg of you much as I can to be patient

toward all that's unsolved in your heart,

and learn to love the questions themselves,

like locked rooms, or like books that are

written in a very foreign tongue.

Do not seek the answers, which cannot be given you,

because you would not be able to live them,

and the point is to live everything.

Live the question now,

perhaps you will then, gradually, without noticing it,

live along some distant day into the answer."

One regret dear world,
that I am determined not to have
when I am lying on my deathbed
is that I did not kiss you enough.

by Hafiz

whirling Dervish

As waves upon my head,

the circling curl.

So in this sacred dance,

weave ye and whirl.

Dance then O heart,

a whirling circle be.

Burn in this flame,

is not the candle He!

Knowledge is like a lamp.

Love is like the sun.

Upon the rising of the sun,

the lamp is rendered useless!

Until you see,

how can you find?

This is true for all but Lovers:

For how can they seek the Beloved being Blind,

Until they have discovered

- Rumi

I have become drunk in the fermentation of Love.

O Lord, what is to be done?

My mind sees 2 but my heart sees 1.

O Giver of life!

Grant me a life in Love!

O Giver of death!

Grants me a death in Love!

And O Lover of ur Beloved!

Raise me once again in the company of your Beloved!

The eye of the mind is blinded by reality,

while the eye of the heart is enlightened by divinity.

Yet still, both are limited by material conjugality!

The science of the heart is taught within the faculty of love.

The mind perceives fantasy while the heart experiences reality!

Is it not strange that the beauty of the sun can only be perceived from its reflection on the moon? Yet we say the moon is beautiful!

Love is the wine!

The ego is the swine!

When two flames unite,

a single fire is born!

The flame is not the fire,

nor is it other than the fire!

by Zakir

Oh dreamer, be the dream!

Oh lover, be the beloved!

And

Oh seeker, be the sought after!

The melody of love can only be heard by the heart.

Compassion be thy grape,

the sweetest in taste,

all harvested in respect for Thy sake.

Matured over time,

no doing of mine,

let love be thy wine!

truth..

When the madness,

being love,

enters the faculty of truth,

being the heart,

the heart is rendered mad,

and love demonstrates the truth...

The difference between love and hate, is that one consumes the heart, while the other consumes the mind...

by Zakir.

When I ask you to listen to me,

And you start giving me advice,

You have not done what I asked.

When I ask that you listen to me,

And you begin to tell me why I shouldn't feel that way,

You are trampling on my feelings.

When I ask you to listen to me,

And you feel you have to do something to solve my problems,

You have failed me, strange as that may seem.

Listen.

All that I ask is that you listen,

Not talk or do - just hear me.

When you do something for me

That I need to do for myself,

You contribute to my fear and feelings of inadequacy.

But when you accept as a simple fact

That I do feel what I feel, no matter how irrational,

Then I can quit trying to convince you

And go about the business

Of understanding what's behind my feelings.

So, please listen and just hear me

And, if you want to talk,

Wait a minute for your turn - and I'll listen to you.

It is better to sit alone than in company with the bad; and it is better still to sit with the good than alone. It is better to speak to a seeker of knowledge than to remain silent; but silence is better than idle words. (Bukhari)

The Sufi Way by Seyh Ibrahim Efendi

They say the Sufi way
is to give one’s life away.

The Sufi way is to become a sultan
on the throne of the soul.

In the station of the Path,
it is to destroy appearances.

In the station of Reality,
it is to become a guestin the inner
most palace of the heart.

They say it is to be pure of body,
the light of the Beloved.

The Sufi way is to gradually take off
the dress of earth and water.

They say it is to burn up in Love’s fire–

The Sufi way is to be utterly inflamed
with the light of the Beloved.

They say it is to believe and follow the rules–

The Sufi way is to discover the rules
of the multitude of heavens.

They say it is to become a medicine for every ailment–

The Sufi way is to know and become all the secrets
of creation.

They say it is to destroy the illusion of bodies–

The Sufi way is to open the secrets of the body
with the key of the Divine Names.

O Sufi, to comprehend it,
one must be it.

The one who gets lost in words
will never be their meaning.


They say it is to become the secret of God
within one’s innermost heart–

The Sufi way is to read the outer signs
and know the inner meanings.

They say it is to be in wonder
at the greatness of creation–

The Sufi way is to be constantly amazed
by the nature of Reality.

They say it is to make each heart
the throne of God–

The Sufi way is to remove all else but God
from the heart’s dwelling.

They say it is to watch over all humanity–

The Sufi way is to cover East and West
with every breath.

They say it is to shine as brightly as the sun–

The Sufi way is to perceive God
in every minute thing.

They say it is to be in harmony
with every kind of person–

The Sufi way is to appearin a hundred thousand forms daily.

They say it is to be like Solomon
to the whole universe;

The Sufi way is to understand
and speak in every language.

They say it is to become an ocean
from a single drop–

The Sufi way is to make your heart a cellar
to hold the wine of the Truth.


They say it is to become a human being
illuminated with the light of Being–

The Sufi way is to destroy Being utterly
in the light of Non-Being.


They say it is to become a life
for each particle of life

–The Sufi way is to die a thousand times
and return to life each moment.


They say it is to become a master
of wisdom and eternal justice–

The Sufi way is to become an eye
looking out from every hair.


They say it is to surrender
your soul to the Beloved–

The Sufi way is to become
the soul of the Beloved.

They say it is the proof
of Muhammad’s message–

The Sufi way, O Ibrahim,
is to embody God as one’s own self.