Poetry of Moinuddin Chishti

Agar Ba Chashm e Haqiqat Wajood e Khud Beeni

Qayam Jumla Ashya Bahbood e Khud Beeni

اگر بچشم حقیقت وجود خود بینی

قیام جملہ اشیاء بہبود خود بینی

اگر حقیقت کی آنکھ سے  خود اپنے وجود کو دیکھو گے

تو جملہ تمام اشیا کو تم اپنے وجود میں دیکھو گے

Poetry of Moinuddin Chishti

Een Manam Ya Rab Ke Andar Noor e Haq Fani Shudam

Matla e Anwaar e Faiz Zaat e Subhani Shudam

ایں منم یا رب کہ اندر نور حق فانی شدم

مطلع انوار فیض ذات سبحانی شدم

اے میرے رب میں تیرے نورحق میں فانی ہو چکا ہوں

تیری پاک ذات کے انوار کے  فیض کا مطلع بن چکا ہوں

Poetry of Moinuddin Chishti

Dar Jaan Choo Kard Manzil Jaanan e Ma Muhammad

Sad Dar Kusha Dar Dil Az Jaan e Ma Muhammad

در جان چو کرد منزل جانان ما محمد ﷺ

صد در کشا در دل از جان ما محمد ﷺ

جب سے میرے محبوب حضرت محمد ﷺ نے میرے دل میں گھر کیا ہے

میری جان و دل میں سینکڑوں دروازے محبوب کی وجہ سے کھل گئے ہیں

Moinuddin Hasan Chishti - [Khwaja Ghreeb Nawaz]

Moinuddin Hasan Chishti - [Khwaja Ghreeb Nawaz]

Khawaja Moinuddin Chishti (Persian: خواجہ معین الدین چشتی ) was born in 1141 and died in 1230 CE, also known as Gharib Nawaz (Persian: غریب نواز ), is the most famous Sufi saint of the Chishti Order of South Asia. He was born in 536 A.H./1141 CE, in Sajistan, Khorasan (other accounts say Isfahan) in Persia. He was a direct descendent of Muhammad.

He was one of the most outstanding figures in the annals of Islamic mysticism and founder of the Chistiyya order in India.

ARRIVAL IN INDIA
It was in the year of grace, 587 A.H. or 1191 A.D. that Hazrat Khwaja Moinuddin Chishty(R.A) entered India and proceeded to Delhi via Fort Shaadman, Multan, Lahore and Samana (a town of the old Patiala State). At Lahore, Khwaja Sahab stayed for 40 days at the shrine of Hazrat Data Ganj Baksh, a great saint who had come to India before Khwaja Saheb and enjoyed considerable respect and popularity in the Punjab.

Poetry of Bo Ali Qalandar

Manam Mahway Jamale oo

منم محو جما ل او

منم محو جما ل او -  نمی دانم کجا رفتم

شدم غرق دصال او - نمی دانم کجا رفتم

Poetry of Bo Ali Qalandar

Jamalat Bawad Andar Ru e Adam

Ke Mai Bodash Shraf Bar Jumla Adam

جمالت بود اندر روئے آدم

کہ مے بودش شرف بر جملہ آدم

آدم کے چہرے پر تیرا جمال موجود تھا

اسی لئے اُسے تمام انسانوں پر فضیلت ملی

Poetry of Bo Ali Qalandar

Daani Ke Cheest Duniya Dil Az Khuda Bareedan

Juz Ishq e OO Gazeedan Juz Zikr OO Shuneedan

دانی کہ چیست دنیا دل از خدا بریدن

جز عشق او گزیدن جز ذکر او شنیدن

کیا تو جانتا ہے کہ دنیا کیا ہے،خدا سے تعلق توڑنا

اس کے عشق کے سواچننا ، اس کے ذکر سے سوا سننا

Poetry of Bo Ali Qalandar

Agar Rindam  Agar Man But Parastam

Qaboolam Kun Khudaya Har Che Hastam

اگر رندم اگر من بت پرستم

قبولم کن خدایا ہر چہ ہستم

میں شرابی ہوں یا بت پرست ہوں

خدایا قبول کر لے جو کچھ بھی ہوں

Poetry of Bo Ali Qalandar

Ae Sanayat Rahmat Lil Alameen

Yak Gada e Faiz e Tu Rooh ul Ameen

اے ثنائت رحمتہ اللعالمین

یک گدائے فیض تو روح الامین

اے کہ تیری ثنا رحمتہ اللعالمین ہے

تیرے فیض کا اک بھکاری جبرئل ہے

Poetry of Bo Ali Qalandar

Hast Dar Seena e Ma Jalwa Janana e MaButt Parstaim Dil e Mast Sanam Khana e Ma

ہست در سینہ ما جلوہ جانانہ ما

بت پرستیم دل ماست صنم خانہ ما

ہمارے سینہ میں ہمارے محبوب کا جلوہ موجود ہے

ہم بت پرست ہیں ہمارا دل ہمارا بت خانہ  ہے

Poetry of Bo Ali Qalandar

Hum Sharah Kamal e Tu Naganjad Ba GumaneHa

Hum Wasf Jamal e Tu Nayayd Ba BayaneHa

ہم شرح کمال تو نگنجد بہ گمانہا

ہم وصف جمال تو نیاید بہ بیانہا

تیرے کمال کی تشریح گمانوں میں نہیں آتی

تیرے جمال کےوصف بیانوں میں نہیں سماتے

Poetry of Bo Ali Qalandar

Gar Ishq e Haqiqi Ast O Gar Ishq Majaz Ast

Maqsood Azeen Har Do Mera Soz o Gudaz Ast

گر عشق حقیقی است و گر عشق مجاز است

مقصود ازین ہر دو مرا سوز و گداز است

چاہے عشق حقیقی ہو چاہے عشق مجاز ہو

مرا مقصد ان دونوں سے صرف  سوزو گداز ہے

Poetry of Shahbaz Qalandar

Aan Shah e Do Alam Arabi Muhammad Ast

Maqsood Bood e Adam Arabi Muhammad Ast

آں شاہ دو عالم عربی محمد است

مقصود بود آدم عربی محمد است

دونوں جہان کے بادشاہ حضور عربیﷺہیں

آدمؑ کی پیدائش کا مقصد حضور عربیﷺہیں

Poetry of Shahbaz Qalandar

Shahbaz La Makanam Bairoon Ze Kon o Makanam

Masjood Ins o Jaanam Matlab Tu Aashyanam

شہباز لا مکانم بیرون ز کون و مکانم

مسجود انس و جانم مطلب تو آشیانم

میں شہباز لا مکانی ہوں،کون و مکان سے باہر ہوں

جن و انس کا مسجود ہوں، کیونکہ میر ا ٓشیانہ  اور گھر تو ہے

Poetry of Shahbaz Qalandar

Faani Ast Bar Hama Cheez Een Daar Baqa Naist

BrDaar Dil Khuwaish Ke Een Jaa e Wafa Naist

فانی است بر ہمہ چیز ایں دار بقا نیست

بردار دل خویش کہ ایں جائے وفا نیست

یہاں کی ہر چیز فانی ہے،یہ سدا رہنے دالی جگہ نہیں ہے

اپنے دل کو یہاں سے اُٹھا لے کہ یہاں وفا نہیں ملتی

Poetry of Shahbaz Qalandar

Haiderium Qalandram Mastam

Banda e Murtaza Ali Hastam

حیدریم قلندرم مستم

بندہ مرتضٰی علی ہستم

جام مہر علی ز در دستم

بعد از جام خوردم مستم

کمر اندر قلندری بستم

از دل پاک حیدری ہستم

میں نے حضرت علی کی محبت کا جام پیا

پینے کے بعد میں مست ہو گیا

میں نے قلندری کے میدان میں قدم رکھا

دل و جان سے میں حیدری ہو گیا

Poetry of Shahbaz Qalandar

Be Kaam o Be Zabanam Mast Alast Hastam

Be Naam o Be Nishanam Mast Alast Hastam

بے کام و بے زبانم مسست الست ہستم

بے نام و بے نشانم مست الست ہستم

بغیر حلق کے اور بغیر زبان کے میں مست الست ہوں

نہ نام ہے نہ نشاں میں مست الست ہوں

Poetry of Shahbaz Qalandar

Raqsam Ba Raqseem Ke Khoban e Jahaneem

Nazam Ba Naazeem Ke Dar Aeni Ayaaneem

رقصم بہ رقصیم کہ خوبان جہانیم

نازم بہ نازیم کہ در عینی عیانیم

رقص کرنے والوں کے ساتھ رقص کیا ۔جو جہان بھر کے خوبرو ہیں

ہم نازاں ہیں کہ ہم پر سب  کچھ ظاہر اور عیاں ہے

Poetry of Shahbaz Qalander

Be Muhammad Dar Haq e Baar Naist

Be Rawa Az Kibriya Deedar Naist

بے محمد در حق بار نیست

بے روا  از  کبریا  دیدار نیست

حضورﷺکے وسیلہ کے بغیر رب کی بارگاہ میں رسائی ممکن نہیں

خدا کے دیدار کے علاوہ کوئی اور دیدارزیبا  نہیں ہے

Lal Shahbaz Qalandar

Lal Shahbaz Qalandar

The mosque that is built in the hearts of the saints Is the place of worship for all, for God dwells there (Jalaluddin Rumi)

The real name of "Lal Shahbaz Qalandar" was Syed Muhammad Usman who was born in 1177 AD in Marwand , Iran . His father, Syed Ibrahim Kabiruddin, was a virtuous and pious dervish, and his mother was a high-ranking princess. His ancestors migrated from Iraq and settled down in Meshed , from where they again migrated to Marwand. During the Medieval period, Meshed and other cities of that region were renowned centers of learning and civilization.

Rabia Basri Qalander: The girl who achived the legendary rank of Qalander

Rabia Basri Qalander: The girl who achived the legendary rank of Qalander

The first of the stories of the holy people of Allah is that of Rabi`a
al-Adawiyya, or Rabi`a al-Qaysiyya who was born in Basra, Iraq between the
years 95 A.H. and 99 A.H. (about 717 C.E.).

Shams Tabrez

Hazrat Shams-e-Tabrīzī(raz)

  ad. 1248 was an Iranian Sufi mystic born in the city of Tabriz in Iranian Azerbaijan. He is responsible for initiating Mawlānā Jalāl ad-Dīn Muhammad Rūmī(rah), usually known as Rumi in the West, into Islamic mysticism, and is immortalized by Rumi's poetry collection Diwan-e Shams-e Tabriz-i ("The Works of Shams of Tabriz")(raz). Hazrat Shams-e-Tabrīzī(raz) lived together with Rumi in Koyna in present-day Turkey, for several years, and is also known to have travelled to Damascus in present-day Syria.

Bu Ali Qalandar

Hazrat Bu Ali Shah Qalandar

 
 
Bu-Ali-Shah Qalandar is one of the most renowned Sufi saints in history. He was born in early 1400 in Panipat, India. After the Ibadat of 36 years by standing in the water in Kernel he achieved the status of "Bu-Ali-Shah Qalandar". The Prophet Mohammed blessed him with the fragrance Bu Ali. After achieving this Rutba, many Sufi saints came to see Bu-Ali-Shah Qalandar. After many years of devotion and service Bu-Ali-Shah Qalandar is said to have disappeared into the sky in front of all his devotees. Now there is the Durbar of Bu-Ali-Shah Qalandar Sahib in Panipat, which is very well known as the Qalandari Gate.

Learning Humility from Bayazid al-Bistami

There was a certain ascetic who was one of the great saints of Bestam. He had his own followers and admirers, and at the same time he was never absent from the circle of Bayazid al-Bistami (or Abu Yazid al-Bistami). He listened to all his discourses, and sat with his companions.

One day he remarked to Abu Yazid, "Master, for thirty years I have been keeping a constant fast. By night too I pray, so that I never sleep at all. Yet I discover no trace of this knowledge of which you speak. For all that I believe in this knowledge, and I love this preaching."

"If for three hundred years," said Abu Yazid, "you fast by day and pray by night, you will never realize one atom of this discourse."

"Why?" asked the disciple.

"Because you are veiled by your own self," Abu Yazid replied.

"What is the remedy for this?" the man asked.

"You will never accept it," answered Abu Yazid.

"I will so," said the man. "Tell me, so that I may do as you prescribe."

"Very well," said Abu Yazid. "This very hour go and shave your beard and hair. Take off these clothes you are wearing, and tie a loincloth of goat's wool about your waist. Hang a bag of nuts around your neck, then go to the marketplace. Collect all the children you can, and tell them, `I will give a nut to everyone who slaps me.' Go round all the city in the same way; especially go everywhere people know you. That is your cure."

"Glory be to God! There is no god but God," cried the disciple on hearing these words.

"If a nonbeliever uttered that formula, he would become a believer," remarked Abu Yazid. "By uttering the same formula you have become a polytheist."

"How so?" demanded the disciple.

"Because you count yourself too grand to be able to do as I have said," replied Abu Yazid. "So you have become a polytheist. You used this formula to express your own importance, not to glorify God."

"This I cannot do," the man protested. "Give me other directions."

"The remedy is what I have said," Abu Yazid declared.

"I cannot do it," the man repeated.

"Did I not say you would not do it, that you would never obey me?" said Abu Yazid.

[From the "Memorial of the Saints" of Fariduddin Attar.]

Rabi'a and the Scholar

A leading scholar of Basra visited Rabi`a al-Adawiyya while she was ill. Sitting beside her pillow, the scholar spoke about how terrible the world was.

In reply, Rabi`a told him:

"You love the world very dearly. If you did not love the world, you would not mention it so much. It is always the purchaser who first disparages what he wants to buy. If you were done with the world, you would not mention it either for good or evil. As it is, you keep mentioning it because, as the proverb says, whoever loves a thing mentions it frequently."

[Adapted from the "Memorial of the Saints" by Fariduddin Attar, in the abridged translation called "Muslim Saints and Mystics" by A. J. Arberry, p. 50.]

Identification is Misery

A great emperor asks his wise men to give him a mantra of such a type that it can be used in any dangerous, fatal situation – Any Advice is always particular, and he wants a mantra, an advice, the essence of all wisdom, so that it can be used in any situation whatsoever, whenever there is danger. The wise men are very confused, very disturbed, and in a deep anguish. They cannot find such an essence of all wisdom.

Then they go to a Sufi mystic and he gives a piece of paper and says, ”This should not be opened unless there is Really danger! And then the advice will be there.” So the king put the piece of paper under the diamond of his ring. There are many moments when the danger approaches, but the Sufi has emphatically said, ”Unless you feel this is really the last hope – that nothing can be more dangerous – only then open it!” Many dangers come and go, and the king always feels this is not the last; something more can still happen.

Even death approaches, and the king is just on his deathbed, but still he cannot open it, because he remembers still more is possible. But his wise men say, ”Now please open it. We want to see what is there.” But the king says, ”The promise must be fulfilled. Really, now it is irrelevant what is there; the mantra has worked upon me. Since having this mantra with me, I have not felt any danger at all. Whatsoever the danger was, I have felt still more was possible, and I have remained the host. I was never identified.”

Danger can never become the ultimate unless you are identified with it, and then anything can become the ultimate – just anything! Just anything ordinary can become the ultimate, and you are disturbed.

And the king said, ”Now I am not worried at all, whatsoever. The man is wise; the Sufi knows – I am not concerned about what he has written.”

Then, the king died without opening the ring. The moment he died, the first thing his wise men did was to open the ring. There was nothing; it was just a piece of paper... just a piece of paper – not a word, not a single word of advice. But the advice worked; the mantra worked.

Sufi Mystic Bayazid

There is a story about Bayazid, a Sufi mystic. He was passing through a cemetery and he came upon a heap of skulls. Out of curiosity he took one skull. He had always been of the thought that all skulls are almost the same, but they were not the same. There were a few skulls whose ears were joined together; there was a passage. There were a few skulls whose ears were not joined together; there was a barrier between the two. There were a few skulls both of whose ears were joined to the heart but not joined together; there was a passage running to the heart.

He was very surprised. He prayed and asked God, "What is the matter? What are you trying to reveal to me?" And it is said that he heard a voice. God said, "There are three types of people: one, who hear through one ear; it never reaches anywhere -- in fact they don't hear, just the sound vibrates and disappears. There is another type, who hear, but only momentarily -- they hear through one ear, and through the other ear it is lost into the world again. There are a few souls, of course, who hear through the ears and it reaches to the heart."

And God said, "Bayazid, I have brought you to this heap of skulls just to help you remember it when you are talking to people. Talk only to those who take whatsoever you say to their hearts -- otherwise don't waste your energy, and don't waste your time. Your life is precious: you have a message to deliver."

SHAH JAHAN'S HUMILITY

While resting one summer’s day during the heat of the noon hour, the great Mogul king, Shah Jahan, was suddenly overcome with thirst. He clapped his hands for a servant to bring him water, but none of the palace servants happened to be nearby. Rising from his couch, he looked in the water jug that was always kept in his chamber. It was empty.

“Water I must have,” said the king, “and that at once. And the only way to get it now is to go to the well and draw it up myself”.

Leaving his royal chamber, he went to the well and drew up a bucket filled with fresh, cold water. But as he leaned forward to draw the bucket to him, his hand got caught in the crank of the wheel. The pain was sudden and severe, and the great king cried aloud in his agony. But, then, recollecting himself, he bowed before the Lord and said:

“O, Beloved Lord, I thank You from the bottom of my heart for this experience. I am such a stupid fool that I do not even know how to take water from a well. Yet, through Your inscrutable grace, You have made me a king”.

BABA FARID

A poorly dressed dervish came to Baba Farid who gave him something and permitted him to depart. The dervish remained standing and asked the shaykh to give him the comb, which he had taken out from its cover and placed on the prayer-carpet. As the comb was not worth anything and had been long used by the shaykh, he did not reply to the request. The dervish began to shout loudly: “If the shaykh gives me this comb, he will receive plenty of blessings.” “Be off”, Baba Farid replied, “and do not disturb me any more. I throw you and your blessings into the river.”

THE TALE OF THE WATER OF LIFE

Once, not so long ago and not so far away, Yahya and both his brothers were wandering about looking for water. After a lot of walking they saw a tree standing alone, far away from any other. They were very thirsty and tired, so they sat down under the tree. Presently, when they felt better, the two elder brothers said to each other: ‘Let us go on further and leave Yahya here, as he will only be troublesome to us, for he cannot walk as fast as we can. And, if we do find water, why should we have to have one third each instead of half?’

So, when the younger brother slept, they both ran off and left him. At last it was evening, the sun had gone down and Yahya woke with a start. ‘Where are you brothers?’ he cried in fear in the darkness. But there was no reply. He was terrified and called out again.

The Dream

A visitor came to a Chishti pir. This visitor wanted to demonstrate his own knowledge of the Qur’an and intended to overpower the Chishti pir in a debate. When he entered, the Chishti pir took the initiative however and mentioned Yusuf and the dreams he has had according to the Qur’an. He then suddenly turned to his visitor and asked him if he could tell him about a dream, so that the visitor may give his interpretation thereof. After receiving permission the Sufi told that he has had a dream and both of them were in it. The Chishti pir then went on by describing the following dream event: “I saw your hand immersed in a jar of honey, while my hand was immersed in the latrine”.

The visitor hastened to interpret: “It is quite obvious! You are immersed in wrong pursuits whereas I am leading a righteous life”.

“But’, the Sufi said, “there is more to the dream”. The visitor asked him to continue. The Chishti pir then went on by telling this: “You were licking my hand and I was licking yours”.

Faith of a FOX

A fox who lived in the deep forest of long ago had lost its front legs. No one knew how: perhaps escaping from a trap. A man who lived on the edge of the forest , seeing the fox from time to time, wondered how in the world it managed to get its food. One day when the fox was not far from him he had to hide himself quickly because a tiger was approaching. The tiger had fresh game in its claws. Lying down on the ground, it ate its fill, leaving the rest for the fox.
Again the next day the great Provider of this world sent provisions to the fox by this same tiger. The man began to think: "If this fox is taken care of in this mysterious way, its food sent by some unseen Higher Power, why don't I just rest in a corner and have my daily meal provided for me?"
Because he had a lot of faith, he let the days pass, waiting for food. Nothing happened. He just went on losing weight and strength until he was nearly a skeleton. Close to losing consciousness, he heard a Voice which said: "O you, who have mistaken the way, see now the Truth! You should have followed the example of that tiger instead of imitating the disabled fox." 

(And Rumi said, "You have feet; why pretend that you are lame?")

Shams-e Tabrizi

Shams-e Tabrizi 

I have been a misfit since childhood. I knew that no one understood me, not even my father. He once said, "You are not a madman, fit to be put in a madhouse, nor are you monk to be put in a monastery. I just don't know what you are!"
I replied: "You know, father, I can tell you what it is like. Once a duck egg was put under a hen to be hatched. When the egg hatched, the duckling walked along with the mother hen until they came to a pond. The duckling took a nice dip in the water. But the hen stayed on the bank and clucked. Now, my dear father, after having tried the sea I find it my home. If you choose to stay on the shore, is it my fault? I am not to be blamed."
There are some who are born to go a very different way.

Osho Story on Attachment and Renunciation

Osho : Beware of that. There are people who are attached to wealth and there are people who are attached to poverty. But it is the same attachment.

I have heard: The story is told of a dervish who went to visit a great Sufi master. Seeing his affluence, the dervish thought to himself, ”How can Sufism and such prosperity go hand in hand?” After staying a few days with the master, he decided to leave. The master said, ”Let me accompany you on your journey!”

After they had gone a short distance, the dervish noticed that he had forgotten his KASHKUL, the begging-bowl. So he asked the master for permission to return and get it.

The master replied, ”I departed from all my possessions, but you can’t even leave behind your begging-bowl. Thus, we must part company from here.”

The Sufi is not attached to wealth or to poverty; he is simply not attached to anything. And when you are not attached to anything, you need not renounce. Renunciation is the other side of attachment. Those who understand the foolishness of attachment don’t renounce. They live in the world but yet they are not of the world.

To willfully insist upon being in poverty is still an attachment: remember it. And to willfully insist upon ANYTHING is again an ego trip. The Sufi lives simply, the Sufi lives without any will of his own. If it happens to be a palace, he is happy; if it happens to be a hut, he is happy.

If it happens to be that he is a king, it is okay; if it happens to be that he is a beggar, that too is perfectly okay. He has no preference. He simply lives in the moment, whatsoever God makes available to him. He does not change anything.

Source: from book” Unio Mystica, Volume 1” by Osho

Osho on Judgement

Osho : I have heard about one Mohammedan Sufi mystic. He used to sell small things in the village, and the people of that village became aware that he had no judgment. So they would take the things and give him false coins. He would accept them, because he would never say, ”This is wrong and this is right.” Sometimes they would take things from him and they would say, ”We have paid,” and he would not say, ”You have not paid.” He would say, ”Okay.” He would thank them.

Then from other villages also people started coming. This man was very good; you could take anything from his shop, you need not pay, or you could pay in false coins, and he accepted everything!

Then death came near to this old man. These were his last words: he looked at the sky and said, ”Allah, God, I have been accepting all kinds of coins, false ones also. I am also a false coin – don’t judge me. I have not judged your people, please don’t judge me.” And it is said that how can God judge such a person?

Jesus says, ”Judge ye not, so ye may not be judged.”

If judgment disappears, you have become innocent. If you don’t divide things into good and bad, ugly and beautiful, acceptable and nonacceptable; if you don’t divide things, if you look at reality without any division, your eyes will come into existence for the first time. This is chakshusmati vidya, the signs of gaining eyes.

If you divide you will remain blind, if you judge you will remain blind, if you say this is bad and this is good, you will persist in your blindness... because existence knows nothing. There is nothing good and nothing bad – existence accepts everything. And when you also accept everything you have become existence-like.

You have become one with it. So remember, morality is not religion. Rather, on the contrary, morality is one of the hindrances in gaining religion, just like immorality. Morality, immorality – both are hindrances. When you transcend both you have transcended the mind, the dual, the dualistic attitude.

Then the sage and the sinner have become one. Then you remain in your self, you don’t move to judge. And when you don’t judge, your mind cannot project: the mind projects through judgment. 

Source: from book “Vedanta: Seven Steps to Samadhi” by Osho

Osho Sufi Story of Laila Majnu

Osho - What I am teaching is not a religion but a religiousness. A religion is a creed, a dogma, an ideology; it is intellectual. You can be convinced about it -- arguments can be given, proofs can be supplied, you can be silenced. Argumentation is a kind of violence, a very subtle violence. It is an attempt to manipulate you, control you, enslave you. All the religions have been doing that for thousands of years; it is a subtle strategy to create mental slavery.

What I am doing here has nothing to do with religion at all. It is a kind of religiousness -- no belief, no dogma, no church. It is a love affair; you cannot be convinced of it. Do you think Majnu can convince others about the beauty of Laila? It is impossible. Nobody can convince anybody else about his love affair. It is far deeper than the intellect, it is of the heart, and the heart knows no arguments, no proofs; it is simply so. One can dance, one can sing, but one cannot prove it. One can shout with joy, one can say "Alleluia!" but those are not arguments, they are not convincing.

The story about Majnu is very significant. It is a Sufi story. It is not an ordinary love story as people have been thinking, it is an allegory.

Majnu fell in love with a woman called Laila who was not beautiful according to others. According to the public opinion she was very ordinary, homely -- not only that but ugly too. And Majnu was mad, so mad that the very name of Majnu has become synonymous with madness. He was continuously praying to God, continuously moving around the city asking people for help, because he was a poor man and the woman he had fallen in love with belonged to an aristocratic family. Even to see Laila from far away was not easy. It was a Mohammedan country, and in a Mohammedan country it is very difficult to see even the face of a woman.

Seeing his agony, his anguish, even the king became a little concerned. He called Majnu; he felt great compassion for him. He told him, "I know that woman; that family is well known to me, and if Laila had been a beautiful woman she would have been part of my harem. I have not chosen her -- she is not worth choosing. I have got all the beautiful women from all over the country, and I feel so much for you that I will give you a chance. You can choose any woman from my harem and she will be yours!" -- and he called the most beautiful women.

Majnu looked at each woman in minute detail and said, "This is not Laila!" Again and again...he passed over a dozen women, and the remark was always the same: "This is not Laila!"

The king said, "You must have gone utterly crazy! Laila is nothing compared to these beautiful women! You can choose anyone. I KNOW your Laila, I have known the most beautiful women of the world, and my women are some of the greatest that have ever been on the earth."

Majnu said, "But you don't understand me. And I can understand that you cannot understand. It is not a question of choosing somebody else; the choice is not in my hands. It has happened already; the heart has chosen! I am nobody, I cannot interfere in it. The mind is only the circumference; the heart is the center. The center has chosen, how can the circumference interfere?

"And moreover -- forgive me for saying so, because you have been so kind -- I still insist that there has never been a woman like Laila and there will never be again. But to see the beauty of Laila you need the eyes of a Majnu, and you don't have those eyes so nothing can be done about it. You have to see her through MY eyes; only then will you be able to see the grandeur, the splendor of her being."

Remember these words: To see the beauty of Laila you need the eyes of a Majnu.
This is not a religion. The people who have gathered around me are lovers -- not intellectually convinced of what I am saying, but existentially convinced of what I am. It is a question not decided by the mind but something to be felt.

Source - Osho Book "Come, Come, Yet again Come"

Rabi`s Gift To Hassan Basri

Once Rabi`a al-Adawiyya sent Hasan of Basra three things - a piece of wax, a needle, and a hair.

"Be like wax," she said. "Illumine the world, and yourself burn. Be like a needle, always be working naked. When you have done these two things, a thousand years will be for you as a hair."

"Do you desire for us to get married?" Hasan asked Rabi`a.

"The tie of marriage applies to those who have being," Rabi`a replied. "Here being has disappeared, for I have become naughted to self and exist only through Him. I belong wholly to Him. I live in the shadow of His control. You must ask my hand of Him, not of me."

"How did you find this secret, Rabi`a?" Hasan asked.

"I lost all `found' things in Him," Rabi`a answered.

"How do you know Him?" Hasan inquired.

"You know the `how'; I know the `howless'," Rabi`a said.

From the Tadhkirat al-Awliyya (Memorial of the Saints) of Fariduddin Attar.

What does it mean to be in the world but not of it?

What does it mean to be in the world but not of it?

WIE: What does it mean to be in the world but not of it?
SHEIKH TOSUN BAYRAK: Let me answer that question by telling you a story. Ibn Arabi, who is considered to be the greatest sheikh in Sufism, was traveling to Mecca, and he passed through Tunisia. In Tunisia he was told that there was a holy man living there who he must visit. This holy man was a fisherman who lived in a mud hut on the beach and caught three fish a day, no more, and he gave the bodies of these fish to poor and hungry people. He himself boiled the heads of the fish, and just ate the heads. He did this day after day, year after year. He was living the life of a monastic person, a person who has divorced himself from the world totally, and, of course, Ibn Arabi was very impressed with this discipline. So he talked to the fisherman and the fisherman asked, "Where are you going? Are you going to pass through Cairo?" Ibn Arabi nodded and the fisherman said, "My sheikh lives there. Will you please visit him and ask him for advice for me, because all these years that I have been praying and living humbly like this, I haven't received any advancement in my spiritual life. Please ask him to give me advice."

Ibn Arabi promised him that he would, and so when he arrived in Cairo, he asked the people in the city where this sheikh lived and they said, "Do you see the huge palace on the top of the hill? He lives there." So he went to this beautiful palace on the top of the hill, knocked on the door, and was received very well. They brought him into a large, luxurious waiting room, gave him food to eat, and made him comfortable. But the sheikh had gone to visit the king. And Sufis don't normally visit kings or people in high positions. It's forbidden because they can become an additional curtain between us and God, an additional attachment to the world.

While Ibn Arabi was in this luxurious room waiting for the sheikh, he looked out the window and saw a procession coming. The sheikh was riding a beautiful Arabian horse and was wearing a big turban, diamond rings, a fur coat, and had a whole honor guard of soldiers at his side, and he arrived with great pomp at the palace. But he was a very nice man, and came and greeted Ibn Arabi warmly, and they sat down and started talking. At some point in the conversation, Ibn Arabi said, "You have a student in Tunisia." And the sheikh replied, "Yes, I know." And Ibn Arabi said, "He asked for your spiritual advice." "Tell my student," the sheikh said, "If he's so attached to this world, he's never going to get anywhere."

So this was confusing to Ibn Arabi, but on his trip back, he stopped in Tunisia. He went to the fisherman there, who immediately asked, "Did you see my sheikh?" "Yes, I saw your sheikh," he replied. "What did he say?" asked the fisherman. And Ibn Arabi, looking uncomfortable, said, "Well, your sheikh, you know, he lives in great pomp and great luxury." The fisherman replied, "Yes, I know. What did he say?" So Ibn Arabi told him: "He said as long as you're so attached to this world, you are never going to get anywhere." And the fisherman cried and cried. "He's right," he said, "each day, when I give those three fish bodies to the people, my heart goes with them. Each day, I wish I could have a whole fish instead of just a head, while my sheikh lives in great luxury but doesn't care at all about it. Whether he has it or not, it doesn't touch him."

That's what it means to be in the world but not of the world. It means that, as Sufis, we are supposed to be out in the world participating in the world, but not falling in love with the world. The world is your friend if it reminds you of God, and it is your enemy if it makes you forget God.

 One Sufi mystic is quoted as saying, "To leave the world is not to abstain from property, wife, and children, but to act in obedience to God and to set the things of God above those of the world."

Chakara Pionts ~ The Seven Gates

Chakras are nexuses of metaphysical or biophysical energy within the body. There are seven main chakras, each situated at a different location in the body, albeit all located on a central vertical axis. It is First derived from Hindu sacred texts. But other religions also have similor concept knows by different Names. In Islamic sufi Traditions a similor concept is knows as "Lataif-e-sitta".  

Each chakra has a purpose and deals with a different emotion. As such, each chakra can be opened and closed depending on a given individual's state of

RUMI ~

The time has come to turn your heart into a temple of fire. ♥

If you want to live, die in Love;
Die in Love if you want to remain alive !


Be melting snow. 
Wash yourself of yourself. 


Set your life on fire. Seek those who fan your flames.