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Ignorant Love
You never have loved me.Have loved yourself in fact.
for comfort and leisure,
Flashing golds, sparkling lights.
not the warmth of the protecting arm,
not the simplicity of lover's heart!
Had you loved me,
then why should have forced the things
to outdo the exhausted values.
Why had not changed yourself for the truth,
to become simply mine.
Perhaps one day will realize!
©Afterwind Poetry
How to avoid from sin! ... Part 1
photo source: see below'Run from sexual sin!..'
The man is powerful and sin is weak when he is at a far distance from it intitially. And it is the best time, place and opportunity of protection it. The holy text and inspirational teaching suggest to keep onself away from sin, both physically and mentally.
1.
Christian scholar Saint Paul teaches:
"Run from sexual sin! No other sin so clearly affects the body as this one does. For sexual immorality is a sin against your own body. Don’t you realize that your body is the temple of the Holy Spirit, who lives in you and was given to you by God? You do not belong to yourself, for God bought you with a high price. So you must honor God with your body."
- (1st Corinthians 6:18-20)
2.
"Don’t gaze at the wine, seeing how red it is,
how it sparkles in the cup, how smoothly it goes down.
For in the end it bites like a poisonous snake;
it stings like a viper."
- Song of Solomon (proverbs 23:31-32)
O my son, give me your heart.
May your eyes take delight in following my ways.
A prostitute is a dangerous trap;
a promiscuous woman is as dangerous as falling into a narrow well.
She hides and waits like a robber,
eager to make more men unfaithful
- Song of Solomon (proverbs 23:26-28)
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3. 
On Pakistani roads, one may find rear-side of auto-rikshaws, buses and trucks bearing a beautiful collection of religious verses, moral quotes, or inspirational poetry, which often offers a beautifully painted montage-like view to eyes. I saw one, which I have with a more-or-less effort tried to render in my own words as in the following;
'O son, always run away from the sin,
and this is the only way to avoid it.
Run away from it, as you run off a cobra, hissing, spreading its hood
for if you get closer,
It will snatch on you
to sting.. .
and then will be a very less chance of saving!'
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4.
Prophet Joseph (or Yousuf) was purchased as a slave, and the wife of his master invited her to sin, but he ran away in order to save his clean. After reading Quranic verse, we come to know that the phrphet Joseph 'sought refuge in God' and 'rushed off'! So, two things are worth-noting: asking God's help and personal endeavor (running off the evil). Verily, no one can truly be saved except with the help of Allah.
Quran tells Joseph's story:
"And she, in whose house he was, asked of him an evil act. She bolted the doors and said: Come! He said: I seek refuge in Allah! Lo! he is my lord, who hath treated me honourably. Lo! wrong-doers never prosper.(012.023 ) She verily desired him, and he would have desired her if it had not been that he saw the argument of his Lord. Thus it was, that We might ward off from him evil and lewdness. Lo! he was of Our chosen slaves. (012.024) And they raced with one another to the door, and she tore his shirt from behind, and they met her lord and master at the door. She said: What shall be his reward, who wisheth evil to thy folk, save prison or a painful doom? (012.025)"
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notes:
*photo source: http://www.balticmill.com/whatsOn/past/ExhibitionDetail.php?exhibID=20
*peacock rickshaw photo source:*Song of Solomon proverbs translation version: New Living Translation
Education and confidence
"Education is the ability to listen to almost anything without losing your temper or your self-confidence." - Robert Frost (1874-1963)
Dealing with human sufferings
by Tariq Rasheed
Since the very beginning of his stay on the earth, the life of the human has always been fraught with many sufferings, torments, difficulties and pains. Which psychological, behavioral or other approaches were available to him in order to deal with it, and what consoled his existence to make his life peaceful and calm.
i. Escape from illusion;
ii. balance rules;
iii. meditation of totality;
iv. face, fight and theory of tempest
Escape
1.
Life is a suffering (or in Indian language, dukha) and the best solution is the complete escape from it. The suffering causes anguish. And what exactly is anguish? Anguish is birth, suffering, pain, sorrow, sickness, disease, old age, decay, death, grief, despair, poverty, evil, lamentations, woe, tribulations, misfortune, war, insanity, hunger, unfulfilled wants, unfulfilled basic needs, association with the unwanted, disassociation from the wanted, and is what is unstable and uncontrollable.
PATH OF ESCAPE is a solution to get rid of anguish. How to escape? Does this mean escape from your own existence? no.. it means the escape from the dream, from the illusion, from the impermanent, which cause the suffering. This is a typical conclusion reached by many masters and teachers. The philosophy, religion or thought, arising from India, gave the solution of escape, which was further propagated by Buddha in the form of Buddhi dharmaha. Buddha also taught the path of escape for those seeking the permanent end here and now of all anguish.
2.
That what has been created is impermanent; and that whatever is impermanent is inherently ILL. It is a dream. And chasing of dreams makes sufferings. No permanent bliss or happiness is to be found in what is impermanent, only pain and peril.
"Buddha said that all is illusory. Eating, dressing, every thing is illusory. Become more aware. see the illusoriness and dreaminess of the world, all is maya [illusion]. become more aware, and dont try to find how to get out of it, because how the one can get out of a dream. one simple becomes aware and one is out .. Have you seen any body getting out of dream? Dream is unreal! how you can get out of it! The miracle is how you enter in it. Because it is not there and you entered. And now you are creating more trouble for yourself asking how to get out of it. The same way you entered get out of it! How you entered into a dream by believing that that is real. That the way how one listen to it by believing that this is real. So simple, drop the dream and see that this is not real, and you are out of the dream. There is no step to get out of a dream, no step to get out, no methods. Buddha would have said, that look that whole life is dream and you are out of it."
- adopted from Guru Osho's work
3.
RIGHT MINDFULNESS
The Buddha says that the Dhamma, the ultimate truth of things, is directly visible, timeless, calling out to be approached and seen. He says further that it is always available to us, and that the place where it is to be realized is within oneself.[1]
Mindfulness (Pali: sati; Sanskrit: smṛti स्मृति) calm awareness of one's body functions, feelings, content of consciousness, or consciousness itself.[2] Right mindfulness is knowing which unintentionally follows actions, allowing events to happen naturally first, then aware of them. This leads to realising the nature of things as they truly are. Mental suffering occurs only when one is unmindful. Mindfulness plays a central role in the teaching of the Buddha where it is affirmed that "correct" or "right" mindfulness (Pali:sammā-sati; Sanskrit samyak-smṛti) is the critical factor in the path to liberation and subsequent enlightenment. This is the path for the purification of being, for the overcoming of sorrow & lamentation, for the disappearance of pain & distress, & for the realization of Unbinding.
It is to contemplate the world as illusion, impermanent, ill and a dream. To grow dispassion, total detachment, calm, tranquility, seeing that everything is not Self. Putting aside greed & distress with reference to the world. To remain focused on feelings in & of themselves. And the mind in & of itself. And mental qualities in & of themselves.
Notes:
- http://phramick.wordpress.com/the-final-con/samma-sati-right-mindfulness/
- http://en.wikipedia.org/wiki/Mindfulness/
Why we should not do sin?
Many people might be thinking why we should not do sin, what can possibly be the main reason behind this!
1. What is Sin!
Islam sees sin ("khati'a") as anything that goes against the will of Allah (God). Islam teaches that sin is an act and not a state of being. The Qur'an teaches that "the (human) soul is certainly prone to evil, unless the Lord does bestow His Mercy" and that even the prophets do not absolve themselves of the blame [Qur'an 12:53 ].
One of Allah's greatest gifts is the gift of moral guidance through revelation. If we follow it, it brings the greatest benefits in this life and the next. It is in trying to do this that our intentions are purified and it is by our intentions that we are judged.
1. What is Sin!
Islam sees sin ("khati'a") as anything that goes against the will of Allah (God). Islam teaches that sin is an act and not a state of being. The Qur'an teaches that "the (human) soul is certainly prone to evil, unless the Lord does bestow His Mercy" and that even the prophets do not absolve themselves of the blame [Qur'an 12:53 ].
One of Allah's greatest gifts is the gift of moral guidance through revelation. If we follow it, it brings the greatest benefits in this life and the next. It is in trying to do this that our intentions are purified and it is by our intentions that we are judged.“Righteousness is good morality and sin is that which causes discomfort (or pinches) within your soul and which you dislike people to become informed of.” [Sahih Muslim]
continued.. .
Human Nature: can be changed?
Difficult Nature
There is a famous Sufi fable (Story 5, Golestan of Saadi) of Shaikh Saadi. In this story,
Instead of punishing with capital punishment, the caliph released a young innocent-looking dacoit on a kind minister's request and put him on probation under supervision of that minister. That boy exhibited good results under the cultured environment, but soon he returned to his old nature, and started sitting in the bad company. He fled after killing the kind minister, and returned to the same abode of robbers where he used to reside previously.
Shaikh Saadi has discussed the fact that it is useless to make efforts on changing someone's nature, because he will easily return to his old traits.
Restraint
"Haya" (or shame) plays an important role in survival. It is a contant of faith, as an Islamic tradition pronounce 'the shame is a part from faith' (Al-hayau minal Eiman). It creates a reluctance in the beginner, and responsibility in the penitent.
Punjabi language has an idiom: "the reveal is fallen" (Jhaka Lath Jana). If first time is done, then second time will be easy, and without reluctance. It is very easy for a previously habitual to revert to his old activities. He must have a strong faith and will power!
Education for change and the role of family
Ataul Haq Qasimi is a famous linguist of Urdu language. He also has put some light on this subject in his Urdu column. The psychiatrist are of the opinion that the evolutions in the man's basic personally is completed until 7 years old. After this, the changes of little nature can normally be expected, but it is least possible for any basic change to occur. So, sometimes the childhood sense of deprivations and bad company spread into the whole personality like a cancer. And if this disease is of inherited nature (family habit) then there is no way of survival. The venal herds placed within our all strata could not receive the education from their family, which could teach them to differentiate between the livelihood well-earned by fair means (Rizq-i-Halah) and the black money (Rizq-i-Haram/forbidden by Allah).Ishq (Love/Eros): The Revolutionary Power of Crisis can Bring Change
It is very difficult to change a man's nature. But with a crisis. The power of crisis can put a human into the personal revolution. For example, you may meet a rogue person today. And then he disappears from the scene for months. And then you happen to come across the same person in future, and you would get surprised to find him totally changed. A kind, and well-mannered person. This means, some changed happened on him. Some crisis might have come in his life. Maybe the love.. or some other.
The best of crises is that of love and the pain of it. It may bring a change in human nature.
The best of crises is that of love and the pain of it. It may bring a change in human nature.
Love is the ark appointed for the righteous,
Which annuls the danger and provides a way of escape.
Sell your cleverness and buy bewilderment.
Cleverness is mere opinion, bewilderment intuition.
~ Rumi
Which annuls the danger and provides a way of escape.
Sell your cleverness and buy bewilderment.
Cleverness is mere opinion, bewilderment intuition.
~ Rumi
Iqbal and the Theory of Tempest
The great Indian poet and dreamer of Pakistan, Hazrat Allama Iqbal, also taught the same passion in his Urdu and Persian poems, and how to acquire this revolution:Khuda tujhe kissi toofan say aashna kar day
Keh tere behr ki mojon main izterab naheen.
Tujhe kitab say mumkin nahin faragh keh too
Kitab khawan hay magar sahib-e-kitab nahin.
~ Iqbal
Keh tere behr ki mojon main izterab naheen.
Tujhe kitab say mumkin nahin faragh keh too
Kitab khawan hay magar sahib-e-kitab nahin.
~ Iqbal
May God set you in propinquity to some tempest,
for the currents of your sea are devoid of agitation.
The book (Quran) cannot be your salvation,
for, you are only its (mere) recitalist; not a man-of-book (or, never followed or acted on it).
for the currents of your sea are devoid of agitation.
The book (Quran) cannot be your salvation,
for, you are only its (mere) recitalist; not a man-of-book (or, never followed or acted on it).
Ta kuja tawaf-e-charagh-e-mehfale
Zeaatish-e-khud soz agar dari dilay
~ Iqbal
Zeaatish-e-khud soz agar dari dilay
~ Iqbal
How long this circling round the assembly’s fire? Then burn yourself in your own fire,
Have you a heart?
Have you a heart?
Aye Amine as amanat bekhabar
Gham makhur under zameerey khud niger
~ Iqbal
Gham makhur under zameerey khud niger
~ Iqbal
you the trustee is oblivious of the great treasure that has been bestowed upon you, Don’t despair, look inward, to see what lies within you.
Invitation to Change: The Sufi Principle of Acceptance, love and generosity:
Acceptance (of every human) is an Islamic idea. Untouchability or hatred is not allowed. The Sufi teachers (Shaikh) are the one who adopted this teaching of Islam, and opened their doors for everyone despite from any religion or caste or colour. They never got disappointed from the human nature. They believed that one day the stone will bear vegetation. They worked hard on the hearts of the people and turned them into gold with the power of love. They never outcasted or degraded any person on the basis of any fault or defect , which was not his own chosen, or out of his knowledge.It was famous saying that no one go back empty-handed from the generous threshold of a Shaikh. A thief once broke into a Sufi Shaikh 's home. The Shaikh caught him red handed. The generous Shaikh did not wanted him go empty-hand, but his home had nothing as valuables. Only a thing he could give was 'the status of the Qutb' (the highest-ranking saint, the focal point of all spiritual energy). He made a thief the Qutb of time.
They never refuse anyone. They invite the people to Allah. They love everyone and impart to anyone, who asks for the freshness of wisdom, spiritual peace and cordial satisfaction.
Come, come, whoever you are.
Wonderer, worshipper, lover of leaving.
It doesn't matter.
Ours is not a caravan of despair.
Come, even if you have broken your vow
a thousand times
Come, yet again, come, come.
~ Rumi
Wonderer, worshipper, lover of leaving.
It doesn't matter.
Ours is not a caravan of despair.
Come, even if you have broken your vow
a thousand times
Come, yet again, come, come.
~ Rumi
Half a bit of true love
Once while passing upon a garden, a pious friend of God saw a young man who was watering the plants. The youth requested him to bestow on him a bit from the love (Ishq/Eros) for Allah. He replied that it was too big to carry. Then the young man asked for half of a bit. He accepted his request and prayed for him. And Allah accepted his prayer. Then the God's friend left the place and carried on his walk.
Time passed, and once again he passed upon the same garden, but that young man was absent. He prayed from Allah to meet that man. The boy came, with eyes gazing at the sky. He remained silent, neither he replied the his Salam (farewell words), nor talked any word with him, but remained silent. A sound seemed coming from the heavens and declaring the actual reason for his silence.
The same reason, as the beautiful words sing:
How can he listen to others,
he who knows Me for a while!
whose heart is carrying My love
- even half a bit of it.
he will never feel any pain,
if you cut him into two,
.. absorbed in My love!
he who knows Me for a while!
whose heart is carrying My love
- even half a bit of it.
he will never feel any pain,
if you cut him into two,
.. absorbed in My love!
~
...
Previous relevant posts:
- A commentary on the Rumi's wine of love
- Both Right
- Same
- Lost but faithful
- Broken Heart.. a disease?
- Once in a blue moon (he became a loser for the love)
- A commentary on the Rumi's wine of love
- Both Right
- Same
- Lost but faithful
- Broken Heart.. a disease?
- Once in a blue moon (he became a loser for the love)
Meditation on Divine love
----------------------------------
"Out beyond the ideas of
wrongdoing andright doing, there is a
field. I will meet you
there"
-----------------------------------
Rumi~
"Out beyond the ideas of
wrongdoing andright doing, there is a
field. I will meet you
there"
-----------------------------------
Rumi~
"O my Lord, Sustainer of all that lives, Your real face is covered by Your dazzling effulgence. Kindly remove that covering and exhibit Yourself to Your pure devotee"
- Isha Upanishad
mediation on Divine Love:
I used to do the following meditation, and I remember, these became the most memorable and joyous moments of my life. In the last few hours of night, before breaking up of the early morning. It is the time when the blessings and mercies of Allah can be felt showering on the world at a close distance.. and very fresh feeling can be caught on by the normal senses (even though if the mind was tired and sleepless whole night). The place feels to be filled with freshness and cool light (or Nur) peaceful to heart, which can be seen with the open eyes of heart. The freshness of such night-time multiplies in the sacred month of Ramadan.
Such silent hours are replete with resplendent moments of timeless ecstasy and full of the pleasures of the Divine intimacy. These proactive moments can be made great by offering prayer (Salat Tahajjud) to Allah. As prayer is a devotional meditation, in which the man is in meeting with Allah and he can whisper share his secrets and intimacies with the Allah. Reading the holy scripture Quran, or Sufi writings is also enlightening. Sufi or slow instrumental - like whirling dervish's flute, or sitar music may also be used to elicit the spiritual feelings, contemplation on the true love of Allah, and meditation on the Divine manifestation.
Rise early at dawn, when our storytelling begins.
In the dead of the night, when all other doors are locked,
the door for the Lovers to enter opens.
Be wide awake in the dark when Lovers
begin fluttering around the Beloved's window,
like homing pigeons arriving with flaming bodies.
~Abu-Said Ibn Abil-Kheir
In the dead of the night, when all other doors are locked,
the door for the Lovers to enter opens.
Be wide awake in the dark when Lovers
begin fluttering around the Beloved's window,
like homing pigeons arriving with flaming bodies.
~Abu-Said Ibn Abil-Kheir
The story of failure and a big man
"With God's help I shall not fail"
The litany of failures, punctuated his life throughout 30 years, is a living and eloquent example of successful use of defeat in achieving victory. His record is as follows:
- Lost job, 1832
- Got defeated for legislature, 1832
- Failed in business, 1833
- Elected to legislature, 1834
- Beloved one (his allegedly first love) died, 1835
- Experienced nervous breakdown, 1836
- Defeated for Speaker, 1838
- Tried for nomination in a political party Congress and lost, 1843
- Elected to Congress, 1846
- Lost renomination, 1848
- Applied for post of land officer and got rejected, 1849
- Contested for senate and lost, 1854
- Defeated for nomination for Vice-President, 1856
- Again contested for senate and lost, 1858
- Got elected President of U.S., 1860
he said:
------------------------
"God selects His own instruments, and sometimes they are queer ones; for instance, He chose me to steer the ship through a great crisis."
- - Abraham Lincoln - Man of God, By John W. Hill, P. 221
----------------------------
"I shall not do more than I can, and I shall do all I can to save the government, which is my sworn duty as well as my personal inclination. I shall do nothing in malice. What I deal with is too vast for malicious dealing."--From the July 28, 1862 Letter to Cuthbert Bullitt ?
"If I were to try to read, much less answer, all the attacks made on me, this shop might as well be closed for any other business. I do the very best I know how - the very best I can; and I mean to keep doing so until the end. If the end brings me out all right, what's said against me won't amount to anything. If the end brings me out wrong, ten angels swearing I was right would make no difference."--The Inner Life of Abraham Lincoln: Six Months at the White House by Francis B. Carpenter (Lincoln, University of Nebraska Press, 1995), pp. 258-259.
Passion of The Hallaj
As his Guide, al-Junayd came to know everything about al-Hallaj's heart, which was very sensitive and exactly like that of a child. He knew his soul and what Allah, Most High, had created in his spirit. He saw that this new student was an especially ecstatic and passionate (`ashiq) lover with a very pure Eye, who was completely in love with everything about his Beloved from Whom he feared to be separated for a moment.
In al-Hallaj's case the Secret of the Love seized and intoxicated his entire being. His longing and yearning for Allah was such that only in his total destruction by Him could he find the Union which was the sole purpose and goal of his life. This was the Beauty (al-jamal) and the Majesty (al-jalal) of his bondsmanship to Allah, and like a great river flowing from its source to the ocean, nothing could hinder or stop its course.
Al-Hallaj, while he was still a youth said,
"And already love had engraved Him in my heart with its red-hot iron of desire-what a branding!"
The Love of Allah meant for al-Hallaj that: "You remain standing in front of your Beloved when your qualities are destroyed, and when your existence has disappeared in His Existence." Remembering the hadith of the Prophet, prayers and peace be upon him: Nothing loves Allah by any action which is more pleasing to Him than loving Him, al-Hallaj said, "Suffering is He Himself, whereas happiness comes from Him."
Al-Hallaj, who accustomed himself to suffering, did not mean by the necessity of suffering that this was the returning of the human being, through Allah's Majesty (jalal) to be as he was before he was, which was how al-Junayd had spoken about the Love. Al-Hallaj saw the meaning of suffering through the Love as the way by which the human being could come through the deep Secret Love (al-`ishq) to taste the essence of the Essence of Allah, and the meaning of the Secret of the Creation. Passionate overflowing love (`ishq) meant for al-Hallaj the ever-moving, creating and recreating Love by which all is destroyed in order to be brought back again to further tasting of the Essence, and a higher state of ecstasy and annihilation.
Al-Hallaj's spirit would not allow him to stay for long in any place,
and he felt called again to travel to distant places. He said, "Now I am
going to the lands of many gods to call men to Allah." So he took a boat to
India and from there he travelled to China.
When someone asked him about the Unity of Allah (at-tawhid), he answered him: "Allah, Most High, is the very One Who Himself affirms His Unity by the tongue of whomsoever of His creatures He wishes. If He affirms HisUnity in my tongue it is He Who does so, and it is His Affair. Otherwise, my brother, I myself have nothing to do with affirming Allah's Unity." Here al-Hallaj was not speaking from any humanity, but with the tongue of the Unity. In his presence he was in fact always affirming Allah's Unity, but in his heart he knew that no matter to how many different places he travelled to bring the people to Allah, still his witnessing would not be completed. So it was that, moved by this burning desire which he saw could not be fulfilled except in the total destruction of his very existence, he broke his discipline of silence, and tore aside the Veil to reveal the hidden Secret. Thus his need and longing to eliminate the I am between himself and his Beloved God took on a more open form.
There is a story told by one of al-Hallaj's young followers, Ibrahim ibn Fatik: One day I went to see my Master al-Hallaj at a house belonging to him; and I arrived at a moment when he was in a state of absence. I saw him standing on his head saying, "You Who make me near to You by Your Presence, and Who set me at a distance by Your Absence, as far as is Eternity from time, You manifest Yourself to me so that I think of You as the All, and You withdraw Yourself from me until I deny Your Existence. But Your Absence does not continue, and Your Presence does not suffice. War with You does not succeed, and peace with You is not secure."
He said in a poem:
"The long-awaited revealing of a well-kept secret
is becoming clear to you.
A dawn is breaking on your darkness.
Your own heart is the veil covering the Secret.
If you had kept yourself
He would not have been revealed to you.
But when you destroy your own heart
He enters it and discloses His holy revelation.
So, guarded by this revelation,
an ever-nourishing dialogue will follow
Its verse and prose delicious to Us both."
Increasingly the delicious meanings of his ecstatic states took possession of him until he reached a point where the two states of belief and unbelief had disappeared in the Majesty (jalal) of Allah's Decree for him, so that finally he came to be called an unbeliever by those who could not understand. For how could there be any meeting-place between he who loves through the ecstasy of annihilation and he who loves by the outside Law?
In a chapter of his Kitab at-Tawasin, al-Hallaj drew a parallel between the hadith of the Prophet, (peace be upon him) who said: "Die before you die," and a moth which is attracted to the flame of a candle. It circles the flame and little by little approaches it until in the end it is burned by it. He compared himself to the moth which does not want either the light or the candle or its heat, but only to throw itself into the flame. This was exactly the same, he said, as his own case with the Love of his Beloved God-to throw himself into the Fire of the Love, and to be consumed by It. For at the moment of being consumed he would reach the completed Perfection of the Order of Allah for him, and the Reality of his true existence in Him.
He, may Allah be pleased with him, wrote in his Diwan:
"There is no longer between me and the Truth (al-haqq),
Explanation, nor proof, nor signs to convince me.
Here shines out the vision of God, like a flame
Resplendent in its dazzling sovereignty.
Only he knows God to whom He makes Himself known.
The ephemeral, which passes away with time,
Cannot know what is Eternal
So that the Creator can no longer be removed
>From what He has created.
Do you not see this temporal being turned away from Him
For the remainder of time?
The proof is His, from Him, towards Him
And in Him the Witness itself,
Of the Reality in a revelation,
Which distinguishes the good from the evil.
His is the proof, from Him, in Him and for Him.
In truth we have found It,
Even as a science in Its outer manifestation.
Such is my existence, my evidence and my conviction.
Such is the Oneness of my proclaiming His Unity, my belief!
Thus do those express themselves who are One in Him,
And who know Him, in secret and in public.
This is the summit of existence of those
Who are intoxicated by Allah, the sons of the People of God,
The companions of my soul!"
~+~
Picked and edited work from the
work: http://www.sufimaster.org/husayn.htm
In al-Hallaj's case the Secret of the Love seized and intoxicated his entire being. His longing and yearning for Allah was such that only in his total destruction by Him could he find the Union which was the sole purpose and goal of his life. This was the Beauty (al-jamal) and the Majesty (al-jalal) of his bondsmanship to Allah, and like a great river flowing from its source to the ocean, nothing could hinder or stop its course.
Al-Hallaj, while he was still a youth said,
"And already love had engraved Him in my heart with its red-hot iron of desire-what a branding!"
The Love of Allah meant for al-Hallaj that: "You remain standing in front of your Beloved when your qualities are destroyed, and when your existence has disappeared in His Existence." Remembering the hadith of the Prophet, prayers and peace be upon him: Nothing loves Allah by any action which is more pleasing to Him than loving Him, al-Hallaj said, "Suffering is He Himself, whereas happiness comes from Him."
Al-Hallaj, who accustomed himself to suffering, did not mean by the necessity of suffering that this was the returning of the human being, through Allah's Majesty (jalal) to be as he was before he was, which was how al-Junayd had spoken about the Love. Al-Hallaj saw the meaning of suffering through the Love as the way by which the human being could come through the deep Secret Love (al-`ishq) to taste the essence of the Essence of Allah, and the meaning of the Secret of the Creation. Passionate overflowing love (`ishq) meant for al-Hallaj the ever-moving, creating and recreating Love by which all is destroyed in order to be brought back again to further tasting of the Essence, and a higher state of ecstasy and annihilation.
Al-Hallaj's spirit would not allow him to stay for long in any place,
and he felt called again to travel to distant places. He said, "Now I am
going to the lands of many gods to call men to Allah." So he took a boat to
India and from there he travelled to China.
When someone asked him about the Unity of Allah (at-tawhid), he answered him: "Allah, Most High, is the very One Who Himself affirms His Unity by the tongue of whomsoever of His creatures He wishes. If He affirms HisUnity in my tongue it is He Who does so, and it is His Affair. Otherwise, my brother, I myself have nothing to do with affirming Allah's Unity." Here al-Hallaj was not speaking from any humanity, but with the tongue of the Unity. In his presence he was in fact always affirming Allah's Unity, but in his heart he knew that no matter to how many different places he travelled to bring the people to Allah, still his witnessing would not be completed. So it was that, moved by this burning desire which he saw could not be fulfilled except in the total destruction of his very existence, he broke his discipline of silence, and tore aside the Veil to reveal the hidden Secret. Thus his need and longing to eliminate the I am between himself and his Beloved God took on a more open form.
There is a story told by one of al-Hallaj's young followers, Ibrahim ibn Fatik: One day I went to see my Master al-Hallaj at a house belonging to him; and I arrived at a moment when he was in a state of absence. I saw him standing on his head saying, "You Who make me near to You by Your Presence, and Who set me at a distance by Your Absence, as far as is Eternity from time, You manifest Yourself to me so that I think of You as the All, and You withdraw Yourself from me until I deny Your Existence. But Your Absence does not continue, and Your Presence does not suffice. War with You does not succeed, and peace with You is not secure."
He said in a poem:
"The long-awaited revealing of a well-kept secret
is becoming clear to you.
A dawn is breaking on your darkness.
Your own heart is the veil covering the Secret.
If you had kept yourself
He would not have been revealed to you.
But when you destroy your own heart
He enters it and discloses His holy revelation.
So, guarded by this revelation,
an ever-nourishing dialogue will follow
Its verse and prose delicious to Us both."
Increasingly the delicious meanings of his ecstatic states took possession of him until he reached a point where the two states of belief and unbelief had disappeared in the Majesty (jalal) of Allah's Decree for him, so that finally he came to be called an unbeliever by those who could not understand. For how could there be any meeting-place between he who loves through the ecstasy of annihilation and he who loves by the outside Law?
In a chapter of his Kitab at-Tawasin, al-Hallaj drew a parallel between the hadith of the Prophet, (peace be upon him) who said: "Die before you die," and a moth which is attracted to the flame of a candle. It circles the flame and little by little approaches it until in the end it is burned by it. He compared himself to the moth which does not want either the light or the candle or its heat, but only to throw itself into the flame. This was exactly the same, he said, as his own case with the Love of his Beloved God-to throw himself into the Fire of the Love, and to be consumed by It. For at the moment of being consumed he would reach the completed Perfection of the Order of Allah for him, and the Reality of his true existence in Him.
He, may Allah be pleased with him, wrote in his Diwan:
"There is no longer between me and the Truth (al-haqq),
Explanation, nor proof, nor signs to convince me.
Here shines out the vision of God, like a flame
Resplendent in its dazzling sovereignty.
Only he knows God to whom He makes Himself known.
The ephemeral, which passes away with time,
Cannot know what is Eternal
So that the Creator can no longer be removed
>From what He has created.
Do you not see this temporal being turned away from Him
For the remainder of time?
The proof is His, from Him, towards Him
And in Him the Witness itself,
Of the Reality in a revelation,
Which distinguishes the good from the evil.
His is the proof, from Him, in Him and for Him.
In truth we have found It,
Even as a science in Its outer manifestation.
Such is my existence, my evidence and my conviction.
Such is the Oneness of my proclaiming His Unity, my belief!
Thus do those express themselves who are One in Him,
And who know Him, in secret and in public.
This is the summit of existence of those
Who are intoxicated by Allah, the sons of the People of God,
The companions of my soul!"
~+~
Picked and edited work from the
work: http://www.sufimaster.org/husayn.htm
Teach him...... (Abraham Lincoln's advices to the teacher of his son)
in a latter he wrote to his son's teacher;
"He will have to learn, I know, that all men are not just, all men are not true. But teach him also that for every scoundrel, there is a hero; that for every selfish politician, there is a dedicated leader."
"Teach him that for every enemy, there is a friend. It will take time, I know; But teach him, if you can that a dollar earned is of far more valuable than five found.... Teach him to learn to loose and also to enjoy winning, steer him away from envy, if you can. Teach him the secret of quiet laughter. Let him learn early that the bullies are the easiest to kick...Teach him, if you can the wonder of books...but also give him quiet time to ponder over the eternal mystery of birds in the sky, bees in the sun, and flowers on a green hill-side."
"In school teach him it is far more honorable to fail than to cheat...Teach him to have faith in his own ideas, even if every one tells him they are wrong...Teach him to be gentle with gentle people and tough with tough. Try to give my son the strength not to follow the crowd when every one is getting on the bandwagon. Teach him to listen to all men but teach him also to filter all he hears on a screen of truth and take only the good that comes through."
"Teach him, if you can how to laugh when he is sad...Teach him there is no shame in tears. Teach him to scoff at cynics and to beware of too much sweetness...Teach him to sell his brawn and brain to the highest bidders; but never to put a price tag on his heart and soul. Teach him to close his ears to a howling mob...and to stand and fight if he thinks he's right."
"Treat him gently; but do not cuddle him because only the test of fire makes fine steel. Let him have the courage to be impatient....let him have the patience to be brave. Teach him always to have sublime faith in mankind."
"This is a big order; but see what you can do...he is such a fine little fellow, my son.........."
Abraham Lincoln
Relevant post:
- The story of failure and a big man
Afterwind's story: Happiness laughed in my ear
edited photo
I have not always been unfamiliar to the concepts of 'real love' and Spirituality since my my late teen age, as I touched it at different occasions. Ishrat Ali Abdi, a poet and my teacher during interpreting the beautiful verses of Urdu poetry put some light on the ideas and concepts of Sufism, which were abundantly displayed in the poetic culture of Muslim India. That was the first time, when I came to know about 'wahdat al-wujud' and 'wahdat ash-shahud' in literature. I started writings my own poems, and my poems had also got a colour of Sufism as traditional poetry had, and the main concepts of my writings became to be about God, love, the feminine beauty and moral culturedness etc. Still my approach was superficial. Though I touched the surface through literature, but had never pierced the wall which was standing between my world and the spirituality.
Then I came across the ideological realm of Deoband. I loved it, as it tended to give reasonable, logical and revivalist interpretation of Islam. This system so much powerful, that it brought many powerful knockings in the world of Muslim Indias. It was politically so much outstanding and synchronized to the time, that except few, most of its scholars and anchor leaders stood against colonialism, and later on supported Gandhi's congressional movemnet for a united secular India (instead of advocating the partition of Pakistan and India). The beauty of Deoband was also that it had also embraced the Sufi mystic essence of Islam, but they were claiming to hold it within reasonable and appropriate forms, instead of getting indulged into the unnecessary customs which had been fashioned by the people of later times (in order to familiarize the Sufism practices with Indian culture). The Deobands press more on God love and keeping up important religious practices instead of employing other formalities. I read some the lectures of Rasheed Ahmad of Ludhiana. Though little stiff and hardbound, yet this form of Deoband's Sufism never any like any hurdle to come between the relationship between man and God. I remember the time, when the enjoyed the night standings of prayers. Though I was still unfamiliar to the deep verses of Rumi and at the periphery of Sufism, but was successful in contemplating the spiritual joy following such devotions spontaneously. I remained under the spell of Deoband until I came at the University and touched the modern western philosophy, but could never escape from the mystic lessons of poetry and the spiritual flamboyance. Though Deoband had always tried to keep logic and reasoning at hand, though it couldn't become a definite exception to social prejudices!
had also been fed up of the prejudicial and conflictual debates of religious scholars of South Asia, which tends to confuse the layman more, instead of solving the confusions in question. The university was the place which gave me an opportunity to lift religious prejudices (automatized by the society) from my life, when I saw Muslims of different countries, colours, languages offering prayers in different styles - but in a single mosque together. I studied Islamic law and traditions for 5 years, which gave me an edge to see into the core of Isam. And I failed to find any kind of hatred or prejudice in the Shariah. It is full of light from inside. But the most important phase was still ahead in my life, which made my conscious upside down, and deprived me of confidence.
At university, I stumbled upon books about modern philosophy in the library. The books which affected me the most and helped grow a sharp crackling reasoning, were about idealistic 'liberty' of human being.
It was a new era in my life which was full of new thoughts and a sense of freedom as a moral was refreshing the spirit. I am much thankful to that sort of philosophy that helped broaden my mind by opening window to new thoughts and developed the patience of acceptance for alien thoughts which could draw attention and seemed to be right. It was time, when my heart was proud with democratic egalitarianism and eyes were glowing with utilitarianism! This philosophical reasoning was taking its roots deep into my personality, that a day came when it took my hand and escorted into the realm of social philosophy!
As the socialism, in that time, seemed to me the the ultimate destination of egalitarian reasoning. The writings of Marx, Fredrik Angles and Lenin brought a big upheaval in the old tavern of my mind. As my thoughts had corroborated the moral legitimacy socialism as being the motto of social welfare and utilitarianism as which had been further interpreted as "good for all". This was the time, when the 'atheist rationale' enshrouded in the attractive veils of social philosophy, was ready to hit hard on my mind and soul, and a phase of paradoxical contradictory thoughts was about to deprive me of the peace of mind. My thirsty heart was continuously struggling to keep me 'what I already was', through reasoning and justifications to support spiritual realm. But this innocent struggle was no more than the mere frantic flutters of a dying bird, my heart - and were nothing to stand face to face in front of the heavy barge of mathematical conclusions of ruthless materialistic philosophy, unable to recognize what It don't know, and the inquisitive mind easily fell prey to it. This was a war between mind and soul. It was solved, during a stroll in a glum back alley, stuck into queasy thoughts - when a Sufi told: "leave the sorrow, what if He doesn't lie in the dominion of your reckoning. Quit! Peace yourself". This was time, when God was merciful on me.
And I returned to my reasoning. This was time, when the maturity was knocking at the door of my mind, and when I opened this door, It came in to embraced me like an embodiment of breeze. I was already a fan of social justice, but the ultimate stage of communism became unacceptable to my realism-based reasoning. Social justice or the appropriate equality in the society was a just and balanced thought, a peak of morality and humanitarianism, and it had also been followed by big blocks like Jinnah, Gandhi, Mandela.. and it was also coming purely into the scales of realism. But it is folly of history, that Socialism was misinterpreted and enshrouded it with unnatural thoughts and then used to assist the idealistic upheaval in the world. The philosophy of Marx and Angles proposes that socialism is the first stage after the bloody revolution, which ultimately leads to the communism as a final stage, in which there will not existence of any sovereign government. But this seemed unreal and unrealistic thought. So, the deluge of unreal rationalism, red philosophy, idealistic liberty left and it took away what it had bought with it earlier. Now was left, only what was sustainable, mediocre and was reliable in approach towards the practicality.
As to God, I had shunned every efforts to reach Him through reasoning, or philosophy, or any kind of justifying. There was only but ultimate way, I reckoned, to disentangle the mystery of Allah - and it is 'Love'! And now my heart was peaceful. Though the philosophical readings had beaten my thoughts too much and inflicted much harm for the time-being, but thanks too, as It prepared my mind for the study of the real. This was time when I was standing on the inception of reality. But did not enter yet, as I had no experience of love, what was indispensable teacher.
But later on, a shocking incidents happened which opened the way and facilitated my understanding! I am still learning to know myself. Though got mistaken many times. But the incidents, experiences or tests of life always teach, while leaving, the better knowledge. Same like running after winds, tumbling and then standing.. again tumbling and then standing, again and again.. in the pursuance of catching some fragrance, some dust and some truth. The inception in one's life may start with a sudden awe of inspiration or by other way, following pains and miseries, but that teaches and make close to the Real. Maybe I could never have went beyond the first threshold of Love, but I do respect such painstaking, as it makes me feel 'afterwind'!
Some recommendations to dispel the poverty
How does the religion fights against the poverty? Islam always press on the importance of the hard work by declaring 'God helps those who help themselves'. Besides, personal endeavor and inspiration of hard work, it also adds some spiritual solutions in the fight against the poverty. Lets see how!
photo by Will CroffAl-Waq'ia
Al-Waqʿia (The Inevitable) is the 56th chapter of the Quran. It's recital provides a safeguard against poverty. [Recite]
Abdullah ibn Mas'ud reported that the Prophet Muhammad (peace upon him) said,
Al-Waqʿia (The Inevitable) is the 56th chapter of the Quran. It's recital provides a safeguard against poverty. [Recite]
Abdullah ibn Mas'ud reported that the Prophet Muhammad (peace upon him) said,
"Whoever recites surah al Waqiah at night would never encounter poverty"The Prophet Muhammad (peace upon him) also said:[Ibn as-Sunni 620, Bayhaqi]
"Surah al Waqiah is the Surah of Wealth, so recite it and teach it to your children" [Ibn Asakir]
Other verses of Quran:
Ayat Al-Kursi or verse of the Chair is verse number 255 of the chapter 2. Reciting it every time returning home keeps away poverty. [Recite]
I read from somewhere that, when leaving home, if one recites Ayat al-Kursi, then Allah will send 70,000 Angels to as forgiveness from God for him until he returns home, and upon his return Poverty will be removed from him.
It is also said, whoever recites the first 4 verses of Al-Baqarah , then Al-Kursi and then the last 3 verses of Al-Baqarah, will not be inflicted with any kind of difficulty in his wealth or himself, Satan will not come near him and he will not forget the Qur'an.
I read from somewhere that, when leaving home, if one recites Ayat al-Kursi, then Allah will send 70,000 Angels to as forgiveness from God for him until he returns home, and upon his return Poverty will be removed from him.
It is also said, whoever recites the first 4 verses of Al-Baqarah , then Al-Kursi and then the last 3 verses of Al-Baqarah, will not be inflicted with any kind of difficulty in his wealth or himself, Satan will not come near him and he will not forget the Qur'an.
Sadaqah is an Islamic term that means "voluntary charity". Normally, it meanss the alms or support given to the poor and needy. Sadaqah may also include the general acts of charity, that even it includes growing trees near roadsides with an intention to provide the shadow to travellers in summers.
Sadaqah is a business with God. The people who give charities or Sadaqah, God showers His blessings on them, and return every Sadaqah with multiplications. Ali, the door of the city of knowledge said:
MarriageSadaqah is a business with God. The people who give charities or Sadaqah, God showers His blessings on them, and return every Sadaqah with multiplications. Ali, the door of the city of knowledge said:
When you get wary of the worldly destitution and no way of income appear, then do business with Allah by giving alms.
Marriage is a joining of two fortunes. Since Allah has already fixed the livelihood of every human being in their fate. So, the wife brings the luck of her part in the new home.
A few reasons for povertyI searched online these some 41 reasons which cause poverty to come. I already have seen some of these reasons on a pamphlet (I wonder if such things could be listed under the name 'public mysticism') pasted in some public barbershop or elsewhere in Islamabad. Maybe they have any reference or source of authentication, but as my endeavors are concerned, I could not find any authentic reference or note belonging to the presumption that these 41 reasons have any relation to the poverty. Anyhow, to the extent of their own nature as being the fair or unfair, permissible or impermissible, these acts or omissions have been addresses by the religion. For example, the act of pissing while standing (it cause clothes be dirty) or the act of nail biting (it is not beautiful behavior) are disliked by Islamic belief system. On the other hand, pamphlet declared these acts to be causing poverty.
These 41 reasons as being 'causes of poverty' touches the heart. It follows as under:
These 41 reasons as being 'causes of poverty' touches the heart. It follows as under:
1. By not reading Namaaz and Quran.
2. By reading Quran without ablution.
3. By calling parents by their names or disrespecting them.
4. To be annoyed with receiving visitors.
5. By being unkind to relatives.
6. To hit and scold your children without reason.
7. To eat without saying 'Bismillah' (in the name of God).
8. To eat without washing the hands.
9. To eat while head uncovered or with the left hand.
10. To eat near a deceased or in the dark.
11. To leave food uncovered.
12. To delay food that has been already served.
13. To leave dishes unwashed after eating.
14. To wash your hands in eating utensils.
15. To take a false oath.
16. To talk of worldly things in the Musjid (place of worship) or during Wudhu (ablution).
17. To sleep until the sun rises.
18. To sleep between Maghrib and Esha (It is the time when the sun has set but night hasn't come yet).
19. To sleep naked.
20. To urinate in the bathroom.
21. To go to the toilet with head uncovered.
22. To talk in the toilet.
23. To pass urine or stool on a pathway or under a tree.
24. To laugh in a cemetery.
25. To use broken utensils.
26. To use a broken comb.
27. For ladies to remain with the head uncovered.
28. To stand and comb or tie the hair.
29. To sweep at night.
30. To sweep the house and keep the dirt in the house.
31. To keep long nails, of bite one's nails.
32. To sew torn clothes on the body.
33. To have a haircut while one haven't took bath after sex with spouse.
34. To keep the pubic hairs more than forty days.
35. To put off a flame by blowing it.
36. To sit on the stoop of the house.
37. To leave shoes upside down and not straighten it.
38. To leave spider cob-webs in the house.
39. To burn the peel of garlic or onions.
40. Not to help a person in trouble at night.
41. It has been mentioned by some pious persons that to be intimate with the wife on Saturday after sunset till Sunday morning and on Tuesday after sunset till Wednesday morning is not regarded as a good time. They said that if the wife becomes pregnant in this time they there is a risk of sickness and bad habits in the child.
2. By reading Quran without ablution.
3. By calling parents by their names or disrespecting them.
4. To be annoyed with receiving visitors.
5. By being unkind to relatives.
6. To hit and scold your children without reason.
7. To eat without saying 'Bismillah' (in the name of God).
8. To eat without washing the hands.
9. To eat while head uncovered or with the left hand.
10. To eat near a deceased or in the dark.
11. To leave food uncovered.
12. To delay food that has been already served.
13. To leave dishes unwashed after eating.
14. To wash your hands in eating utensils.
15. To take a false oath.
16. To talk of worldly things in the Musjid (place of worship) or during Wudhu (ablution).
17. To sleep until the sun rises.
18. To sleep between Maghrib and Esha (It is the time when the sun has set but night hasn't come yet).
19. To sleep naked.
20. To urinate in the bathroom.
21. To go to the toilet with head uncovered.
22. To talk in the toilet.
23. To pass urine or stool on a pathway or under a tree.
24. To laugh in a cemetery.
25. To use broken utensils.
26. To use a broken comb.
27. For ladies to remain with the head uncovered.
28. To stand and comb or tie the hair.
29. To sweep at night.
30. To sweep the house and keep the dirt in the house.
31. To keep long nails, of bite one's nails.
32. To sew torn clothes on the body.
33. To have a haircut while one haven't took bath after sex with spouse.
34. To keep the pubic hairs more than forty days.
35. To put off a flame by blowing it.
36. To sit on the stoop of the house.
37. To leave shoes upside down and not straighten it.
38. To leave spider cob-webs in the house.
39. To burn the peel of garlic or onions.
40. Not to help a person in trouble at night.
41. It has been mentioned by some pious persons that to be intimate with the wife on Saturday after sunset till Sunday morning and on Tuesday after sunset till Wednesday morning is not regarded as a good time. They said that if the wife becomes pregnant in this time they there is a risk of sickness and bad habits in the child.
If anyone know any other reason of poverty or add any reference in '41 reasons', then one is welcomed in the "comments". Thank you
~Afterwind~
Poem: It is a party of night, prepare the tavern
محفل ِ شب ہے سجادو میخانہ
پلا پلا کے مجھے بنا دو میخانہ
آج شب بھر شمع نہ بجھنے دو
لہو پلاؤ اسے، جلادو پروانہ
شراب تھوڑی سی بہادو روزن سے
تیری دہلیز پہ کب سے کھڑا ہے دیوانہ
تیری گلی سے گزر کے زاہد بدمست ہوا
کیسا پردہ تیرا، کیسا شرمانا
میرے نشے کی آخر کوئی انتہا تو ہو
توڑ دو ساغر سارے جلادو میخانہ
ساقی ساغر ہے تیرا میرا رشتہ
معطرنظریں میریں، پاک تیرا میخانہ
رمز ِ توحید آج آشکارہ ہوجائے
شہر ِ جنوں میں بہادو میخانہ
پلا پلا کے مجھے بنا دو میخانہ
آج شب بھر شمع نہ بجھنے دو
لہو پلاؤ اسے، جلادو پروانہ
شراب تھوڑی سی بہادو روزن سے
تیری دہلیز پہ کب سے کھڑا ہے دیوانہ
تیری گلی سے گزر کے زاہد بدمست ہوا
کیسا پردہ تیرا، کیسا شرمانا
میرے نشے کی آخر کوئی انتہا تو ہو
توڑ دو ساغر سارے جلادو میخانہ
ساقی ساغر ہے تیرا میرا رشتہ
معطرنظریں میریں، پاک تیرا میخانہ
رمز ِ توحید آج آشکارہ ہوجائے
شہر ِ جنوں میں بہادو میخانہ
شاعر: (آفٹرونڈ) طارق رشید
Translation:
It is a party of night, prepare the tavern
give me, give me drink so much, make me tavern myself
don't let the candle blow out tonight
feed her the drink of blood, though at expense of caterpillar's life
pour some drink from the window
since how long at Your threshold, see, is standing a madman
even the pious forget his wits while crossing Your street
what a face-veiling is your this!!? what kind of blushing is this?
there should also be some ending of my narcosis
shatter all the chalices, burn the tavern off
oh, the Host, chalice is relation between You and me..
my eyes are fragrant with respect, Your tavern is sacred and clean
let the secret of Oneness (monotheism) be exposed today,
spill the wines of love in the city of passion!
(a poem of Afterwind)
give me, give me drink so much, make me tavern myself
don't let the candle blow out tonight
feed her the drink of blood, though at expense of caterpillar's life
pour some drink from the window
since how long at Your threshold, see, is standing a madman
even the pious forget his wits while crossing Your street
what a face-veiling is your this!!? what kind of blushing is this?
there should also be some ending of my narcosis
shatter all the chalices, burn the tavern off
oh, the Host, chalice is relation between You and me..
my eyes are fragrant with respect, Your tavern is sacred and clean
let the secret of Oneness (monotheism) be exposed today,
spill the wines of love in the city of passion!
(a poem of Afterwind)
Sincerity has value, repenting brings sainthood
photo by rebelotیہ منظوم دعا میں نے ماضی میں لکھی تھی، شائع کررہا ہوں۔ امید ہے آپ کی روحانی ضرورتوں کو پورا کرے گی۔ (آفٹر ونڈ) طارق رشید
اخلاص کی قیمت ہے تیرے دربار میں مولا
توبہ سے ولایت ہے تیرے سنسار میں مولا
اِن بھیگی نگاہوں سے دو قطرے گراکر
لایا ہوں حضور تیرے دربار میں مولا
تو دیتا رہا اتنا کہ شُکر بھی کم تھا
ہر لحظہ تیرے حضور شرمسار میں مولا
سرکار (صلی اللہ علیہ وسلم) کی سنت میں رنگ تیرا ہے
آجائے تیرا رنگ میرے کردار میں مولا
دنیا سے اُٹھانا مجھے در ِ حالتِ سجدہ
اور مے بھی پلانا تیرے دیدار کی مولا
توبہ سے ولایت ہے تیرے سنسار میں مولا
اِن بھیگی نگاہوں سے دو قطرے گراکر
لایا ہوں حضور تیرے دربار میں مولا
تو دیتا رہا اتنا کہ شُکر بھی کم تھا
ہر لحظہ تیرے حضور شرمسار میں مولا
سرکار (صلی اللہ علیہ وسلم) کی سنت میں رنگ تیرا ہے
آجائے تیرا رنگ میرے کردار میں مولا
دنیا سے اُٹھانا مجھے در ِ حالتِ سجدہ
اور مے بھی پلانا تیرے دیدار کی مولا
......
Translation: Sincerity has worth in Your court, O Lord
Translation: Sincerity has worth in Your court, O Lord
Sincerity has worth in Your court, O Lord
Repentance may convert sinners into saints, in Your this world, O Lord
Two droplets after shedding from these wet eyes,
I have have brought them to present in the court of Your Majesty!
You kept giving off to me so much , that even my frustrated thankfulness became answer-less!
Every moment, I feel shy in front of You, O Lard
The tradition or practice of Muhammad (upon him peace) reflects Your light,
Would that that light also reflect into my character! O Lard
When will the time of leaving come, lift my soul in my state of prostration during the practice of prayer,
And also quench my thirst with the wine of manifestation (theophany/divine disclosure) of Your beauty!
(a poem of Afterwind)
Repentance may convert sinners into saints, in Your this world, O Lord
Two droplets after shedding from these wet eyes,
I have have brought them to present in the court of Your Majesty!
You kept giving off to me so much , that even my frustrated thankfulness became answer-less!
Every moment, I feel shy in front of You, O Lard
The tradition or practice of Muhammad (upon him peace) reflects Your light,
Would that that light also reflect into my character! O Lard
When will the time of leaving come, lift my soul in my state of prostration during the practice of prayer,
And also quench my thirst with the wine of manifestation (theophany/divine disclosure) of Your beauty!
(a poem of Afterwind)
Fear from the shadow of darkness is false! There is No End!
Why our moods get off, when there comes any account of graveyard? Why a deep melancholy and sensation of blank stillness covers our thoughts during attending a funeral? Why everything seems stopped and our heart starts lamenting over the short-life of happiness? we are craving for the light, cheers, beauty, motion, cackles and shinning light: in short the Alchemy! ? Is there any end?
photo uploaded by Thiago LeonOur soul loves the light, and hate the dead stillness, sorrow, and the fear of getting lost into the dark and unknown nothingness! Now let's try to resolve this code!
The logic we follow is the big answer! We have developed a wrong logic. Our mathematics starts from "Zero" or nothingness. The principals of math developed on the basis of the "experiences" and the "imaginations". In other words, the harsh realities mixed with our soft modifiable imaginations, and we made a philosophy - The philosophy of mathematics. This philosophy says that every thing starts from zero or nothingness! It is unable to see the existence beyond the zero! If you go deep beyond zero, there will come -1, and then -2, and then -3, and so on -, if "-" or "negativity" denotes the the 'nothingness', then this nothingness will keep on growing as far in negative direction, you go beyond zero. Science so far is rejecting the nothingness.
As to the findings of the science so far, matter can not be deleted. Any how, it can be transformed into energy. It has been unable to find the proof of "nothingness", since the death of the matter or energy has never observed so far! And this is a spot where the spirituality starts answering.
According to Islamic ideology, whatever we have and see now is existence. Existence never started from zero. Rather, it started from "the perfection" - The God!
Allah (The Only One God) was always there. Even it is not better to say Him to be first or last of the sequence, because he is not part of any sequence which could start from zero or finish somewhere. He is from ever, and forever! If there were any 'nothingness or zero' available, then it would lie somewhere in between His 'from ever' and forever. But not before or after Him. Because He is the First and the Last, and whether 'existence'(everything) or 'nothingness(nothing) could never transcend His Highness. So, we are able to make a following formula.
Allah ------ 0 ------ 1,2,3,4,5....
Allah --- Nothingness ---> Creation (Existence) ---> Forever (Will of God)!!
God gave order and then nothingness came into being, then He ordered the existence (like universe) to come into being. So, we are able to say that both nothingness and existence are Will or Order of God.
A great mystic saint of Islam Hazrat Manzur Ibn-e-Hallaj (R.A) ventured to explain about the Tawheed, (or Monotheism) of God as follow:
Al-Hallaj says about Allah:
"Before" does not outstrip Him,
"after" does not interrupt Him
"of" does not vie with Him for precedence
"from" does not accord with Him
"to" does not join with Him
"in" does not inhabit Him
"when" does not stop Him
"if" does not consult with Him
"over" does not overshadow Him
"under" does not support Him
"opposite" does not face Him
"with" does not press Him
"behind" does not limit Him
"previous" does not display Him
"after" does not cause Him to pass away
"all" does not unite Him
"is" does not bring Him into being
"is not" does not deprive Him from Being.
Concealment does not veil Him
His pre-existence preceded time,
His being preceded non-being,
His eternity preceded limit.
If thou sayest 'when',
His existing has outstripped time;
If thou sayest 'before', before is after Him;
If thou sayest 'he', 'h' and 'e' are His creation;
If thou sayest 'how', His essence is veiled from description;
If thou sayest 'where', His being preceded space;
If thou sayest 'ipseity' (ma huwa),
His ipseity (huwiwah) is apart from things.
Other than He cannot
be qualified by two (opposite) qualities at
one time; yet With Him they do not create opposition.
He is hidden in His manifestation,
manifest in His concealing.
He is outward and inward,
near and far; and in this respect He is
removed beyond the resemblance of creation.
He acts without contact,
instructs without meeting,
guides without pointing.
Desires do not conflict with Him,
thoughts do not mingle with Him:
His essence is without qualification (takyeef),
His action without effort (takleef).
-Poetry of Sufi 'Al-Hallaj' taken from book, 'The Doctrine of the Sufis' by Arberry, Arthur John
~afterwind~
Realistic prayer
"Might the fishes devour him, this dog of a Siddhartha, this madman, this corrupted and rotting body, this sluggish & misused soul! Might the fishes and crocodiles devour him, might the demons tear hm to little pieces"
- Herman Hesse in his book 'Siddhata'
photo by nickwheeleroz
2000 years ago, when a lot of offerings went futile, the people had got disappointed from gods and goddesses of ancient local religion, despair was reigning all over India. The spiritual thirst had been such widespread, that the people attached their hope with the ascetics and yogis, who used to go deep inside the deep forests of the terrains beside Ganges to perform practices and yoga, in order to search a dhamma (dharma) for the people, which could resolve their distress. Siddhartha Buddha went into the forests and underwent different practices and experiences. When he came back, he had with him something which what they say the healing madicine of that time: a dharma, or you say an approach, an ideology! He tought a more psychological and practical approach to the humanity, that said: instead of hiding yourself behind the superstitions, come out and face. Accept the reality of life. And when you have accepted the every minute and big difficulty as the reality of life and indispensable part of it, then by practice of pious virtues and compassion towards all, you can break come out from the repetitious tormenting cycles and eventually meet the eternal peace.
Zen Master Kyong Ho, in Thousand Peaks writes: Don't hope for life without problems. An easy life results in a judgmental and lazy end. So an ancient once said, "Accept the anxieties and difficulties of this life". moreover he says: Don't expect your practice to be clear of obstacles. Without hindrances the mind that seeks enlightenment may be burnt out. So an ancient once said, "Attain deliverance in disturbances".
Bible also have a say: Hope is produced by endurance through suffering (Rom. 5:2-5) and is at the same time the inspiration behind endurance and perseverance to the end (1 Thess 1:3, Hebrews 6:11; 10:22-23)
The Islamic Sufi culture spread many pearls of wisdom over times. One day i stumbled upon Javed Chaudhry's column in some urdu newspaper. The Pakistani columnist pointed out a stereotype that most of the people ask in their prayers that all the difficulties of their lives should be lifted. But the human beings who had a strong belief in Allah and they became successful, used a different and reasonable approach. Instead their prayers use be in this style: "oh, Allah! give me the enough strength to face the incumbent difficulties. and make me capable to resolve them!". These people became the conqueror of the world, and it were them who spread the word of peace and justice everywhere. This is not just matter of style, this had been keeping many important things in it.
Two styles of asking prayer were described in that column of the Pakistani journalist. I don't say that the first style is defective or false, in which the man asks the God to eliminate all difficulties. But important thing is that the second style shouldn't be ignored. As this style has a special blend of 'hope', inspiration, passion and 'commitment with the struggle'. I wonder, if the prayers asked in such manner perhaps have got much power to in the heavens, for the beauty of humanity, true sentiments and sincerity have been mixed with the request. Lets see what God says in the final testament Quran,
Nay, seek (Allah's) help with patient perseverance and prayer: It is indeed hard, except to those who bring a lowly spirit,- (Quran, 002.045)
The story of Maryam
Maryam is currently running a very meaningful Sufi blog (visit Maryam's blog). While visiting Teresa's blog, I came across Maryam's visiting column counting her recollections about how she had aspired for seeking truth, and how her journey at last stopped at the threshold of Sufism, and a new way opened since then. May Allah give her the strength to remain successful on this path. I was much inspired by her account, and publishing it here for the readers.photo by Sir Cam
~+~I come from a family background that has devoted their lives to the order of Carmelites. Four great-aunts (I only met one ) lived their lives in monasteries. One will be beatified. My father was going to become a Catholic priest; but he had a change of heart, and became Protestant.
I was baptized by him.
Later, he abandoned the church and worked as a teacher. I think all of this is important for the religious impact it had on me. Since I was a child I felt that I could be very extroverted. But, at the same time, a clear sensitivity in what is known as the Higher Realm. I was very talkative, comical and yet, I had mystical feelings following a near death experience. But I was growing up, making friends with a very marked desire to learn, with an introspective nature, as well.
I did not feel religious, but I felt I could not completely express what I did not even know what to express. At home we did not speak about religion, and I developed a sense of adventure by traveling to other countries. For ten years, I lived in a beautiful, but difficult island in the Caribbean. No electricity, and only one hour and half of water. And yet I felt I was home. I learned to be strong while struggling, and that the poorest places had the richest concepts of spirituality. My staying there had a purpose. But, I did not realize it completely at that time.
I traveled to Greece, and Greece took me to Egypt. There, I would stay at the Coptic Christian monasteries and in Alexandria. I had this beautiful image of Jesus in a postcard and a rosary always with me.
When I left Egypt, I felt my soul was half dead, physically hurting me. I realized that I had an urge to go back there again. And I did, and ended up spending a year and half there.
There were people who, perhaps without realizing it, gave me their hand to help me follow the path. I spent a few months in the desert area. I always followed my heart, and never knew exactly what I was going to find, if I was ever going to find anything. But I was happy. Then, came a critical week. Something was going to change. I was afraid and I prayed, but would feel the saddest afterwards. There was a silence.
Not a sweet silence, filled with answers. But, silence that hurts. But, I continued to walk. Far to these devotional places where I would rather go before my trip, looking like a cemetery, a place full of sorrow, of guilt and sadness. To me, to feel God was to feel Love. To feel alive. To feel calmness, joy or ecstasy in the heart. And, even not to feel it, was to feel it.
There are many kinds of silence…
I used to visit the monks, I cried, and left feeling empty. But, I had a key. This love was the key, and Islam was the door. It set me free, completely.
And now,, I was in Christian land and yet I embraced Islam. It was another step.
Then… a book by Ibn ‘Arabi which I bought in Cairo became a great discovery. I had previously been writing poems, stories and my thoughts in many notebooks. But I felt so connected with this book by Ibn ‘Arabi,
Are Sufis romantically in love with God? Are Sufis in a platonic love with God? Is it this flame inside, this prison called body, this ecstasy what the Sufis speak about? I was amazed at what I was discovering. I had already been feeling it, and doing some of the practices, by intuition, of Sufis, in their call and Love for God…
I realized afterwards, through reading, how much I was connected to their way. Without realizing it, I had found the great affinity with what my heart had always felt, and never knew how to express. I continued with the prayers. The glowing prayers. But I did not read a collection of books about Sufism, because I preferred to continue the way I was. I did not feel the desire to read a lot about Sufi poetry. I preferred to wait and write and see if still I was similar, somehow, to the Sufis.
Before this discovery, I had spent a very difficult time, realizing the truths about some bad habits in all religions, which are full of forms. Meaning, you cannot do this, and don’t do that, etc. Also, deception about some of its followers. I listened to the metaphysical reasons for some forms in Islam. In prayer. In silence. But, I realized that, again, man wants to be powerful, even if it is in religion or spiritual fields. Even in Sufism and some of their schools, . I am thankful for having lived in a Christian background. I am also thankful for Islam, because they brought me to Sufism. I love the true Islam. It is, I think, a wonderful and precise way to connect with Sufism because it sets one’s soul free, first.
Without the feeling of guilt, humans can experience paradise in their own heart, and in someone else’s. I don’t have many books about Sufism and don’t know everything about it. I do it slowly and taste the time. I do not want to be the knower. But, learning Sufism has lifted veils for my eyes to truly see, allowed my heart to truly feel, my mind to truly realize, and my spirit to truly see everything.
Weeping was something I used to do, before I read about Sufism. Being drunk on love, to the point of babbling..
I had read Omar Khayyam, but never knew it would happen to me. One day, a scholar in Sufism, told me that I was already a Sufi. I told him that I did not want to be one yet, I do not want this yearning to end. So, he became, in silence, a guide to me. He still is, even from a physical distance. I am grateful to him, although he does not know that he is my guide. Sufism is the greatest and most simple connection with the Almighty God, Allah, the Master of the Worlds. It is not a selfish love of God, it is a child’s love, with a mature soul, which sees life in amazement. Without mediators. We can do it, we can be responsible. One can find Sufis in all religions. Even someone waiting for the bus. Perhaps, they do not know they are. I do not belong to any school, or Sufi group. I learn from them all…
Ya Haqq
Prayer, patience and hope
Jesus of Nazareth, Matthew 7:7-8
Ask, and it shall be given you;
seek and you shall find;
knock, and it shall be opened unto you:
For every one that asks receives;
and he that seeks finds:
And to him that knocks,
it shall be opened.
photo by msultan7Ask, and it shall be given you;
seek and you shall find;
knock, and it shall be opened unto you:
For every one that asks receives;
and he that seeks finds:
And to him that knocks,
it shall be opened.
I read somewhere a famous quote that 'when i look over my past, i see it abound with miracles'. and better it should be extended as: ' and my hope doubles up, when i sense the would-be miracles, which may happen to help in any moment'. These many miracles are brought by God.
Since this world is not same in intellect, cleverness and resources. Clever people win using their intellect. Hard workers win using their sincerity and devotion with their duty. But still the success can not be consummated until and unless there is a Will of Allah. Allah feed even losers and fools (who are sincere in their commitments), and may give them through miracles more like or than intellectuals and cleverly fellows. This universal system is always working behind the
veil of time and have been keeping up an equilibrium in the universe.. You may call it Justice.
Prayer is the brain of worship. It is a very intimate and frank link between the creatures and God. So, in any time of need, one ought to turn to God and plead for help. He gives to them, who ask from Him! According to Islamic studies, no prayer goes futile. If some prayer did not bear fruit in this material world, it may still be accepted that would be transformed into blessing after the worldly life.
Hope should be said the half of belief and solid base of prayer.. It reflect the sincerity of belief. Christian mysticism gives a strong message of hope. 'Losing hope' has been declared as blasphemy, and suicide as a great sin in Islamic studies.
Now let's see, what God says in the final testament Quran:
Quran, 071.013
"'What is the matter with you, that ye place not your hope for kindness and long-suffering in Allah,-
Quran, 041.049
Man does not weary of asking for good (things), but if ill touches him, he gives up all hope (and) is lost in despair.
Quran, 003.126
Allah made it but a message of hope for you, and an assurance to your hearts: (in any case) there is no help except from Allah. The Exalted, the Wise:
Quran, 004.099
For these, there is hope that Allah will forgive: For Allah doth blot out (sins) and forgive again and again.
O ye who believe! Turn to Allah with sincere repentance: In the hope that your Lord will remove from you your ills and admit you to Gardens beneath which Rivers flow,- the Day that Allah will not permit to be humiliated the Prophet and those who believe with him. Their Light will run forward before them and by their right hands, while they say, "Our Lord! Perfect our Light for us, and grant us Forgiveness: for Thou hast power over all things."
Copyright & the knowledge..
"Things can be copyrighted, thoughts cannot be copyrighted, and certainly meditations cannot be copyrighted. They are not things of the marketplace. Nobody can monopolize anything. But perhaps the West cannot understand the difference between an objective commodity and an inner experience. For ten thousand years the East has been meditating and nobody has put trademarks upon meditations." - OSHOShiite scholars of Islamic law do not accept the copy rights because in their view knowledge is for free like air, sunlight, and water .. and it can not be owned in the sense of individual property right!
~afterwind~
Truth of Action
Do less.. but do perfectly! The imprint, or impression which you are leaving over the time, and this planet is the action you are doing! Your contribution will persist after you in this world in the form of your action. Same like an old man who is planting a fruit tree, although he understand the reality the he will not able to see its fruit in his life.. but he has a hope that his grandparents will enjoy its fruit and climb over its shoots.. passersby will take rest under its shade during hot summer, or rainy winters.. and birds will take shelter in its leaves.. the pray of gratitude will directly or indirectly appear for him from every heart of whoever will get benefit.. The old man is not doing that virtue for money or any consideration from any one in this world, he is doing it.. because virtue in its very essence is itself a return, it is giving to his heart and his action has become a source of pleasure for him! Allah is a great Admirer of virtue, He never keeps any thing, and always returns every good deed with the best consideration! He is The King of the kings, and nothing ever decreases in His treasure!
So, whenever you have chosen a job, finish it with due diligence. Just burn yourself completely, get absorbed in it completely and forget every negative thought and eliminate the wall made by the negative emotions which is causing disruption in the way of action. You will find a peace to your existence. When you have fulfilled your duty with wholeheartedly, it is followed by a deep pleasure, a mental satisfaction. And the respect will follow you as well.
~+~
The two worst strategic mistakes to make are acting prematurely and letting an opportunity slip; to avoid this, the warrior treats each situation as if it were unique and never resorts to formulae, recipes or other people's opinions. - Paulo Coelho
“When you do something, you should burn yourself up completely, like a good bonfire, leaving no trace of yourself” - Shunryu Suzuki
"Whatsoever you do, do it with deep alertness; then even small things become sacred." – Osho
Whatever you are doing, do it as if it is a question of life & death. Put your total energy into it, and it will give you tremendous bliss - Osho
~+~
But the Messenger and those who believe with him strive hard with their property and their persons; and these it is who shall have the good things and these it is who shall be successful. - Quran 009.088
And (there are) others who have acknowledged their faults. They mixed a righteous action with another that was bad. It may be that Allah will relent toward them. Lo! Allah is Forgiving, Merciful. - Quran 009.102
Perfect Determination
Perfect Determination:The most important thing, which is also the first step of any path, is the perfect determination. How can you start a journey, if your heart is not ready to start it? How can you get up from bed, if your heart want some more sleep? If you want to change any thing in this world, then the first thing is to change yourself first!. If you want to lead your group, your nation, try to change yourself and transform yourself into a leader first! or you want to lose weight, even then you will need a true determination! Make up your mind, first!
This is the determination and it should be perfect in its wholeness. Many people make determinations, but they are not always winner in achieving what they determined for! Because they were not true in their determination.. there determination was not perfect in its essence. The strength of determination vary in levels among people. Determination is a reflection of our personality, and the clarity of our thoughts. Never mess up ideas into mere confusions. First clear your thoughts, and find your goal which can satisfy your being and this universe.. then be determined over your heel. You should be whole in your determination.. it will become an inspiration for you and will push you to the struggle!
~+~
When a person really desires something, all the universe conspires to help that person to realize his dream. - Paulo CoelhoThe world lies in the hands of those who have the courage to dream and who take the risk of living out their dreams - each according to his or her own. - Paulo Coelho
~+~
There is a purpose behind you. The whole intends to do something through you. - OshoIf you can get into any act with your whole heart, you are total. Totality brings wholeness, and totality brings wholeness, and totality brings health, and totality brings sanity. - Osho
~+~
And certainly We gave a commandment to Adam before, but he forgot; and We did not find in him any determination.
Among the Believers are men who have been true to their covenant with Allah: of them some have completed their vow (to the extreme), and some (still) wait: but they have never changed (their determination) in the least:
© Copyright Afterwind
Master of the Jinn, a novel
Master of the Jinn, a novel by Irving KarchmarHere is a tale set on the Path of the Heart, a mystical adventure wherein a modern-day Sufi master sends seven companions on a quest for the original Ring of Power, and the greatest treasure of the ancient world - King Solomon's ring. It is the very same seal ring of a hundred legends, given to King Solomon by God to command the Jinn, those terrifying demons of living fire.
By sea and across deserts, they are led by a strange faqir guide of many names. Through the mightiest of storms and into a lost city, the travelers come at last to the gateway of the Subtle Realm, the land of the Jinn.
But the quest has a strange effect on everyone chosen to go: visions enter their dreams, remembrances and tears fill their hearts, and mysteries abound; unearthly storms and unending night, the Gates of Heaven open
at last, and invincible demons of smokeless fire.
It is a tale woven of ancient legends found in the Old Testament, the Talmud, and the Koran, and although it is set in the present, the search for the truth of the ring leads them into a circle of ageless destiny, where the companions discover not only the fate of the Jinn, but also the Path of Love and the infinite Mercy of God
also reviews by:
* Salma Mohiuddin, Editor, Inspire Magazine
* Ali Eteraz review in Alt.Muslim online magazine
* Mary Granick - SUFISM: An Inquiry Magazine (Vol. XII, No. 2), 2005
* Skylar Burris, Editor, Ancient Paths Christian Literary Magazine
* Dave Bennett, Dharma-Talks.com
* Catchild - BookFetish.org
"A Masterpiece of Modern Islamic Mysticism"
- Amazon.com review
- Amazon.com review
"Awe Inspiring Mystical Adventure"
- Amazon.com review
- Amazon.com review
Buy this Ebook at Mobipocket at:
http://www.mobipocket.com/
or get one for a friend that has a Kindle at:
http://www.amazon.com/Mast
win or lose!
oh, the purpose!
if i will be the successful
i will be the happiest person
and if lose,
will cry a lot
in both situations, the thing is same
'that i loved you very much'
the wish was true!
© Copyright Afterwind
first photo: by wszullberg, second photo: by weimieweim
Advice
"Jesus said: 'Whoever perennially lies, loses his beauty; and whoever quarrels with people, loses his human decency; and whoever is persistently despondent, becomes drawn and emaciated, and whoever behaves irritably, submits his soul to torture and misery.'"('Jesus in the Eyes of the Sufis', by Dr. Javad Nurbakhsh)
Qawwali - Maula Maula Maula Mere Maula
Arziyaan Sari Mein, Chehre Pe Likh Ke Laaya Hoon
all requests i, have brought written on forehead
Tumse Kya Mangu Mein, Tum Khud Hi Samjah Lo...
Tumse Kya Mangu Mein, Tum Khud Hi Samjah Lo...
what should i ask from You, You know Yourself
Ya Maula..., Maula Maula Maula Mere Maula
Ya Maula..., Maula Maula Maula Mere Maula
O Lord..., Lord Lord Lord My Lord
(Maula Maula Maula Mere Maula) - 2
(Maula Maula Maula Mere Maula) - 2
Lord Lord Lord my Lord
(Maula Maula Maula Maula) - 2
(Maula Maula Maula Maula) - 2
Lord Lord Lord Lord
Dararein Dararein Mathey Pe Maula
cracks are all over (my) forehead, Lord!
cracks are all over (my) forehead, Lord!
Maramat Mukdar Ki Kar Do Maula, Mere Maula..
Mend my fate, Lord! my Lord..
(Tere Dar Pe Jhuka Hoon Meeta Hoon Bana Hoon) - 2
over Your door I have prostrated, i've finished, i've come into being
(Tere Dar Pe Jhuka Hoon Meeta Hoon Bana Hoon) - 2
over Your door I have prostrated, i've finished, i've come into being
(Marammat Mukdar Ki Kar Doo Maula..) - 2
Do mending of (my) fate, Lord
(Jo Bhi Tere Dar Aaya, Juhkne Jo Sar Aaya
whoever came over Your door, which head came to prostrate
Do mending of (my) fate, Lord
(Jo Bhi Tere Dar Aaya, Juhkne Jo Sar Aaya
whoever came over Your door, which head came to prostrate
Mastiyan Piye Sabko, Jhoomta Nazar Aaya) - 2
Joys come on everyone(?), he seemed dancing (in elation)
Pyaas Le Ke Aaya Tha, Dariya Woh Bhar Laya
who went to you[r home] with thirst, he came out with river
who went to you[r home] with thirst, he came out with river
Noor Ki Barish Mein Beeghta Sa Tar Aaya
(he) came wet like being draggled in the rain of holy light
Noor Ki Barish Mein.. Ooo
In the rain of light.. Ooo
In the rain of light.. Ooo
Noor Ki Barish Mein, Beeghta Sa Tar Aaya
Lord Lord Lord my Lord
(Maula Maula Maula Maula) - 2
Lord Lord Lord Lord
(Jo Bhi Tere Dar Aaya, Juhkne Jo Sar Aaya
whoever came over Your door, which head came to prostrate
(O Ek Khusbu Aati Thi) - 2
O a scent used to come
Mein Bhatakta Jata Tha, Reshmi Si Maya Thi
I used to jept straying, illusion was silk like
Aur Mein Takta Jata Tha
and I used to keep starring
(Jab Teri Gali Aaya, Sach Tabhi Nazar Aaya) - 2
when came in Your street, it was then that the truth became visible
Mujhe Mein Woh Khusboo Thi, Jisse Tune Milwaya
that fragrance was inside me, which You made (me) meet with
Maula Maula Maula Mere Maula
Lord Lord Lord my Lord
(Maula Maula Maula Maula) - 2
Lord Lord Lord Lord
Aaa Aaaa...
Tut Ke Bikharna Mujhko Zarur Aata Hai
i do know how to get dispersed after being broken up
Hoo, Tut Ke Bikharna Mujhko Zarur Aata Hai
Hoo, i do know how to get dispersed after being broken up
Varna Ibbadat Wala Sha'uor Aata Hai
otherwise i also have understanding of how to do worship
(Sajde Mein Rehne Do, Abb Kahin Na Jaunga) - 2
let (me) stay in prostration, now (i) will not go anywhere
Abb Jo Tumne Tukhraya To Sawar Na Paunga
now if you refuse me, then i will not be able to be repaired
Maula Maula Maula Mere Maula
Lord Lord Lord my Lord
(Maula Maula Maula Maula) - 2
Lord Lord Lord Lord
Sar Utha Ke Mene To Kitni Khwahishe Ki Thi
how many wishes i made proudly
Kitne Khwaab Dekhe The Kitni Khosishe Ki Thi
how many dreams i wove, how many struggles i made
Jab Tu Rubaru Aaya...
when You came in front of me
Jab Tu Rubaru Aaya Nazarein Na Mila Paya
when You came in front of me, i was not able to meet glance
Sar Jhuka Ke Ek Pal Mein... Ooo
by bowing head in a moment... Ooo
Sar Jhuka Ke Ek Pal Mein Mene Kya Nahi Paya
by bowing head in a moment, i got everything
(Maula Maula Maula Mere Maula) - 2
Lord Lord Lord my Lord
(Maula Maula Maula Maula) - 2
Lord Lord Lord Lord
(Maula Maula Maula Mere Maula) - 2, mere Maula
Lord Lord Lord My Lord, my Lord
(Maula Maula Maula Maula) - 2, mere Maula
Lord Lord Lord Lord , my Lord
(Mora Piya Ghar Aaya, Mora Piya Ghar Aaya) - 6
my Beloved came to (my) home, my Beloved came to (my) home,
(Maula Maula Maula Mere Maula) - 2
Lord Lord Lord my Lord
Mere Maula Maula Maula Maula
Lord Lord Lord Lord Lord
Mere Maula Maula Maula Maula, Mere Maula..
my Lord Lord Lord Lord, my Lord..
(he) came wet like being draggled in the rain of holy light
(Maula Maula Maula Mere Maula) - 2 Lord Lord Lord my Lord
(Maula Maula Maula Maula) - 2
Lord Lord Lord Lord
Dararein Dararein Mathey Pe Maula
Cracks are all over (my) forehead, Lord!
Cracks are all over (my) forehead, Lord!
Maramat Mukdar Ki Kar Do Maula, Mere Maula..
Mend my fate, Lord my Lord(Jo Bhi Tere Dar Aaya, Juhkne Jo Sar Aaya
whoever came over Your door, which head came to prostrate
Mastiyan Piye Sabko, Jhoomta Nazar Aaya) - 2
joys come on all(?), he seemed dancing (in elation)
(O Ek Khusbu Aati Thi) - 2
O a scent used to come
Mein Bhatakta Jata Tha, Reshmi Si Maya Thi
I used to jept straying, illusion was silk like
Aur Mein Takta Jata Tha
and I used to keep starring
(Jab Teri Gali Aaya, Sach Tabhi Nazar Aaya) - 2
when came in Your street, it was then that the truth became visible
Mujhe Mein Woh Khusboo Thi, Jisse Tune Milwaya
that fragrance was inside me, which You made (me) meet with
Maula Maula Maula Mere Maula
Lord Lord Lord my Lord
(Maula Maula Maula Maula) - 2
Lord Lord Lord Lord
Dararein Dararein Mathey Pe Maula
cracks are all over (my) forehead, Lord!
cracks are all over (my) forehead, Lord!
Murammat Muqaddar Ki Kar Do Maula, Mere Maula..
Mend my fortune, Lord my LordAaa Aaaa...
Tut Ke Bikharna Mujhko Zarur Aata Hai
i do know how to get dispersed after being broken up
Hoo, Tut Ke Bikharna Mujhko Zarur Aata Hai
Hoo, i do know how to get dispersed after being broken up
Varna Ibbadat Wala Sha'uor Aata Hai
otherwise i also have understanding of how to do worship
(Sajde Mein Rehne Do, Abb Kahin Na Jaunga) - 2
let (me) stay in prostration, now (i) will not go anywhere
Abb Jo Tumne Tukhraya To Sawar Na Paunga
now if you refuse me, then i will not be able to be repaired
Maula Maula Maula Mere Maula
Lord Lord Lord my Lord
(Maula Maula Maula Maula) - 2
Lord Lord Lord Lord
Dararein Dararein Mathey Pe Maula
cracks are all over (my) forehead, Lord!
cracks are all over (my) forehead, Lord!
Maramat Mukdar Ki Kar Do Maula, Mere Maula..
Mend my fate, Lord my LordSar Utha Ke Mene To Kitni Khwahishe Ki Thi
how many wishes i made proudly
Kitne Khwaab Dekhe The Kitni Khosishe Ki Thi
how many dreams i wove, how many struggles i made
Jab Tu Rubaru Aaya...
when You came in front of me
Jab Tu Rubaru Aaya Nazarein Na Mila Paya
when You came in front of me, i was not able to meet glance
Sar Jhuka Ke Ek Pal Mein... Ooo
by bowing head in a moment... Ooo
Sar Jhuka Ke Ek Pal Mein Mene Kya Nahi Paya
by bowing head in a moment, i got everything
(Maula Maula Maula Mere Maula) - 2
Lord Lord Lord my Lord
(Maula Maula Maula Maula) - 2
Lord Lord Lord Lord
(Maula Maula Maula Mere Maula) - 2, mere Maula
Lord Lord Lord My Lord, my Lord
(Maula Maula Maula Maula) - 2, mere Maula
Lord Lord Lord Lord , my Lord
(Mora Piya Ghar Aaya, Mora Piya Ghar Aaya) - 6
my Beloved came to (my) home, my Beloved came to (my) home,
(Maula Maula Maula Mere Maula) - 2
Lord Lord Lord my Lord
Mere Maula Maula Maula Maula
Lord Lord Lord Lord Lord
Mere Maula Maula Maula Maula, Mere Maula..
my Lord Lord Lord Lord, my Lord..
Action, Work & Perfect Struggle - Quotes
“When you do something, you should burn yourself up completely, like a good bonfire, leaving no trace of yourself”
“Zen is not some kind of excitement, but concentration on our usual everyday routine.”
"If you take pride in your attainment or become discouraged because of your idealistic effort, your practice will confine you by a thick wall."
"Practice does not mean that whatever you do, even lying down, is zazen. When the restrictions you have do not limit you, this is what we mean by practice…."
"When you sit, you will sit. When you eat, you will eat…. If you say,”It doesn’t matter,” it means that you are making some excuse to do something in your own way with your small mind. It means that you are to some particular thing or way. That is not what we mean when we say, “Just to sit is enough,” or “Whatever you do is zazen.” Of course, everything you do is zazen, but if so, there is no need to say it. p. 41
Pt. 3 : Right Understanding, "Naturalness"
-
Shunryu Suzuki
Here are some quotes (i think they belong to Osho, the spiritual psychiatrist) :
You are perfect as you are, with all your imperfections you are perfect. If you are imperfect, you are perfectly imperfect - but perfection is there.”
You are utterly unique, incomparably unique. You need not be like somebody else, you need not be an imitator, you have to be authentically yourself.
“Everything can become a meditation if you live it totally and intensely. And then your life becomes whole.”
The man of meditation does not become powerful:
he becomes silent, he becomes peaceful.
Power is created out of conflict:
all power is out of friction.
If you can get into any act with your whole heart, you are total. Totality brings wholeness, and totality brings wholeness, and totality brings health, and totality brings sanity.
Whatever you are doing, do it as if it is a question of life & death. Put your total energy into it, and it will give you tremendous bliss.
-Osho
Action vs. Avtivity
"Remember two words: one is "action", another is "activity". Action is not activity; activity is not action. Their nature are diametrically opposite. Action is when the situation demands it, you act, you respond. Activity is when the situation doesn't matter, it is not a response; you are so restless within that the situation is just an excuse.
Action comes out of a silent mind - it is the most beautiful thing in the world. Activity comes out of a restless mind. Action is moment to moment, spontaneous; activity is loaded with the past."
"Activity is your escape from yourself. In action you are. Find the distinction within yourself; what is activity and what is action; that is the first step. The second step is to become involved in action so that the energy moves into action and whenever there is activity to be more watchful about it, more alert. If you are aware, activity ceases, energy is preserved, and the same energy becomes action.
Action is always new and fresh like the dew drops in the morning. And a person who is a person of action is also always fresh and young. The body may become old, but his freshness continues. The body may die, but his youth continues. The body may disappear, but he remains - because God loves freshness. God is always for the new and the fresh."
- quoted from Tantra: The Supreme Understanding by
Osho
“When you want something, all the universe conspires in helping you to achieve it.”
Paulo Coelho
and lastly, an Islamic tradition relates:
"Allah, His angels and all those who live in the heavens and the earth, even the ants in their holes and the fish supplicate for those who instruct people in virtuous knowledge" (Tirmidhi)(?).
Protect me oh Lord!
sometimes fire used to erupt in the bushes & trees of 'margala' hills in backdrop of Islamabad city.. and it looked like a radiant arc of light in the night!!! i am missing that sight nowfew weeks earlier than the winter, fresh gales of wind used to bump again the face and body, and burrowing deep into the nostrils, when did i use to stand at the facading balcony of hostel wall.. i miss that freshness now
in the nights of holy month, before the call of morning prayer... when i used to turn the radio on, a sound used to recite the mystic quotes of mystic teacher Sheikh Abu Said, called between every two songs.. and that instrumental music of sitar or flute... and if i used to look out by opening the glass window.. i could feel the milky glow of moon, peaceful clouds in the blueish black sky.. s cool feeling of joy used to enter down the chest to heart and stomach.. a mystic freshness of spirituality - a feeling of closeness to Allah.. ah... could be easily sensed by the heart, which used to indulge in unknown cool pleasure, bliss, joy.. . Allah!! miss that nights of holy month of fasting, Ramadhan in the cloister like small room of hostel...
i miss that all..
and the whistling kites flying in the windy sky of summer afternoons.... what a mixed climate it had been!
and the sun downing in the western smoky fogs of illusion.. slowly slowly..
and the big nightly moon with its outlook features like a smiling face, seemingly laughing along with the happy people.. what a fresh nights had it used to be!
or.. when the electric supply used to be cut by city authority at night, relying the elbow on the railing wall, standing on the second floor, sometimes looking down on the plants on the ground, sometimes looking on the moon, I used to talk with the friend.. about the wonderful dream-time 1975's (which i had never seen myself,), movies, rape case trial in city court, morals etc
i miss that all..
those feelings, thrills, passions, sensations, times.. .
maybe i have lost that all.. but still the central idea, which brought forth all that wonderful experience to this humble being, is still following this heart to protect from bad omens and shabby sorrows : that idea is the love of Allah! inshallah
Thanks oh My Lord.. Allah!!
Afterwind Anniversary
Praise to Allah, 2 years have been completed today, since afterwind appeared for the first time on web, with a shattered softened heart, and drifting tears.. No doubt, the spiritual love of Allah is the true medicine and peace for the broken hearts of this world!
Uncertainties, doubts, desires, expectations, disappointments, infatuation, the feeling of loss, sorrow, melancholy are the part of test from Allah. The music that brings tears, sobs, and peace, and the support of mystic friends is really a true gift of heaven! May Allah show us the right path and mercy on the sincere souls.
Prayers,
