Mystic World

Sufi Quotes

2015-08-05T19:29:00.000-07:00

Sheikh Abdul Qadir Jilani (RA)

"The best of men is the person who is most beneficial to others"

'"Everything that you rely on, every person you afraid of or you keep that trust in, becomes your God."

"Many wealthy people because of greed are poor and needy, in reality the brave person is he who wrestles and defeats the devil of greed and thereafter becomes independent and without want of need from this material World"

"Your most real enemies are the greed, the envy and the jealousy that live in your heart. These are the soldiers of the instigating self (an-nafs al-ammara)"

"There are 3 types of creation 1. Angels 2. The Devil 3. Man. The Angels are entirely good and the devil is entirely bad. Man is a mixture of good and bad. Whoever is overcome with good he can be likened to an Angel and whoever is overcome with evil he can be likened to the devil"

"Be happy in the changes and choices that the creator made for you. If you stay in this manner with him then he will definitely change your fears and horrors"

Website

Mawlana Abdul Aleem Siddiqui

"After years of serious thinking, I have come to the conclusion that the real cause of human strife and wars consists in selfishness, on the one hand and the forgetfulness of God on the other. When people begin to act in utter self-interest, when the social obligations are forgotten, when one can stoop down so low as to pursue one's interests at the cost of the rights of the other, harmony and concord recede in the background."

" We all experience it in our daily lives that whenever we break the physiological laws of nature, we feel ill and have to endure bodily pain. Similarly is the case of the divinely-ordained moral laws. By breaking them, we invite nothing else than misery. If one breaks the heart of someone today, one must be ready to suffer a similar pain tomorrow."

Divine Harmony

A Shavian and a theologian : an illuminating conversation between George Bernard Shaw, the sceptic, and Mohammed Abdul Aleem Siddiqui, al-Qaderi, the spiritualist

Rabia al-Adawiyya

" O God! if I worship Thee in fear of Hell, burn me in Hell; and if I worship Thee in hope of Paradise, exclude me from Paradise; but if I worship Thee for Thine own sake, withhold not thine everlasting beauty"

“Your prayers are your light;
Your devotion is your strength;
Sleep is the enemy of both.
Your life is the only opportunity that life can give you.
If you ignore it, if you waste it,
You will only turn to dust.

Jalal ad-Din Muhammad Rumi

“Only from the heart Can you touch the sky.”
"Your task is not to seek for love, but merely to seek and find all the barriers within yourself that you have built against it."

"Everyone has been made for some particular work, and the desire for that work has been put in every heart."

Farid ud din Attar

“He who would know the secret of both worlds,
Will find the secret of them both, is Love.”

“Do all you can to become a bird of the Way to God;
Do all you can to develop your wings and your feathers.”

"If You Will But AspireYou Will Attain To All That You Desire.Before An Atom Of Such Need The SunSeems Dim And Mirky By Comparison.It Is Life's Strength, The Wings By Which We FlyBeyond The Further Reaches Of The Sky."

Al Hasan al Basri

"The friends of God (awliya) are those who renounce this world and attain true knowledge of God"

"Son of Adam! You are nothing but a number of days, whenever each day passes then part of you has gone"

Nasrudin

"Saying of the Mulla Nasrudin. If I survive this life without dying, I'll be surprised."

"Ordinary humanity tries to find truth by methods as unsuitable as attempting to climb into the sky with a rope."

Hafiz

"My heart sits on the Arm of God like a tethered falcon, suddenly unhooded."

“What we speak becomes the house we live in.”

“The heart is a
The thousand-stringed instrument

That can only be tuned with
Love.”

Video - https://youtu.be/ikNR3rzaYUA

Jami

“A seeker went to ask a sage for guidance on the Sufi way.
The sage counseled,
"if you have never trodden the path of love, go away and fall in love;
then come back and see us.”

"Whether your destiny is glory or disgrace,
Purify yourself of hatred and love of self.
Polish your mirror; and that sublime Beauty
From the regions of mystery
Will flame out in your heart
As it did for the saints and prophets.
Then, with your heart on fire with that Splendor,
The secret of the Beloved will no longer be hidden."

Ibn Arabi

"Each person is oriented toward a quest for his personal invisible guide, or . . . he entrusts himself to the collective, magisterial authority as the intermediary between himself and Revelation."

"The Beloved becomes a mirror reflecting the secret face of the mystic lover, while the lover, purified of the opacity of his ego, becomes in turn a mirror of the attributes and actions of the Beloved."

Inayat Khan

"Everything in life is speaking in spite of it's apparent silence"

“Be contented with what you possess in life; be thankful for what does not belong to you, for it is so much care the less; but try to obtain what you need in life, and make the best of every moment of your life.”

https://wahiduddin.net/hik/hik_origins.htm

Bawa Muhaiyaddeen

"The more you make yourselves humble and ask for forgiveness, the more your true exaltedness is seen. Humility is a sign of exaltedness. The preface of a spotlessly pure heart (Iman-Islam) is patience (sabur), contentment and gratitude (shakur), having trust in God (tawakkal), and praising Him for everything that happens to us, saying, “Al-hamdu lillah!” Therefore, without feeling shame, ask forgiveness whenever necessary. This will be good. Allah, the Lone One who rules and sustains (Allahu ta’ala Nayan), will protect you and me."

Al Ghazali

"Desires make slaves out of kings and patience makes kings out of slaves"

"To get what you love, you must first be patient with what you hate"

"Whoever says that all music is prohibited, let him also claim that the songs of birds are prohibited"

Uwais al-Qarni

"O Allah, You created me when I was not worthy of mention;
And You provided for me when I had nothing;
And I wronged my soul and sinned, and I confess my guilt.
If You forgive me, that will in no way diminish Your sovereignty;
And if You punish me, that will in no way augment Your authority.
You can find others to punish besides me,
But I can find no one to forgive me but You.
Truly, You are the most merciful of those who show mercy."

Bulleh Shah

You have learnt so much
And read a thousand books.
Have you ever read your Self?
You have gone to mosque and temple.
Have you ever visited your soul?
You are busy fighting Satan.
Have you ever fought your
Ill intentions?
You have reached into the skies,
But you have failed to reach
What's in your heart!

Yunus Emre

"My heart is the throne of the Beloved, the Beloved the heart's destiny: Whoever breaks another's heart will find no homecoming in this world or any other"

Shams Tabrizi

"No matter what people call you, you are just who you are. Keep to this truth. You must ask yourself how is it you want to live your life. We live and we die, this is the truth that we can only face alone. No one can help us. So consider carefully, what prevents you from living the way you want to live your life?"

"The real dirt is not outside, but inside, in our hearts. We can wash all stains with water. The only one we can't remove is the grudge and the bad intentions sticking to our hearts"

Mawlana Jalauddin Rumi Quotes

2015-08-02T17:35:00.004-07:00

Unity

2015-01-03T14:43:00.001-08:00

"There is only one truth that covers all"

- Sufi Proverb

"O you who believe" in the all Merciful, The One that is kind to all his creations.

Treat each other with Respect & Kindness. To be righteous and to stand for truth , that is the true purpose of life. You win only through Kindness, Respect, love for other human beings. All creatures, human beings deserve to live as you do, they were all created by the same hand.

"Your task is not to seek for love,but merely to seek and find all the barriers within yourself that you have built against it."- Jalaluddin Muhammad Rumi

The Barriers of Race, Religion, Pride, Hypocrisy, Hatred, Anger, Violence etc..These are the Barriers we have build against ourselves, and against our own success & freedom. Behind these Barriers is true Peace, Equality, Love, Freedom, Justice...It is these barriers within us that set us apart from others.

"your worst enemy is hiding within yourself, and that enemy is your nafs or false ego."- Jalaluddin Muhammad Rumi

To win over your own (Ego) Your own self. How can you conquer the world and others if you haven't conquer your own self, your own Ego. We were born perfect without ugly qualities, it is our upbringing and our surrounding that corrupt us, “ They will implant in you ugly qualities so that you will forget that I am the source of purity to you?-Rumi(Did I Not Say To You).
Therefore it's important to know who we are who we surround ourselves with. "Know yourself And you will know your Lord"

"The strong man is not the good wrestler, but the one who controls himself when he is angry"

- Prophet Muhammad (pbuh)

Unfortunately nobody can fight these battles for you it's a work that has to be done by yourself and within yourself, even Allah tells you;

“Verily never will Allah change the condition of a people until they change it themselves (with their own souls)

Surat Ar-Ra`d [13:11]

To win over yourself is no easy task, it is important to do it before death reaches you. These barriers must be broken down by only yourself no one can help you win these battles of the self Ego.

Despite our differences lets take part in things that will unite us and not divide us. May the peace of Allah be upon us.

What can I do, Submitters to God? I do not know myself.

I am neither Christian nor Jew, neither Zoroastrian nor Muslim,

I am not from east or west, not from land or sea,

not from the shafts of nature nor from the spheres of the firmament,

not of the earth, not of water, not of air, not of fire.

I am not from the highest heaven, not from this world,

not from existence, not from being.

I am not from India, not from China, not from Bulgar, not from Saqsin,

not from the realm of the two Iraqs, not from the land of Khurasan

I am not from the world, not from beyond,

not from heaven and not from hell.

I am not from Adam, not from Eve, not from paradise and not from Ridwan.

My place is placeless, my trace is traceless,

no body, no soul, I am from the soul of souls.

I have chased out duality, lived the two worlds as one.

One I seek, one I know, one I see, one I call.

He is the first, he is the last, he is the outer, he is the inner.

Beyond "He" and "He is" I know no other.

I am drunk from the cup of love, the two worlds have escaped me.

I have no concern but carouse and rapture.

If one day in my life I spend a moment without you

from that hour and that time I would repent my life.

If one day I am given a moment in solitude with you

I will trample the two worlds underfoot and dance forever.

O Sun of Tabriz (Shams Tabrizi), I am so tipsy here in this world,

I have no tale to tell but tipsiness and rapture.

The religion of love is separate from all forms of religions

Lovers are of one nation and one religion - love

And that is God.

-Rumi

In Rumi’s vision, the expressions “God is Love” and “Love Thy Neighbor” either go together or go nowhere.

The Value of Truth by Mullah Nasrudin

2014-10-09T20:31:00.000-07:00

The Value Of Truth

"If you want truth",

Nasrudin told a group of Seekers who had come to hear his teachings,

"you will have to pay for it."

"But why should you have to pay for something like truth?" asked one of the company.

"Have you noticed", said Nasrudin,

"that it is the scarcity of a thing which determines its value?"

-Mullah Nasrudin

Everything of value comes at a great price. All Awliya(saints) has given themselves and part of their lives to become a person of value. Greatness can't be achieve by sacrificing little. Become a person of value.

Mir Baba Bulleh Shah Qadiri Shatari

2014-02-22T18:59:00.001-08:00

Look into Yourself

"Yes, yes, you have read thousands of books
but you have never tried to read your own self
you rush in, into your Mandirs, into your Mosques
but you have never tried to enter your own heart
futile are all your battles with Satan
for you have never tried to fight your own desires."

"I have got lost in the city of love,

I am being cleansed, withdrawing myself

from my head, hands and feet.

I have got rid of my ego,

and have attained my goal.

Thus it has all ended well.

O Bullah, the Lord pervades both the worlds;

None now appears a stranger to me."

"Neither Hindu nor Muslim,
Sacrificing pride, let us sit together.
Neither Sunni nor Shia,
Let us walk the road of peace.
We are neither hungry nor replete,
Neither naked nor covered up.
Neither weeping nor laughing,
Neither ruined nor settled,
We are not sinners or pure and virtuous,
What is sin and what is virtue, this I do not know.
Says Bulhe Shah, one who attaches his self with the lord.
Gives up both hindu and muslim."

You Alone Exist

You alone exist; I do not, O Beloved!
You alone exist, I do not!
Like the shadow of a house in ruins,
I revolve in my own mind.
If I speak, you speak with me:
If I am silent, you are in my mind.
If I sleep, you sleep with me:
If I walk, you are along my path.
Oh Bulleh, the spouse has come to my house:
My life is a sacrifice unto Him.
You alone exist; I do not, O Beloved!

Tear down the mosque and temple too, break all that dividesBut do not break the human heart as it is there that God resides.

Bulleh Shah was a Sufi poet who lived in Pakistan from 1680 to 1758. His given name was Abdullah Shah, Bulleh was a nickname and it is the name he chose to use as a poet. Bullah traveled to Lahore in search of a Murshid(Master). He found Hazrat Shah Inayat, a well-known Qadiri Sufi and gardener by profession. He asked Inayat, "I wish to know how to realize God." Inayat Shah replied, "What is the problem in finding God? One only needs to be uprooted from here and replanted there." Inayat graced Bulleh with the secret of spiritual insight and the Knowledge of God.

Bulleh Shah's poetry reflects a turbulent period in Punjab history and highlights his mystical spiritual journey. He is critical of those in power - intellectuals, academicians and religious authorities - who put obstacles in the way of the common people in discovering the love of God.

Sufism has produced a multitude of saints, Bulleh Shah is arguably one of the greatest Sufi saints and Punjabi poets. His tomb is in Qasur (Pakistan) and today he is highly regarded by all Sufis of Sindh and Punjab.

source: http://onetruename.com/bullehshah.htm

Poetry by Bulleh shah -http://www.poetry-chaikhana.com/Poets/B/BullehShah/index.html

Bulleh Shah’s writings represent him as a humanist, someone providing solutions to the sociological problems of the world around him as he lives through it, describing the turbulence his motherland of Punjab is passing through, while concurrently searching for God. His poetry highlights his mystical spiritual voyage through the four stages of Sufism: Shariat (Path), Tariqat (Observance), Haqiqat (Truth) and Marfat (Union). The simplicity with which Bulleh Shah has been able to address the complex fundamental issues of life and humanity is a large part of his appeal. Thus, many people have put his kafis to music, from humble street-singers to renowned Sufi singers like Nusrat Fateh Ali Khan, Pathanay Khan, Abida Parveen, the Waddali Brothers and Sain Zahoor, from the synthesized techno qawwali remixes of UK-based Asian artists to the Pakistani rock band Junoon.
Modern renderings ....http://allpoetry.com/Bulleh_Shah

click here: The Life of Bulleh Shah

Farid ud-Din Attar

2014-01-28T17:40:00.000-08:00

In the Dead of night

In the dead of night, a Sufi began to weep.

He said, “This world is like a closed coffin, in which

We are shut and in which, through our ignorance,

We spend our lives in folly and desolation.

When Death comes to open the lid of the coffin,

Each one who has wings will fly off to Eternity,

But those without will remain locked in the coffin.

So, my friends, before the lid of this coffin is taken off,

Do all you can to become a bird of the Way to God;

Do all you can to develop your wings and your feathers.”

- Attar

Translation by Andrew Harvey and Eryk Hanut

From – ‘Perfume of the Desert’

Poem of the butterflies

Attar of Nishapur

The people of this world are like the three butterflies in front of a candle's flame.

The first one went closer and said,

"I know about love"

The second one touched the flame lightly with his wings and said,

"I know how love's fire can burn"

The third one threw himself into the heart of the flame and was consumed.

He alone knows what true love is.

Video: http://youtu.be/Li3X854Few8

Image courtesy of thawats's / FreeDigitalPhotos.net

Farid ud-Din Attar

Born in Nishapur, in northeastern Persia around 1142. He traveled widely, Tehran, Egypt, Damascus, Mecca, and Turkestan, then settled in Nishapur. He worked as a healer and saw patients in his shop where he prescribed herbal remedies. Attar is considered one of the greatest Sufi mystic poets - his work inspired Rumi and many others. His greatest work Mantiq al-Tair (The Conference of the Birds) is a symbolic story of the soul's search for truth and one of the definitive masterpieces of Persian literature. Attar was charged with heresy and banished by the ruling Islamic orthodoxy because of his poetry. He died around 1220-30. His tomb is in Nishapur.

Source: http://onetruename.com/attar.htm

The Seven Valleys of spirituality(conference of the birds)

Attar has described the seven stages of spirituality in the conference of the birds:

The Valley of Quest
The Valley of Love
The Valley of Understanding
The Valley of Independence and Detachment
The Valley of Unity
The Valley of Astonishment and Bewilderment
The Valley of Deprivation and Death

'Attar began The Conference of the Birds (Mantiq al-tair) with an invocation praising the holy Creator in which he suggested that one must live a hundred lives to know oneself; but you must know God by the deity, not by yourself, for God opens the way, not human wisdom. 'Attar believed that God is beyond all human knowledge. The soul will manifest itself when the body is laid aside. One cannot gain spiritual knowledge without dying to all things. When the birds assemble, they wonder why they have no king. The Hoopoe presents herself as a messenger from the invisible world with knowledge of God and the secrets of creation. She recommends Simurgh as their true king, saying that one of his feathers fell on China.

The Nightingale says that the love of the Rose satisfies him, and the journey is beyond his strength; but the Hoopoe warns against being a slave of passing love that interferes with seeking self-perfection. The Parrot longs for immortality, and the Hoopoe encourages the Peacock to choose the whole. The Duck is too content with water to seek the Simurgh. The Hoopoe advises the Partridge that gems are just colored stones and that love of them hardens the heart; she should seek the real jewel of sound quality. The Humay is distracted by ambition, and the Owl loves only the treasure he has found. The Hoopoe reprimands the Sparrow for taking pride in humility and recommends struggling bravely with oneself. She states that the different birds are just shadows of the Simurgh. If they succeed, they will not be God; but they will be immersed in God. If they look in their hearts, they will see the divine image. All appearances are just the shadow of the Simurgh. Those loving truly do not think about their own lives and sacrifice their desires. Those grounded in love renounce faith and religion as well as unbelief. One must hear with the ear of the mind and the heart.

A total of 22 birds speak to the Hoopoe or ask questions about the journey. Short anecdotes are told to illustrate the Hoopoe's points. The Hoopoe says that it is better to lose your life than to languish miserably. The Hoopoe says,

So long as we do not die to ourselves,
and so long as we identify with someone or something,
we shall never be free.
The spiritual way is not for those wrapped up in exterior life.5

You will enjoy happiness if you succeed in withdrawing from attachment to the world. Whoever is merciful even to the merciless is favored by the compassionate. It is better to agree to differ than to quarrel. The Hoopoe warns the sixth bird against the dog of desire that runs ahead. Each vain desire becomes a demon, and yielding to each one begets a hundred others. The world is a prison under the devil, and one should have no truck with its master. The Hoopoe also says that if you let no one benefit from your gold, you will not profit either; but by the smallest gift to the poor you both benefit. She says,

Good fortune will come to you only as you give.
If you cannot renounce life completely,
you can at least free yourself
from the love of riches and honors.6

A pupil becomes afraid in facing a choice between two roads, but a shaikh advises getting rid of fear so that either road will be good. The Hoopoe tells the eighth bird that only if death ceases to exercise power over creatures would it be wise to remain content in a golden palace. The ninth bird is told that sensual love is a game inspired by passing beauty that is fleeting. The Hoopoe asks what is uglier than a body made of flesh and bones. It is better to seek the hidden beauty of the invisible world. An anecdote about Jesus yields the following lesson:

Strive to discover the mystery before life is taken from you.
If while living you fail to find yourself, to know yourself,
how will you be able to understand
the secret of your existence when you die?7

The Hoopoe advises the eleventh bird that giving yourself over to pride or self-pity will disturb you. Since the world passes, pass it by, for whoever becomes identified with transient things has no part in the lasting things. The suffering endured is made glorious and is a treasure for the seer, for blessings will come if you make efforts on the path. The fifteenth bird is told that justice is salvation, and the just are saved from errors. Being just is better than a life of worship. Justice exercised in secret is even better than liberality; but justice professed openly may lead to hypocrisy. A story of two drunks teaches that we see faults because we do not love. When we understand real love, the faults of those near us appear as good qualities. When you see the ugliness of your own faults, you will not bother so much with the faults of others.

The journey of the birds takes them through the seven valleys of the quest, love, understanding, independence and detachment, unity, astonishment, and finally poverty and nothingness. In the valley of the quest one undergoes a hundred difficulties and trials. After one has been tested and become free, one learns in the valley of love that love has nothing to do with reason. The valley of understanding teaches that knowledge is temporary, but understanding endures. Overcoming faults and weaknesses brings the seeker closer to the goal. In the valley of independence and detachment one has no desire to possess nor any wish to discover. To cross this difficult valley one must be roused from apathy to renounce inner and outer attachments so that one can become self-sufficient. In the valley of unity the Hoopoe announces that although you may see many beings, in reality there is only one, which is complete in its unity. As long as you are separate, good and evil will arise; but when you lose yourself in the divine essence, they will be transcended by love. When unity is achieved, one forgets all and forgets oneself in the valley of astonishment and bewilderment.

The Hoopoe declares that the last valley of deprivation and death is almost impossible to describe. In the immensity of the divine ocean the pattern of the present world and the future world dissolves. As you realize that the individual self does not really exist, the drop becomes part of the great ocean forever in peace. The analogy of moths seeking the flame is used. Out of thousands of birds only thirty reach the end of the journey. When the light of lights is manifested and they are in peace, they become aware that the Simurgh is them. They begin a new life in the Simurgh and contemplate the inner world. Simurgh, it turns out, means thirty birds; but if forty or fifty had arrived, it would be the same. By annihilating themselves gloriously in the Simurgh they find themselves in joy, learn the secrets, and receive immortality. So long as you do not realize your nothingness and do not renounce your self-pride, vanity, and self-love, you will not reach the heights of immortality. 'Attar concluded the epilog with the admonition that if you wish to find the ocean of your soul, then die to all your old life and then keep silent.

Farīd ud-Dīn Attar Abū Hamīd bin Abū Bakr Ibrāhīm

Source:http://www.poemhunter.com/poem/conference-of-the-birds/

Other Poem By Farīd ud-Dīn Attar: http://www.poetseers.org/spiritual-and-devotional-poets/sufi-poets/attar/

Imam Ghazali's last word

2013-03-25T21:09:00.000-07:00

Imam Ghazali woke up one early morning and as usual offered his prayers and then enquired what day it was, his younger brother, Ahmad Ghazali replied,"Monday." He asked him to bring his white shroud, kissed it, stretched himself full length and saying "Lord, I obey willingly," breathed his last.

And underneath his head rest they found the following verses; composed by him, probably, during the night.

"Say to my friends, when they look upon me, dead
Weeping for me and mourning me in sorrow
Do not believe that this corpse you see is myself
In the name of God, I tell you, it is not I,
I am a spirit, and this is naught but flesh
It was my abode and my garment for a time.
I am a treasure, by a talisman kept hid,
Fashioned of dust, which served me as a shrine,
I am a pearl, which has left it's shell deserted,
I am a bird, and this body was my cage
Whence I have now floron forth and it is left as a token
Praise to God, who hath now set me free
And prepared for me my place in the highest of the heaven,
Until today I was dead, though alive in your midst.
Now I live in truth, with the grave - clothes discarded.
Today I hold converse with the saints above,
With no veil between, I see God face to face.
I look upon "Loh-i-Mahfuz" and there in I read
Whatever was and is and all that is to be.
Let my house fall in ruins, lay my cage in the ground,
Cast away the talisman, it is a token, no more
Lay aside my cloak, it was but my outer garment.
Place them all in the grave, let them be forgotten,
I have passed on my way and you are left behind
Your place of abode was no deweling place for me.
Think not that death is death, nay, it is life,
A life that surpasses all we could dream of here,
While in this world, here we are granted sleep,
Death is but sleep, sleep that shall be prolonged
Be not frightened when death draweth night,
It is but the departure for this blessed home
Think of the mercy and love of your Lord,
Give thanks for His Grace and come without fear.
What I am now, even so shall you be
For I know that you are even as I am
The souls of all men come forth from God
The bodies of all are compounded alike
Good and evil, alike it was ours
I give you now a message of good cheer
May God's peace and joy for evermore be yours."

Hazrat Rabi'a al-Adawiyya al-Qaysiyya (ra) - Quotations

2013-01-20T19:46:00.001-08:00

Hazrat Rabi'a al-Adawiyya al-Qaysiyya (ra) -Quotes

Indeed your days are numbered, for when one day passes, a significant portion of your life has passed away. And when that portion has fled, soon it will come to pass that your whole life has disappeared. As you know this, strive always towards the performance of good deeds.

Repentance is attained by the saints with the Divine grace and it comes from the side of God who enlightens the hearts of those whom He loves. Seeking a formal forgiveness is the sin for lying. If I seek repentance of myself, I shall have need of repentance again.

Seclusion is the soul's ideal preparation for reaching God. It is in the state of solitude that the soul contemplates on the attributes of God.

The best thing for a servant who desires to be near his Lord, is to possess nothing in this world or the next save Him.

I have not served God for fear of Hell, for I should be like a wretched hireling, if I did it for fear; nor for love of Paradise, for I should be a bad servant if I served for the sake of what was given, but I have served Him only for the love of Him and out of desire for Him.

'O God, You are aware that the sole longing of my heart is to be totally surrendered to your command. The very light of my eyes is service to Your court. If it were up to me, I would never cease serving you, even for an hour. Yet you have caused me to be subject to a creature. For this, I come late to your service.'

Hazrat Malik bin Dinar (ra) has described Hazrat Rabia (ra)'s life-style as follows:

I visited the saint. She possessed a pitcher with a crack in it which she employed both for ablutions and drinking; instead of a pillow, she used a brick. There was also an old straw mat. My heart was anguished at the sight, and I pleaded with her, 'I have wealthy friends; only indicate it and I’ll see that they regard you favourably.' 'You are wrong Malik,' she replied, 'my Provider is their Provider too, isn't He?' 'Of course,' I replied. 'Do you imagine,' she rejoined, that He has forgotten the poor because of their poverty, while assisting the rich because they are wealthy?' 'No,' I answered. 'Since He is aware of my state then,' she went on, 'what need is there to remind Him? If this is how He likes it, my, wish is one with His.'

Hazrat Rabi'a al-Adawiyya al-Qaysiyya (ra) was a Mystic Sufi saint from Iraq. She lived during the 8th Century and was born in Basra, a seaport in southern Iraq where she spent the vast majority of her life. Much of her early life is narrated by Hazrat Fariduddin Attar (ra), a later Sufi saint and poet, who used earlier sources. She did not leave any written works herself.

My Lord

2012-11-25T17:36:00.001-08:00

Eyes are at rest, the stars are setting.

Hushed are the stirrings of birds in their nests,

Of monsters in the ocean.

You are the Just who knows no change,

The Balance that can never swerve,

The Eternal which never passes away.

The doors of Kings are bolted now and guarded by soldiers.

Your Door is open to all who call upon You.

My Lord,

Each love is now alone with his beloved.

And I am alone with You.

Rabia al Basri

Hazrat Rabbia Basri Rahmatullahe alayha is one of the earliest mystic saints of Islam. She left her worldly life and devoted herself for Allah (swt) in Islam. She was a Muslim Saint and a Sufi Mystic (717–801 C.E.)

Sheikh Abdul Qadir Jilani -Quotations from Jala'al khawatir

2012-10-21T10:21:00.002-07:00

Jala' al-Khawatir (The Removal of Cares)

The Fourty-Fourth Discourse

A certain righteous man is reported as having said: "The hypocrite [munafiq] remains in one and the same spiritual condition for forty years at a stretch, while the champion of truth [siddiq] experiences transformation forty times every single day."

The hypocrite is totally involved with his lower self [nafs], his passions [hawa], his natural inclinations [tab'], his devil [shaitan] and his interest in the things of this world [dunya]. He is committed to their service, from which he never takes a break. He is never known to disagree with their point of view, and he will never say a word to contradict them. His only interests are food and drink, clothes, sexual intercourse and the accumulation of wordly goods, and he does not care how he comes by them. He cultivates his physical body and his worldly affairs, but he lets his heart and his religion [din] go to waste. He tries to please his fellow creatures [khalq], but he gives offense to the Creator [Khaliq]. The longer his hypocrisy [nifaq] continues, the harder and darker his heart becomes, so he is quite unmoved and unaffected by any spiritual counsel [maw'iza], takes no notice of any admonition ['iza], and pays no attention to any reminder. Thus it is undoubtedly a fact that he remains in one and the same spiritual condition for forty years at a stretch.

The champion of truth [siddiq] cannot possibly remain in such a static condition, because he is entirely at the disposal of the Transformer of hearts [Muqallib al-qulub], immersed in the ocean of His power, so that one wave raises him up and another sends him down. He is moved this way and that by the operations [tasarif] and transformations [taqalib] of the Lord of Truth (Almighty and Glorious is He), like a feather in a windswept desert, like a fresh stalk [khama] in the farmer's field, like the corpse in the hands of the ritual washer of the dead [ghasil], like the baby in the hands of the wet nurse [zi'r] or the midwife, like the ball on the receiving end of the polo player's mallet. He has surrendered both his outer [zahir] and his inner being [batin] to Him, and he is completely satisfied with His management. Far from taking any interest in his eating, his sleeping and his carnal appetites, he is interested only in the service of his Lord (Almighty and Glorious is He) and in earning His good pleasure. This is why a certain righteous man once said: "As for the people [of the Lord], their approach to eating is that of the sick, their form of sleep is the sleep of the drowned, and if they speak it is only out of sheer necessity." How could they not be like this? In their hearts there is something that is quite invisible to others. They have ceased to be aware of anything apart from their Lord. They have absented themselves from this world, the hereafter, and everything else apart from Him. They have settled humbly at His door. They have rested their heads on the threshold of His doorway, in readiness to comply with His orders. They have become accustomed to being contented, to needing nothing. Fate and destiny [al-qada' wa 'l-qadar] are now their servants, and these two approach them in visible form and then carry them on their heads.

If you are not one of the people [of the Lord], they are the people you must serve. You must befriend them, sit in their company and draw close to them. Put your material goods at their disposal. Follow them by emulating their actions, not by repeating their words and saying how excellent and wonderful they are. Carry your righteousness [salah] in your heart; do not wear it as part of your outer clothing. Dress as ordinary people dress, but do not behave as they behave.

For more information on this article please clink on the link below:

http://www.al-baz.com/shaikhabdalqadir/Books_and_Text_of_Wisdom/books_and_text_of_wisdom.html

Hafiz-Some Fill With Each Good Rain

2012-09-14T13:16:00.003-07:00

There are different wells within your heart.

Some fill with each good rain,

Others are far too deep for that.

In one well

You have just a few precious cups of water,

That “love” is literally something of yourself,

It can grow as slow as a diamond

If it is lost.

Your love

Should never be offered to the mouth of a

Stranger,

Only to someone

Who has the valor and daring

To cut pieces of their soul off with a knife

Then weave them into a blanket

To protect you.

There are different wells within us.

Some fill with each good rain,

Others are far, far too deep

For that.

Sufi heart with wings

2012-08-20T20:36:00.001-07:00

The Symbol of the Sufi Message

by Pir-o-Murshid Hazrat Inayat Khan

The symbol of the Sufi Message, which is a heart with wings, denotes its ideal. The heart is both earthly and heavenly. The heart is a receptacle on earth of the divine Spirit, and when it holds the divine Spirit, it soars heavenward; the wings picture its rising. The crescent in the heart symbolizes responsiveness. It is the heart that responds to the spirit of God, which rises. The crescent is a symbol of responsiveness because it grows fuller as the moon grows fuller by responding more and more to the sun as it progresses. The light one sees in the crescent is the light of the sun. As it gets more light with its increasing response, so it becomes fuller of the light of the sun. The star in the heart of the crescent represents the divine spark which is reflected in the human heart as love, and which helps the crescent towards its fullness.

http://hazratinayatkhan.org/symbol.php

http://wahiduddin.net/mv2/index.htm

Did I Not Say To You

2012-08-01T13:36:00.000-07:00

Did I not say to you,

“Go not there, for I am your friend; in this

mirage of annihilation I am the fountain of life?”

Even though in anger you depart a hundred thousand years

from me, in the end you will come to me, for I am your goal.

Did I not say to you,

“Be not content with worldly forms, for I

am the fashioner of the tabernacle of your contentment?”

Did I not say to you,

“I am the sea and you are a single fish;

go not to dry land, for I am your crystal sea?”

Did I not say to you,

“ Go not like birds to the snare; come, for

I am the power of flight and your wings and feet?”

Did I not say to you,

“ They will waylay you and make you

cold, for I am the fire and warmth and heat of your desire?”

Did I not say to you,

“ They will implant in you ugly qualities

so that you will forget that I am the source of purity to you?”

Did I not say to you,

“Do not say from what direction the servant’s affairs come into order?”

I am the Creator without

directions.

If you are the lamp of the heart, know where the road is to the

house; and if you are godlike of attribute,

know that I am your

Maser.

Mewlana Jalaluddin Rumi

You are one tricky business

2012-06-24T09:15:00.000-07:00

Tum Ek Gorakh Dhanda Ho Beautiful Sufi Poetry By Naz Khialvi

kabhi yahan tumhein dhuundha kabhi wahan pahuncha
tumhari deed ki khaatir kahan kahan pahuncha
gareeb mit gaye paamaal ho gaye lekin
kisi talak na tera aaj tak nishan pahuncha

Sometime i looked for you here, sometimes i went there
To have your sight I’ve been everywhere
The dear ones vanished and ruined
but still no one’s get lead to you

ho bhi nahin aur har jaa ho

you are not, yet you are every where

tum ek gorakh-dhandha ho

you are one tricky business

har zarre mein kis shaan se too jalwa numaa hai
hairaan hai magar ye aql kaisa hai too kya hai

With what splendour you can be seen in every speck
But the mind is puzzled what you look like and what you are

tum ek gorakh-dhandha ho

you are one tricky business

tujhe dair-o-haram mein maine dhuundha too nahin milta
magar tashreef farma tujhko apne dil mein dekha hai

I looked for you in the houses of worship, but couldn’t find you
Yet I found you residing in my heart,

tum ek gorakh-dhandha ho

you are one tricky business

dhuudhe nahin mile ho na dhuundhe se kahin tum
aur phir ye tamasha hai ke jahan ham hain wahin tum

I couldn’t find you anywhere
But the spectacle is that You are there, where we are

tum ek gorakh-dhandha ho

you are one tricky business

jab bajuz tere koi nahin hai maujood
phir samajh mein nahin aata hai tera pardaa karna

If there is none but you
Then I cannot understand why veil Yourself

tum ek gorakh-dhandha ho

you are one tricky business

haram-o-dair mein hai jalwa-e-purfan tera
do gharon ka hai charagh ik rukh-e-raushan tera

You manifest-in the houses of worship
Your light is resplendent in these places

tum ek gorakh-dhandha ho

you are one tricky business

jo ulfat mein tumhari kho gaya hai
usi khoye hue ko kuch mila hai
na butkhane mein na Kaabe mein mila hai
magar tuute hue dil mein mila hai
qadam ban kar kahin too chhup gaya hai
kahin too hast ban kar aa gaya hai

who is lost in your love,
Only that lost is rewarded
You could not be found either in a temple or Ka’bah
But you could be found in a broken heart
Sometimes you are hidden as non-existence
and somewhere you appear as existence

nahin hai tu to phir inkaar kaisa
nafi bhi tere hone ka pata hai
main jisko keh raha hun apni hasti
agar wo too nahiin to aur kya hai
nahin aaya khyaaloN mein agar too
to phir main kaise samjha too Khuda hai

If you are not then why deny?
Even the negation confirms your existence
The one I call my Existence ,
who is that if not you?
If you didn’t come in my thoughts,
Then how did I learn you are you?

tum ek gorakh-dhandha ho

you are one tricky business

hairaan hun is baat pe tum kaun ho kya ho
hath aao to butt,haath na aao to Khuda ho

What amazes me is who and what are You
You’re an idol when You come by and if not then You are you

tum ek gorakh-dhandha ho

you are one tricky business

aql mein jo ghhir gaya laa-intehaa kyun kar hua
jo samajh mein aa gaya phir wo Khuda kyun kar hua

How did the one who entered wisdom could become Everlasting?
How did one who comes into consciousness grasp become you

tum ek gorakh-dhandha ho

you are one tricky business

falsafi ko bahas ke andar Khuda milta nahin
dore ko suljha raha hai aur siraa milta nahin

The philosopher doesn’t find You in an argument
they are trying to untangle the chord but cannot find the top

tum ek gorakh-dhandha ho

you are one tricky business

pataa yun to bata dete ho sabko laa-makaaN apna
tajjub hai magar rehte ho tum tuute hue dil mein

You tell all You are homeless
But surprisingly You dwell in a broken heart

tum ek gorakh-dhandha ho

you are one tricky business

jab ke tujhe bin nahin koi maujood
phir ye hangama ai Khuda kya hai ??

There is none without you,
Then what is all this commotion about?

tum ek gorakh-dhandha ho

you are one tricky business

chhupte nahin ho saamne aate nahin ho tum
jalwa dikha ke jalwa dikhaate nahin ho tum
dair-o-haram ke jhagde mitaate nahin ho tum
jo asl baat hai wo bataate nahin ho tum
hairaan hun mere dil mein samaye ho kis tarah
haalanki ke do jahan mein samaate nahin ho tum
ye maabad-o-haram ye kalisa-o-dair kyun
harjai ho tab hi to bataate nahin ho tum

You don’t hide, You don’t show Yourself
You show the manifestation but don’t show Yourself
You don’t remove the conflicts of the manner of worship
You don’t reveal the exact things
I’m surprised how You accommodated in my heart?
When the two worlds are not enough for You
You are in the houses of worship
You are faithless for not showing Your countenance

tum ek gorakh-dhandha ho

you are one tricky business

dil pe hairat ne ajab rang jama rakha hai
ek uljhi hui tasveer bana rakha hai
kuch samajh mein nahin aata ke ye chakkar kya hai
khel kya tumne azal se ye racha rakha hai
rooh ko jism ke pinjade ka bana kar qaidi
us pe phir maut ka pehraa bhi bitha rakha hai
de ke tadbeer ke panchhi ko udaanein tumne
taam-e-takdeer mein har simt bana rakha hai
kar ke aaraaish-e-koanain ki barsoN tumne
khatm karne ka bhi mansooba bana rakha hai
laa-makaani ka baharhaal hai daawa bhi tumhein
nahn-o-akrab ka bhi paighaam suna rakha hai
ye bhalaai wo buraai ye jahannum wo bahisht
is ulat pher mein farmaao to kya rakha hai
jurm Aadam ne kia aur saza betoN ko
adl-o-insaaf ka maiyyar bhi kya rakha hai
de ke insaan ko duniya mein khilafat apni
ek tamasha sa zamaane mein bana rakha hai
apni pehchaan ki khatir banaya sabko
sabki nazron se lekin khud ko chhupa rakha hai

amazement had taken strange possession of my heart
A confused picture it’s drawn within it
I do not understand what all this is
What is this game You’ve been playing since the beginning of time
You made the soul the prisoner of the body’s cage and then put the guard of death on it
You make the bird of contrivance fly ‘ yet you’ve spread the net of fate everywhere
For years you adorned the world and hereafter yet you have also made the plan of destruction
Though you claim to be homeless
Yet you preached about home, kith and kin
This is bad, this good, this is hell, this is heaven
Please tell me what is in this perplexity?
For Adam’s crime you punish his children
Is that the standard of your justice?
By giving the earthly vicegerency to the man,
You have made it into a spectacle
For Your own recognition you created all
But you hide yourself from all

tum ek gorakh-dhandha ho

you are one tricky business

nit naye naqsh banaate ho mitaa dete ho
jaane kis jurm-e-tamanna ki sazaa dete ho
kabhi kankad ko bana dete ho heere ki kani
kabhi heeroN ko bhi mitti mein milaa dete ho
zindagi kitne hi murdoN ko ataa kee jisnein
us maseeha ko bhi sooli pe sajaa dete ho
khwaish-e-deed jo kar baithe sar-e-Toor koi
Toor hi barq-e-tajalli se jalaa dete ho
naar-e-Namrood mein dalwaate ho khud apna Khaleel
khud hi phir naar ko gulzaar bana dete ho
chahe kin aan mein phekhon kabhi maah-e-kin’aaN
noor Yaqoob ki aankhoN ka bujha dete ho
becho Yusuf ko kabhi Misr ke baazaaron mein
aakhir-e-kaar shah-e-Misr bana dete ho
jazbo-masti ki manzil pe jo pahuncta hai koi
baith kar dil mein ‘anal-haq’ ki sadaa dete ho
khud hi lagwaate ho phir kufr ke fatwe us per
khud hi Mansoor ko sooli pe chadhaa dete ho
apni hastii bhi phir wo ek roz ganwaa baith-ta hai
apne darshan ki lagan jisko lagaa dete ho
koi raanjha jo kabhi khoj mein nikle tun kar
tum use Jhang ke vele mein ulaa dete ho
justujoo leke tumhari chale jo Qais koi
usko MajnuuN kisi Laila ka bana dete ho
jyot Satsi ki agar mann mein tumhari jaage
tum use tapte hue thal mein jala dete ho
Sohni gar tumko Mahiwaal tasavvur kar le
usko bhipri hui lehroN mein baha dete ho
khud jo chaaho to bula kar sar-e-arsh mehboob
ek hi raat mein meraj kara dete ho

Every moment you are different
I don’t know which crime of desire you punish us
Sometimes you’ll turn a pebble into a diamond
Other times you’ll turn a diamond into dust
The one who revived many dead
You made him to adorn the crucifix
The one that longed to have your sight on the Mount Sinai
You reduced the Mount to ashes with the Lightning of your Manifestation
You wished Abraham to be thrown into Nimrud’s Fire
Then you turned that fire into flowers yourself
Sometimes you throw a Canaanite into the well of Canaanites
And then deprive Jacob of his sight
You make Joseph to be put into the slave-mart of Egypt
And then you also make him the king of Egypt
When someone reaches to the destination of higher spirituality
You make him to voice: I’m the Truth
Then allow the verdicts of infidelity against Him
You send yourself Mansoor to the crucifix
One day he too loses his life
Whom You make to see Your sight
If a Ranjha goes in Your quest
You make him in the charity of Jhang
If some Majnun goes in Your quest
You make him a beloved of some Laila
If Your love awakens in Sassi’s heart
You scorch her in a burning desert
If Sohni imagined you as her Mahinval
You drowned her into the ragging currents
You do as You wish by summoning to yourself
And in a single night You can make the Prophet’s Accession to yourself

tum ek gorakh-dhandha ho

you are one tricky business

aap hi apna parda ho

You’re Your Veil

tum ek gorakh-dhandha ho

you are one tricky business

jo kehta hun maana tumhein lagta hai buraa sa
phir bhi mujhe tumse hai bahar-haal gilaa sa
chup chaap rahe dekhte tum arsh-e-bariin per
tapte hue Karbal mein Muhammad ka nawaasa
kis tarah pilaata tha lahuu apna wafa ko
khud teen dinons se wo agarche tha pyaasa
dushman to bahar-kaul the dushman magar afsos
tumne bhi na faraham kia paani zara sa
har zulm ki taufiq hai zaalim ki virasat
mazloom ke hisse mein tasalli na dilaasa
kal taaj saja dekha tha jis shaks ke sar per
hai aaj usee shaks ke haathoN mein hi kaasa
ye kya hai agar poochuN to kehte ho jawaban
is raaz se ho sakta nahin koi shanaasa

I accept what I say You mind it a little
But still I’ve a little complaint to make
You sat quiet on your Throne and watched Muhammad’s grandson the scorching desert of Karbala
How he was giving his blood for Your Love though
he was thirsty for three days
His enemies were after all enemies
but it’s sad even you didn’t provide him with a little Water
Every favour of oppression is the inheritance of the oppressor
But the oppressed is neither consoled nor comforted
Yesterday he who had a crown on his head
Today I see him with a begging bowl
What is this? If I ask, your answer is
That no one can get acquainted with this secret

tum ek gorakh-dhandha ho

you are one tricky business

hairat ki ik duniya ho

You are a world of astonishment

tum ek gorakh-dhandha ho

you are one tricky business

har ek jaan pe ho lekin pata nahin maaloom
tumhara naam suna hai lekin nishaan maaloom

You are Omnipresent but I do not know where
I have heard your name but I do not know your location

tum ek gorakh-dhandha ho

you are one tricky business

Dil Say Armaan Jo Nikal Ja’ay To Jugnu Ho Ja’ay,
Aur Aankhon Mein Simat Aa’ay To Aanso Ho Ja’ay
Ja Pe Ya Huu Ka Jo Be Hu Karay Hu Mein Kho Ker,
Us Ko Sultaniyaan Mil Jaein Woh Baahu Ho Ja’ay
Baalgi Ka Na Kisi Ka Ho Churi Ke Neechay,
Halk-E-Asghar Mein Kabhi Teer Tarazu Ho Ja’ay

Once the heart’s desire is gone it glows
And when eyes are gratified they are filled With tears
When a person is lost in spiritual love
He is elevated and becomes like Bahu the poet
No one comes to harm under a dagger
But the arrow in an infant’s throat becomes the scale of justice

Tum Ek Gorakh Dhanda Ho

you are one tricky business

Kiss Qadar Beniyaaz Ho Tum Bhi
Daastan E Niyaaz Ho Tum Bhi

How carefree you are.
A Endless story you are

Tum Ek Gorakh Dhanda Ho

you are one tricky business

Raah-E-Tehqeeq Mein Her Gaam Pay Uljhan Daikhoon,
Wohi Halaat O Khayalaat Mein Anaban Daikhoon
Bana Ke Rah Jaata Hoon Tasaveer Pareshaani Ki,
Ghaur Say Jab Bhi Kabhi Dunya Ke Darpan Daikhoon
Aik He Khaaq Pay Fitrat Ke Tajaadaat Itne,
Itne Hisson Mein Banta Aik He Angan Daikhoon

Inquiring about you cause confusion at Every step
I see discord between the circumstances and Ideas
I become a picture of distress
Whenever I see in the mirror of the world
I see so many contradictions in a single eye
I see one place divided into so many parts

Kahin Zahmat Ki Sulagti Howi Patjhar Ka Sama,
Kahin Rahmat Ke Barastay Hoay Sawan Daikhon
Kahin Punkartay Darya, Kabhin Khamosh Pahar,
Kabhi Jungle, Kahin Sahra, Kahin Gulshan Daikhoon
Khoon Rulata Hai Yeh Taqseem Ka Andaaz Mujhay,
Koi Dhanwaan Yahaan Per Koi Nirdhan Daikhoon

Somewhere I see the autumnal smoke of hardship
and somewhere I see the monsoon showers of blessing
Here I see hissing rivers and there silent Mountains
Here I see a forest, there I see a desert and somewhere else I see a garden
This style of division writhes me
I see some rich and some poor here

Din Ke Haathon Mein Faqat Ek Sulagta Suraj,
Raat Ki Maang Sitaroon Say Muzayyan Daikhon
Kahin Murjha’ay Howe Phool Hein Sach’chaii Ke,
Aur Kahin Jhoot Ke Kaanton Pay Bhi Joban Daikhon
Shams Ki Khaal Kaheen Khinchti Nazar Aati Hai,
Kaheen Sarmad Ki Utarti Howi Gardan Daikhoon Raat Kia Shay Hai Sawayra Kia Hai,
Yeah Ujala Yeah Andhera Kia Hai
Mein Bhi Naayib Hoon Tumhara Aakhir,
Kiyoon Yeh Kehtay Ho K Tera Kya Hai

In Day’s share, I see only one sun shinning
While the night is bedecked with millions of stars
Here I see the withered flowers of truth
There I see the thorns of lies abloom
Somewhere I see Shamas skinned alive
Somewhere I see Sarmad’s head severed
What is night? What is morning?
What is light? What is darkness?
After all I’m also your deputy, why You say “what is yours?”

Tum Ek Gorakh Dhanda Ho

you are one tricky business

Daikhnay Wala Tujhay Kia Dekhta
Tu Nai Her Rung Say Pardah Kia

What would a person see of you?
You are veiled in every way

Tum Ek Gorakh Dhanda Ho

you are one tricky business

Masjid Mandir Yeh Mekhanay,
Koi Yeh Manay Koi Woh Manay
Sub Tere Hein Jaana Kasahanay,
Koi Yeh Manay Koi Woh Manay
Ik Honay Ka Tere Qaail Hai,
Inkaar Pay Koi Maail Hai
Ik Khalq Mein Shaamil Karta Hai,
Ik Sub Say Akela Rehta Hai
Hein Dono Tere Mastanay,
Koi Yeh Manay Koi Woh Manay
Sub Hein Jab Aashiq Tumhare Naam Ke,
Kiyoon Yeh Jhagray Hein Rahim-O-Raam Ke

These mosques, temples and taverns
Some believe in this and some believe in that
All are your abodes dear,
Some believe in this and some believe in that
We are witness of your Oneness
Someone leans towards negation
But You know the truth
Someone believes in this and someone believes in that
One includes him with the creation
The other stays aloof from all
Both are Your devotees
Some believe in this and some believe in that
If all are the devotees of your name
Then why the conflict of your names?

Tum Ek Gorakh Dhanda Ho

you are one tricky business

Dair Mein Tu Haram Mein Tu,
Arsh Pe Tu Zameen Pe Tu
Jiss Ki Pohonch Jahan Talak Us K Liyeah Waheen Pe Tu

You are in every thing
You are in earth, you are in sky
wherever one is You are there for him

Tum Ek Gorakh Dhanda Ho

you are one tricky business

Her Ik Rung Mein Yakta Ho
Her Ik Rung Mein Yakta Ho
Tum Ek Gorakh Dhanda Ho

you are in every color
you are in every color
you are one tricky business

Markaz E Justuju, Aalam E Rung O Boo,
Dum Ba Dum Jalwagar Tu He Tu Chaar Su
Hu K Mahool Mein Kuch Nahi Illah Hu,
Tum Bohot Dilruba Tum Bohot Khoobaru
Arsh Ki Azmatein Farsh Ki Aabro,
Tum Ho Qonein Ka Haasil-E-Aarzo
Aankh Nay Ker Lia Aanso’on Say Wazu,
Ub To Ker Do Ata Deed Ka Ik Sabu
Aao Parday Say Tum Aankh K Ru Baru,
Chund Lamhay Milan Do Ghari Guftagu
Naaz Jabta Phiray Ja Baja Qo Ba Qu,
Wahdahu Wahdahu La Shareeka Laho

You are the centre of our quest, the world of colour and scent
You manifest all the time, You are Omnipresent
In Bahu’s surrounds there is only You
You are the beloved, very beautiful
You are the Glory and Honour of the existence
You are the gain of longings of the two worlds
You gave eyes and makes us perform ablution with the tears
Now give us a flask of your manifestation
Come out of the veil before me
For a short meeting and a conversation
Naaz will tell his beads place to place, street to street

Allah Hu Allah Hu Allah Hu Allah Hu
Allah Hu Allah Hu Allah Hu Allah Hu

Thy Is Thy Is Thy Is Thy Is
Thy Is Thy Is Thy Is Thy Is

Rabi'a al-'Adawiyya

2012-06-16T18:15:00.000-07:00

One of the most famous Islamic mystics was a woman: Rabi'a al-'Adawiyya (c.717-801). This 8th century saint was an early Sufi who had a profound influence on later Sufis, who in turn deeply influenced the European mystical love and troubadour traditions. Rabi'a was a woman of Basra, a seaport in southern Iraq. She was born around 717 and died in 801 (185-186).

by Rabia al Basri

I have loved Thee with two loves -

a selfish love and a love that is worthy of Thee.

As for the love which is selfish,

Therein I occupy myself with Thee,

to the exclusion of all others.

But in the love which is worthy of Thee,

Thou dost raise the veil that I may see Thee.

Yet is the praise not mine in this or that,

But the praise is to Thee in both that and this.

another translation:

I have two ways of loving You:

A selfish one

And another way that is worthy of You.

In my selfish love, I remember You and You alone.

In that other love, You lift the veil

And let me feast my eyes on Your Living Face.

My Beloved

My peace, O my brothers and sisters, is my solitude,

And my Beloved is with me always,

For His love I can find no substitute,

And His love is the test for me among mortal beings,

Whenever His Beauty I may contemplate,

He is my "mihrab", towards Him is my "qiblah"

If I die of love, before completing satisfaction,

Alas, for my anxiety in the world, alas for my distress,

O Healer (of souls) the heart feeds upon its desire,

The striving after union with Thee has healed my soul,

O my Joy and my Life abidingly,

You were the source of my life and from Thee also came my ecstasy.

I have separated myself from all created beings,

My hope is for union with Thee, for that is the goal of my desire.

Maulana Jalaluddin Rumi

2012-03-02T11:40:00.003-08:00

The Prophet said that God has declared,

" I am not contained in aught above or below,

I am not contained in earth or sky, or even

In highest heaven. Know this for a surety, O beloved!

Yet am I contained in the believer's heart!

If ye seek Me, search in such hearts!"

-Hazrat Maulana Jalaluddin Rumi (r.a) (1207-1273 AD)

http://farahmahbub.com

Nafs

2012-02-19T19:50:00.003-08:00

Nafs(ego) is the lowest dimension of man's inward existence, his animal and satanic nature. There are people that give in to the demand of their Nafs(ego), and others who control their Nafs(ego). to read more on Nafs (ego) go to: Fighting your Nafs-noormedini.com

The Four Wives

2012-01-25T11:26:00.000-08:00

Once upon a time, there was a rich merchant who had 4 wives. He loved the 4th wife the most and adorned her with rich robes and treated her to delicacies. He took great care of her and gave her nothing but the best.

He also loved the 3rd wife very much. He's very proud of her and always wanted to show off her to his friends. However, the merchant is always in great fear that she might run away with some other men.

He loved his 2nd wife, too. She is a very considerate person, always patient and in fact is the merchant's confidante. Whenever the merchant faced some problems, he always turned to his 2nd wife and she would always help him out and tide him through difficult times.

Now, the merchant's 1st wife is a very loyal partner and has made great contributions in maintaining his wealth and business as well as taking care of the household. However, the merchant did not love the first wife and although she loved him deeply, he hardly took notice of her.

One day, the merchant fell ill. Before long, he knew that he was going to die soon. He thought of his luxurious life and told himself, "Now I have 4 wives with me. But when I die, I'll be alone. How lonely I'll be!" Thus, he asked the 4th wife, "I loved you most, endowed you with the finest clothing and showered great care over you. Now that I'm dying, will you follow me and keep me company?"

"No way!" replied the 4th wife and she walked away without another word. The answer cut like a sharp knife right into the merchant's heart.

The sad merchant then asked the 3rd wife, "I have loved you so much for all my life. Now that I'm dying, will you follow me and keep me company?"

"No!" replied the 3rd wife. "Life is so good over here! I'm going to remarry when you die!"

The merchant's heart sank and turned cold.

He then asked the 2nd wife, "I always turned to you for help and you've always helped me out. Now I need your help again. When I die, will you follow me and keep me company?"

"I'm sorry, I can't help you out this time!" replied the 2nd wife. "At the very most, I can only send you to your grave."

The answer came like a bolt of thunder and the merchant was devastated.

Then a voice called out : "I'll leave with you. I'll follow you no matter where you go.

"The merchant looked up and there was his first wife. She was so skinny, almost like she suffered from malnutrition. Greatly grieved, the merchant said, "I should have taken much better care of you while I could have!"

We all have 4 wives in our lives. The 4th wife is our body. No matter how much time and effort we lavish in making it look good, it'll leave us when we die.

Our 3rd wife is our possessions, status and wealth. When we die, they all go to others.

The 2nd wife is our family and friends. No matter how close they had been there for us when we're alive, the furthest they can stay by us is up to the grave.

The 1st wife is in fact our soul, often neglected in our pursuit of material wealth and sensual pleasure. It is actually the only thing that follows us wherever we go. Perhaps it's a good idea to cultivate and strengthen it now rather than wait until we're on our death bed to lament.

" Indeed, Allah [alone] has knowledge of the Hour and sends down the rain and knows what is in the wombs. And no soul perceives what it will earn tomorrow, and no soul perceives in what land it will die. Indeed, Allah is Knowing and Acquainted." (Quran 31: 34).

2011-09-18T12:26:00.000-07:00

Hafiz Poem ( Sufi Mystic)
A Tethered Falcon

My heart sits on the Arm of God

Like a tethered falcon Suddenly unhooded.

I am now blessedly crazed

Because my Master’s Astounding Effulgence is in constant view.

My piercing eyes, which have searched every world

For Tenderness and Love,

Now lock on the Royal Target

The Wild Holy One

Whose Beauty Illuminates Existence.

My soul endures a magnificent longing.

I am a tethered falcon

With great wings and sharp talons poised,

Every sinew taut, like a Sacred Bow,

Quivering at the edge of my Self

And Eternal Freedom,

Though still held in check By a miraculous

Divine Golden Cord.

Beloved, I am waiting for You to free me

Into Your Mind and Infinite Being.

I am pleading in an absolute helplessness

To hear, finally, your Words of Grace:

Fly! Fly into Me!

Poetry by Hafiz

http://yaallahoo.wordpress.com/2007/10/31/hafiz-a-tethered-falcon/

Bulleh shah

2011-08-05T19:05:00.000-07:00

Bulleh Shah Kafi

Baba Bulleh Shah di Kafi

Parrh Parrh Aalim Faazil Hoya

Kaddi Apney Aap noo Parrheya hi nahin

Jaa Jaa Warda Mandir Maseetaan

Kaddi Mun Apney Vich tun Wardeya ee Nahin

Ainwayn Roz Shaitaan dey naal Larda

Kaddi Nafs Apney Naal Lardeya ee nahin

Bulleh Shah Aasmaanin Uddiyaan Phardaa

Jaidha Ghar Baitha Ohnun Phardeya ee Nahin

Baba Bulleh Shah Kafi in English Translation

Studying Baba Bulleh Shah’s books over

and over you want to be a learned man

but you never study your innerself

you run to enter mosques and temples

but you never enter into your innerself

you fight Satan in vain daily

but fighting your ego you care not

Baba Bulleh Shah says this -

you run after what you’ve lost

but push aside what you’ve got

Neither Hindu nor Muslim,
Sacrificing pride, let us sit together.
Neither Sunni nor Shia,
Let us walk the road of peace.
We are neither hungry nor replete,
Neither naked nor covered up.
Neither weeping nor laughing,
Neither ruined nor settled,
We are not sinners or pure and virtuous,
What is sin and what is virtue, this I do not know.
Says Bulhe Shah, one who attaches his self with the lord.
Gives up both hindu and muslim.

Mir Bulleh Shah Qadiri Shatari, often referred to simply as Bulleh Shah (a shortened form of Abdullah Shah) lived in what is today Pakistan. His family was very religious and had a long tradition of association with Sufis. Bulleh Shah's father was especially known for his learning and devotion to God, raising both Bulleh Shah and his sister in a life of prayer and meditation.

Bulleh Shah himself became a respected scholar, but he longed for true inner realization. Against the objections of his peers, he became a disciple of Inayat Shah, a famous master of the Qadiri Sufi lineage, who ultimately guided his student to deep mystical awakening.

Mawlana Muhammad Jalal ud-Deen Bulkhi "Rumi"-Quotes

2011-07-09T20:40:00.000-07:00

"Where there is ruin, there is hope for a treasure."

"The wound is the place where the Light enters you."

"My soul is from elsewhere, I'm sure of that, and I intend to end up there."

"That which God said to the rose, and caused it to laugh in full-blown beauty,
He said to my heart, and made it a hundred times more beautiful."

"Do not be satisfied with the stories that come before you. Unfold your own myth."

"We come spinning out of nothingness, scattering stars like dust."

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

"Everything in the universe is within you. Ask all from yourself."

"If the foot of the trees were not tied to earth, they would be pursuing me..
For I have blossomed so much, I am the envy of the gardens."

"The Prophets accept all agony and trust it
For the water has never feared the fire."

"Put your thoughts to sleep,do not let them cast a shadow
over the moon of your heart.Let go of thinking."

"The truth was a mirror in the hands of God. It fell, and broke into pieces. Everybody took a piece of it, and they looked at it and thought they had the truth."

-Rumi

Haroon Rashid and his Pious Son

2011-05-19T10:11:00.000-07:00

Haroon Rashid and his Pious Son

Khalifah Haroon Rashid Rahmatullah alaihe had a son, about sixteen years of age, who used to associate frequently with the ascetics and spiritual leaders of those times. He would often go to the graveyard, sit by the graves and say, “There was a time when you inhabited this world and you were its masters. But the world did not protect you and you ended up in graves. Would that I knew what you are experiencing now! I wish I knew what you said in reply to the questions that were asked of you!” He used to recite this couplet very often:

“The funerals frighten me everyday, and wailings of the female mourners make me sad.”

One day, the young boy came to the court of his father, Haroon Rasheed, while he was sitting in company with viziers, lords and noblemen. The boy was dressed in simple clothes; with a turban on his head; when the courtiers saw him in this condition, they said, “The ways of this mad boy are a disgrace to the Amir-ul-Mo’mineen, in the sight of the kings; if he could admonish him, the boy might give up his foolish habits”. The Khalifah heard this and said to his son, “My dear son, you have disgraced me in the sight of the kings”. At this, the boy did not say a word (to his father), but called out to a bird sitting nearby, “O bird, I ask you, in the name of Him Who created you, to come and sit on my hand,” whereupon the bird flew across to him and perched on his hand. The boy then told it to fly away and it flew back to perch as before. After this, he said to his father, “My dear father, as a matter of fact, it is your attachment of the world that is a disgrace to me. I have made up my mind to part from you”. And, saying this, the boy went away, taking only the Qur’an with him. When he went to take leave from his mother, she gave him a precious ring (so that he might sell it and use the money in case of need). The boy then went to Basrah, to work among the labourers. He accepted employment only on Saturdays, using his day’s wages for seven days, spending a Danaq (One sixth Dirham) each day.

The remaining story has been related by Abu Aamir Basri Rahmatullah alaihe, who says. “Once a wall of my house collapsed and I needed a mason to rebuild it. Somebody told me that there was a young boy who did the work of a mason and I went looking for him. Outside the city, I saw a handsome young boy sitting on the ground and reciting the Holy Qur’an with a bag lying beside him. I asked him if he would like to work as a labourer and he said, ‘Certainly, we have been created to toil and labour. What work would you want me to do?’ I said that I needed a mason to do some construction. He said, ‘I shall take a Dirham and a Danaq as my wages for the day, and I shall have to stop work and go to the Masjid when it is time for Salaat; I shall resume work after Salaat.’ I agreed; he came with me and began to work on the wall. I came back in the evening and I was surprised to see that he had done as much work as ten masons. I gave him two Dirhams, but he refused to accept more than a Dirham and a ‘Danaq’ and was gone, taking just as much as had been agreed upon.

‘Next morning, I went out again, looking for him, but I was told that he worked only on Saturdays and that nobody could find him on other days of the week. As I was greatly satisfied with his work, I decided to postpone the remaining construction till Saturday. When Saturday came round, I again went looking for him and found him in the same place, reciting from the Holy Qur’an as usual. When I greeted him, saying Assalaam-o-Alaikum’, he returned my greetings, saying, ‘Wa-‘Alaikum-as-Salaam’ and agreed to work on the wall. Wondering how he had done ten days’ work last Saturday, I watched him working, without being noticed by him. I saw, to my amazement, that, when he put mortar on the wall, the stones automatically joined together. I was sure that he was one the favourites of Allah, as such people are assisted by unseen help from Allah Ta’ala. In the evening, I wanted to give him three Dirhams but he took just a Dirham and a Danaq and went away, saying, I have no use for more than this amount’. I waited for him for another week and went out looking for him again next Saturday, but could not find him anywhere. On my enquiring from people, a man told me that he had been ill for three days and was lying in a deserted place; so I engaged a guide on payment to lead me to the place. We reached there to find him lying unconscious on the ground, his head pillowed on a piece of broken brick. I greeted him, but he did not respond and I said, ‘Assalaam-o-aIaikum’ a bit louder. This time he opened his eyes and recognized me. I laid his head in my lap, but he put it back on the piece of brick and recited a few couplets, two of which I still remember:

‘O my friend, do not be beguiled by the luxuries of the world, for, your life is passing away; the luxuries are short-lived. And when you carry a bier to the grave, remember, one day you, too, will be carried to the graveyard.’

The boy then said to me, ‘Abu Amir, when my soul departs, wash me and shroud me in the clothes that I am wearing now.’ I said, “Dear me, I see no harm in buying new cloth for your shroud”. He said, ‘The living are more in want of new clothes than the dead.’ (These, exactly, were the words spoken by Abu Bakr Radhiallaho anho when he was nigh unto death and willed that he should be shrouded in his old garments, when they asked his permission to buy new cloth for his shroud).

“The boy added, ‘The shroud (old or new) will quickly decay. What remains with a man after his death are his deeds. Give this turban of mine and the jug of water to the grave-digger and, when you have buried me, convey this copy of the Holy Qur’an and this ring to Khalifah Haroon Rashid and mind you, deliver it into his own hands and say, ‘These things were entrusted to me by a stranger boy who bade me convey them to you,’ with the words: ‘O Father, take heed, lest you die in heedlessness, beguiled by the world’. With these words on his lips the young boy gave up his soul. At that moment I came to know that he was a prince.

“After his death, I washed him, shrouded him and laid him in the grave, even as he had desired and I gave his turban and the jug to the grave-digger. After this, I undertook a journey to Baghdad in order to deliver the ring and the Holy Book to the Khalifah. Luckily for me, when I reached the Khalifah’s palace, his cavalcade was just coming out of the court. I stood on a raised platform and watched the pageant. There came out from the palace a troop of a thousand horsemen, followed by ten more troops, in each a thousand horse¬men. In the last troop rode the Amir-ul-Mo’mineen, himself, on seeing whom I called in a loud voice, ‘O, Amir-ul-Mo’mineen,, I beseech you, in the name of your kinship with Rasulullah Sallallaho alaihe wasallam, to stop awhile’ The Ameer-ul-Mo’mineen stopped and looked round, I went forward at once and handed over to him the two trusts of the deceased prince, saying, ‘These things were entrusted to me by a stranger boy who passed away, leaving a will that these should be delivered into your own hands. The Khalifah looked at the ring and the Holy Qur’an and hung his head in sorrow. I saw tears dripping from his eyes. The Ameer-ul-Mo’mineen, then, told his chamberlain to escort me to his palace and to present me to him when he came back from the promenade. I stayed with the chamberlain in the palace.

“When the Khalifah came back in the evening, he ordered the curtains of his palace to be drawn down and told the chamberlain to call me into his presence, even though, he said, ‘The man will just revive my sorrow’. The chamberlain came to me and said, ‘The Ameer-ul-Mo’mineen wants you, but mind you, he is grievously shocked. If you want to say something in ten words, try to put it in five.’ He then ushered me into the private room of the Khalifah, who was sitting there all by himself. The Khalifah told me to sit closer to him and when I had taken my seat, asked me, ‘Do you know that son of mine?’ I said Yes, and he asked me, ‘What did he do for a living?’ I said that he did the work of a mason. The Ameer-ul-Mo’mineen, said, ‘Did you also engage him to do the work of a mason?’ I said that I had done so. The Ameer-ul-Mo’mineen said, ‘Did it not occur to your mind that he had a kinship with Rasulullah’ (Haroon Rasher was a descendant of Abbas Radhiallaho anho, the uncle of Rasulullah Sallallaho alaihe wasallam). I said, ‘O Ameer-uI Mo’mineen! First of all, I beg forgiveness of Allah Ta’ala and then beg your pardon, but I did not know of it at that time. I only learnt about it after he had passed away.’ The Khalifah said, ‘Did you wash your body with your own hands?’ I said, ‘Yes’ and he said, ‘Let me touch your hand’. He then held my hand to his bosom, caressing his chest with it, and recited a few verses which meant:

O thou estranged from me, my heart melts away with grief over thee; my eyes shed tears of sorrow! O thou whose burial-place is far, too far, thy grief is closer to my heart. True, death disconcerts most excellent pleasures of the world. Ah, my estranged son was like a moon hanging above a silvery bough. The moon has set in the grave, the silvery bough gone to dust.

After this, Haroon Rashid decided to go to Basrah to visit the grave of his son. I, Abu Aamir also accompanied him. Standing by his son’s grave, Haroon Rasheed recited the following verses,

‘O voyager to the Unknown, never shalt thou come back home. Death snatched you away in the first bloom of youth. O coolness of my eyes, thou wert my solace, my heart’s peace, in long lonely hours of night and in brief moments of death, which thy father shall drink in old age. Indeed, each one must taste of Death, be he nomad or a town dweller. All praise be to Allah, the One, Who has no partners; for, these are the manifestations of His Divine Decree.

The following night, when I went to bed after observing my daily devotional practices, I dreamt that I saw a domed building bathed in Noor, above which there hung a cloud of Noor. Out of this cloud of Noor came the voice of the deceased boy, talking to me, ‘Abu Aamir, May Allah grant you the best reward (for washing and shrouding me and for acting upon my will)!’ I asked him, ‘My dear friend, how are you faring in the next world?’ He said, ‘I have been admitted to the presence of my Lord, Who is the Most Bounteous One and Who is well pleased with me. He has granted me such Bounties as eyes have never seen, ears have never heard of and minds have never thought of.’ (The reference is to a Hadith Qudsi which narrates as follows: Rasulullah reports Allah Ta’ala as saying “I have prepared for my righteous servants, things that no eye has seen, nor any ear heard of; nor entered in the mind of man”.

Abdullah bin Mas’ood Radhiallaho anho narrates; ‘It occurs in the Torah that Allah Ta’ala has prepared for those who forsake their beds to cry unto their Lord (observe Tahajjud Salat) such bounties as no eye has seen, nor any ear heard, nor occurring in the mind of any man, nor does any angel (however near to Allah) know of them, nor are they known to any Nabi or Rasul. Allah Ta’ala says, in the Holy Qur’an:

No soul knoweth what is kept hidden for them of joy (mosty pleasing to their eyes). (Sajdah: 17)

The boy then said to me (in the dream), ‘Allah Ta’ala has promised me, swearing by His Glory, that He would grant such honours and bounties to all those who come out of the world like me, without being tainted by it!’

The author of ‘Raudh’ says that this story has also come down to him through another chain of narration. This version adds: Someone asked Haroon Rashid about this boy and he said, “This son was born before my ascension to the Caliphate and was brought up very well and was taught good manners. He had learnt the Holy Qur’an and other related branches of religious knowledge, but when I rose to be a Khalifah, he forsake me and went away. My worldly magnificence did not bring him any comfort in life, for he did not like to benefit from it in any way. When he was going away, I asked his mother to give him the ring, the pearl set in which was very precious, but he did not make use of it and sent it back before his death. The boy had been very obedient to his mother.” (Raudh)

Shaykh Abdul Qadir Jilani

2011-04-21T20:15:00.000-07:00

He Reached The State of Siddiqeen

The Holy Prophet MuhammadMustafaSallallahu alaihi wa Sallam is the last Prophet, there is no prophet after him. But people can still aspire to spiritual progress, acquire taqwa (piety) and saintliness and become Awliya Allah (friends of Allah). And the highest spiritual state after anbiya (prophets), belongs to the Siddiqeen (the truthful) that is why the Holy Prophet taught us to make the dua:Allahummaj 'alna min-as-Siddiqeen (O Allah make us among the truthful). Well, Shaykh Abdul Qadir Jilani Rady Allahu Anh manifested to the world that he ranked among the siddiqeen at the ripe age of 18. At that age, his thirst for knowledge and eagerness for the company of the Awliya Allah took him to the city of Baghdad.

It is related that as Shaykh Abdul Qadir Jilani was about to leave home on this momentous journey, his widowed mother sewed forty gold coins inside his coat as part of his inheritance, and as parting advice told him to be forever truthful. The caravan with which he was travelling had gone as far as Hamadan when it was attacked by a gang of robbers. In the course of their loot, one of the robbers asked him whether he had anything with him and he truthfully replied that he had forty gold coins sewn in his coat. The robber obviously thought he was joking and narrated this incident to his chief who decided to come and see this young man. When his coat was torn open, sure enough there were forty gold coins. The gang leader was astounded. He asked Shaykh Abdul Qadir Jilani as to why he revealed this when he could have very well kept it secret. Shaykh Abdul Qadir Jilani told him that his mother had advised him not to lie and he was duty bound to obey his mother, Hearing this, the gang leader was overpowered with remorse, repented, accepted Shaykh Abdul Qadir Jilani as his Shaykh and so did all his followers and they went on to acquire wilayah (sainthood) themselves. This is how Shaykh Abdul Qadir Jilani came to be ranked among the Siddiqeen. Allahummaj 'alna min-as-Siddiqeen, Aameen Yaa Rabbal 'Aalameen.

Sayyid Hajji Abdul Raheem Bin Sayyid Muhammad Ismail Shirazi has captured the essence of this incident most beautifully in the following verses of his Urdu poem on the Gauth-al-A'zam:

Choron pay tum nay kar kay tawajjoh Abdaal banaaya 'aali shaan

Yaa Gauth-al-A'zam ajab tumhaaree shaan

" Focusing your spiritual glance at the thieves You turned them into great saints O, the great helper, your stature is truly astounding "

(Gulzare Tayyiba, vol 3, p 18)

http://www.yanabi.com/forum/PrintTopic211660.aspx

No Escape from Death

2011-03-17T09:06:00.000-07:00

"Wherever you may be, death shall overtake you,
even if you were in fortified towers".

Noble Qur'an (4:78)

No Escape from Death

It is narrated that one day, a man entered the court of Prophet Solomon / Sulaiman (as) looked around at all the people and went out again. When the court adjourned, one of the people present approached Prophet Sulaiman (as) and asked him whether he knew this strange man.

"The person you saw was the angel of death (Izrael)" replied Prophet Sulaiman (as). The man was taken aback and looked worried.

"Why was he staring at me as though he wanted to take my soul?" he asked.

"What do you want me to do?" enquired Prophet Sulaiman (as).

"O Sulaiman!" exclaimed the man. "You have power over the wind. Command it to transport me to the land of Hind (India)."

As the man was a believer, Prophet Sulaiman (as) agreed and granted his wish.

A few days later, Prophet Sulaiman (as) saw the angel of death again. He asked him why he had been staring at the man so intently on that particular day.

"O Sulaiman!" replied the angel of death. "Allah (SWT) commanded me to take the soul of that man on the soil of Hind. When I saw him sitting in your court, I could not understand how I could carry out Allah's order. Nevertheless, as it was a divine command, I left for Hind and fortunately found the man there. I took his soul as Allah (SWT) had commanded."

Love for the world

2011-02-19T11:23:00.000-08:00

" What do you have ?"

" What designer clothes are you wearing ?"

" How much wealth and fame do you have? "

This is how a materialist would judge, they are the ones who are attached to this world and have love for the things of this world, they only see with one eye their external eye and base their judgment on the exterior, while their inside are blind.

"Among them there are some who listen to you. But can you make the deaf hear incapable as they are of understanding? Among them there are some who look at you. But can you guide the blind, bereft as they are of sight? Allah does not wrong people in any way; rather it is people who wrong themselves. On the day We gather them together-when it will seem as if they had tarried no more than an hour of a single day-they will recognize one another. Those who denied the meeting with Allah and did not follow the right path will be lost."(Surah Yunus: 42-45)

A world which will make the blind, the deaf and the dumb running after it, this temporarily place is not enough to satisfy one soul , heart and mind, the more we run after Dunya the more greedy one becomes, a world that keeps us asking for more and more without satisfying us. We should be seeking true wealth, true peace, true happiness, true love with one that will give us "abundantly" without measure, one that will be able to satisfy us forever not temporarily, one that will give us security love and peace not just for one day but forever and the one that can do all that is our Rabb Allah subhana wa ta'ala, the love and kindness of Allah for his creatures is beyond the love of a mother for his child his love, kindness and mercy is like a river that gives out pure water one that you will never be thirsty , a river that never dries up that keeps giving out to those who seek it.

Look at this small child do you see him or her angry ? do you see her yelling ? even with what she is enduring right now, how hungry she must be, she is eating quietly without asking for more, she is eating on the floor with torn and dusty clothing but greedy people of this world with all that God is giving, we never give any thanks everyday we go to sleep and wake up without thanking God that we lived to see the next day, if the smallest things goes wrong in our lives it's enough to make us angry at God, how ungrateful of us, while those who truly suffer never will you hear them say anything whether they are cold or hungry, they suffer silently May Allah bless them and keep the best place for them in the next world insh'Allah.

Rasul Allah (sal Allahu alaihi wasallam) said: "When you see a person who has been given more than you in money and beauty, then look to those who have given less."

When we look at the small children suffering, we should be thankful for what we have now and pray for those that doesn't have, when our brothers or sisters doesn't have more than we do, we should care for them, if we cannot care for them at least pray for them, love them, respect them and treat them well. Would you prefer the wealth of this world, which will never last or satisfy you over what God will give you which will last for eternity ? if you are a true believer, not for all the gold and silver and fame will you chose this world over God.

"Whatever you have (of worldly possessions) will (one day) come to an end. (But) whatever is with Allah will remain forever." (Surah Nahl)