Sufis

V.V.S Manian

(Vol 1)

Contents

What a Human Is, Now I Know Sufi Beliefs Music and "Whirling" and Sufism The true spirit of Ramadan Sufis and Ramadan Prayer for Sufis

Rabia Basri Saint Nuri Jalalud’din Hakim Abul Kajdud ibn Adam Ghaznavi Lex Hixon Zeb-un-Nissa Yunus Emre Hazrat Malik Ibn Dinar Fariduddin Attar Abdul Karim Jili Al-Fu ḍ ayl ibn Rahman Ibn Salman al-Kharaqani Al-Jahiz Bibi Jamal Khatun Bishr ibn Hareth Dawud al-Tai Saida Manoubia Al-Qushayri Hujwiri Hazrat Shaikh Fakhr al-Din Razi Abusaeid Kayam The man who has proved in his life to be the friend of every person he meets, in the end will prove to be the friend of God. Hazart Inavath Khan, Sufi saint

Courtesy: Quara

What a Human Is, Now I Know

Muhittin , Sufi poet from the (16th century)

They're always talking about human, human -- What a human being is; now I know. They are always discussing heart, the heart -- What the heart is; now I know.

Within the heart of the believer it was found -- it wasn't found anywhere outside. We found it in our own vast selves. What faith is, now I know?

This is how they pick the wheat from the chaff, and where your words and deeds must speak for you. This is where the wise ones guide the Path -- What the essence of this Sufi way is; now I know. What the pious fearful carry like baggage, why they shoot their arrows at the faithful, what they hide and trumped in nice language -- What doubt is, now I know.

Given all these attributes, I became a person. Through God's vastness I was forgiven everything. I found absolute oneness with Reality. What the guest is, now I know.

I said to my inner self are humble, and the Glorious one showered me in blessings; there was a sign that seared me in the heart. What the proof is, now I know.

Muhittin proclaims the Truth is a spectator. God is everywhere if you are willing to see. What is the hidden, what is the apparent -- What a human being is, now I know.

(English version by Jennifer Ferraro & Latif Bolat, Original Language Turkish) Sufism

د ر راه طلب عاقل و دیوانه یکی است در شیوهی عشق خویش و بیگانه یکی است آن را که شراب وصل جانان دادند در مذهب او کعبه و بتخانه یکی است Quatrain 305 On the seeker’s path, wise men and fools are one. In His love, brothers and strangers are one. Go on! Drink the wine of the Beloved! In that faith, and pagans are one

Sufism is less a sect of Islam; it is more a mystical way of approaching Islamic faith. It has been defined as "mystical Islamic belief and practice in which Muslims seek to find the truth of divine love and knowledge through direct personal experience of God." (WP) The Practitioners of Sufism (Tasawwuf), referred to as Sufis, often belong to different rung or "orders". This is different from congregations formed around a grand master who is referred to as a Mawla and who maintains a direct chain of teachers back to Prophet Muhammad. These orders meet for spiritual sessions in places known as zawiyahs or tekke.

Sufis strive for (perfection of worship) as detailed in a hadith: "Ihsan is to worship Allah as if you see Him; if you can't see Him, surely. Sufis regard Prophet Muhammad as Al Insan Kamil, which is a concept that describes Muhammad as the primary perfect man who exemplifies the morality of God. Sufis regard Prophet Muhammad as their leader and prime spiritual guide. (WP)

Muslims and mainstream scholars of Islam define Sufism as simply the name for the inner or esoteric dimension of Islam which is supported and complemented by outward or exoteric practices of Islam, such as Islamic Law. In this view, "it is absolutely necessary to be a Muslim" to be a true Sufi, because Sufism's "methods are inoperative without" Muslim "affiliation". Orthodox views also maintain that Sufism is unique to Islam.

The term Sufism evolved in Western languages in the early 19th century, It is derived from the term for a mystic, Sufi, which in turn is derived from suf, “wool.” This likely refers to the woolen garment of early Islamic ascetics. Islamic in general is called tasawwuf (, “to dress in wool”) in Arabic. Sufis are also referred to as fuqara, “the poor,” the plural form of the Arabic faqir. The Persian equivalent is darvish. These are the roots of the English terms and , used interchangeably for an Islamic mystic.

Sufism has been a prominent movement within Islam. It grew out of an early ascetic movement within Islam, which, sought to counteract the worldliness that came with the rapid expansion of the Muslim community.

The earliest form of Sufism arose under the Umayyad Dynasty (661–749) less than a century after the founding of Islam. Mystics of this period meditated on the Doomsday passages in the , thereby earning such nicknames as "those who always weep." These early Sufis led a life of strict obedience to Islamic scripture and tradition and were known for their night prayers. Many of them concentrated their efforts upon tawakkul, absolute trust in God, which became a central concept of Sufism. A century, a new emphasis on love changed into mysticism. This development is attributed to Rabi'ah al-'Adawiyah (d. 801), a woman from who formulated the Sufi ideal of a pure that was disinterested, without hope for Paradise or fear of Hell. Other important developments followed, including strict self-control, psychological insight, "interior knowledge," annihilation of the self, mystical insights about the nature of man and the Prophet, hymns and . This period, from about 800-1100 AD is referred to as classical Sufism/ classical mysticism.

The next important development in Sufi history was the development of fraternal orders, in which disciples followed the teachings of a leader-founder. The 13th century is considered the golden age of Sufism, in which some of the greatest mystical poems were composed. Important figures from this period include Ibn al'Arabi of Spain, Ibn al-Farid of Egypt, Jalal ad-Din ar-Rumi of Persia, and Najmuddin Kubra of . By this time, Sufism had permeated the whole of the Islamic world and played a large role in the shaping of Islamic society.

Sufi Beliefs Sufi beliefs are based on orthodox Islam and the text of the Quran. The core principles of Sufism are tawakkul (absolute trust in God) and (the truth that there is no deity but God). Tawhid is rich in meaning for mystics: it has been interpreted by some as meaning that nothing truly exists but God or that nature and God are but two aspects of the same reality. The love of God for man and the love of man for God are also very central to Sufism, and are the subjects of most Islamic mystical poetry and hymns.

Sufi practices have their foundation in purity of life, strict obedience to Islamic law and imitation of the Prophet. Through self-denial, careful introspection and mental struggle, Sufis hope to purify the self from all selfishness, thus attaining ikhlas, absolute purity of intention and act.

"Little sleep, little talk, little food" are fundamental and fasting is considered one of the most important preparations for the spiritual life.

Sufis are distinguished from other Muslims by their fervent seeking of , a "tasting" that leads to an illumination beyond standard forms of learning. The Path, the Sufi way of life is called a tariqah, "path." The path begins with repentance and submission to a guide (sheikh or ). If accepted by the guide, the seeker becomes a disciple (murid) and is given instructions for asceticism and meditation. This usually includes sexual abstinence, fasting and poverty. The ultimate goal of the Sufi path is to fight the true Holy War against the lower self, which is often represented as a black dog.

On his way to illumination the mystic will undergo such changing spiritual states (hal) as qabd and bast, constraint and happy spiritual expansion, fear and hope, and longing and intimacy, which are granted by God and change in intensity according to the spiritual "station" in which the mystic is abiding at the moment. The culmination of the path is ma'rifah (interior knowledge, gnosis) or mahabbah (love), which implies a union of lover and beloved (man and God). The final goal is annihilation ('), primarily of one's own qualities but sometimes of one's entire personality. This is often accompanied by spiritual ecstasy or "intoxication."

After the annihilation of the self and accompanying ecstatic experience, the mystic enters a "second sobriety" in which he re-enters the world and continues the "journey of God."

Music and "Whirling"

A central method on the Sufi path is a ritual prayer or (“remembrance”, derived from the Qur'anic injunction to remember God often in Surah 62:10). It consists in a repetition of either one or all of the most beautiful names of God, of the name “Allah,” or of a certain religious formula, such as the profession of faith: “There is no God but Allah and Muhammad is his prophet.” A rosary of 99 or 33 beads has been in use since as early as the 8th century for counting the thousands of repetitions.

In the mid-9th century some mystics introduced sessions with music and poetry recitals (') in in order to reach the ecstatic experience—and since then debates about the permissibility of sama', filling many books, have been written. Narcotics were used in periods of degeneration, coffee by the “sober” mystics.

The well-known "Whirling " are members of the of Turkish Sufis, based on the teachings of the famous mystic Rumi (d.1273). The practice of spinning around is the group's distinctive form of sama. The whirlers, called semazens, are practicing a form of meditation in which they seek to abandon the self and contemplate God, sometimes achieving an ecstatic state. The Mevlevi sect was banned in by Ataturk in 1925, but performances for tourists are still common throughout the country.

The clothing worn for the ritual and the position of the body during the spinning is highly symbolic: for instance, the tall camel-hair hat represents the tomb of the ego, the white cloak represents the ego's shroud, and the uplifted right hand indicates readiness to receive grace from God.

Nearly 200 Sufi saints have contributed their thoughts in the past few centuries. We will present few of their contribution to the faith in this book Islam and Sufism “Whatever its name is Sufism or anything else, this is not important, the most important thing is that these people adore, want and work for the degree of benefaction; it is among the highest degrees in religion. So Sufism is not away from religion, but they seek the highest degree in religion which is doing favor.” Hassan Elagouz,

The World Sufi Forum has seen participation from around 22 countries, including , Egypt, USA, Russia and among others.

How Islam does is different from Sufism?

Islam means submitting to God’s will and accepting that there no God but one God and Muhammad is the messenger of God, peace and blessings. Sufism is the way of purifying the heart from bad manners and characteristics. Faith according to Islam is the belief of one God, the existence of spiritual beings known as angels, ( Imran Visram, studies Religion and Business).Islam is the religion; Sufism is a Tariqah or path within.

The complexities of diversity which rely within the Islamic Fold are magnificent and beautiful in nature. If we are to examine each and every custom of each and every tariqah, we would be studying Islam our whole lives and not run out of things to learn about (which many scholars do, even today)?

Sufism is particularly addressed as the mystical tradition of Islam. They have many practices which differ in nature from the other, often more common, paths of Islam. Some of these practices include forms of meditation (i.e. the Mevlevi Sufis are known as Whirling Dervishes) and prayers (i.e. dhikr, or chanting the names of God or phrases from the Qur'an).

The ultimate goal of each Sufi is Fana Fillah, to loose oneself in the essence of Allah. There is also a strong belief in the concept of 'dying before one dies', or experiencing the Divine Grace of Allah before physically passing away from the earth. This can be done by attaining the state of Fana Fillah.

There are four stages of Sufism that lead to Fana Fillah: 1. Shariah (the external path) 2. Tariqah (the internal path) 3. Haqiqah (mystical truth) 4. Marfat (gnosis, ultimate truth and reality)

Stories and poetry are two things are known for. Parables were often used to explain messages of Sufi Islamic thought. An example, extracted from “Essential Sufism” can be found below: "Service does not have to be great or dramatic. Years ago, the mother of one of the Ottoman sultans was devoted to charity. She built mosques and a great hospital and had public wells dug in parts of that were without water. One day, she went to watch the construction of the hospital she was having built, and she saw an ant fall into the wet concrete of the foundation. She lifted the ant out of the concrete and set it on the ground. "Some years later she passed away. That night she appeared to a number of her friends in their dreams. She was radiant with joy and inner beauty. Her friends asked her if she had gone to Paradise because of all her wonderful charities, and she replied, 'I am in Paradise, but it is not because of those charities. It is for the sake of an ant'." (www/islamoblog/blogspot.in)

The true spirit of Ramadan

Love all and hate none, Mere talk of peace will avail you naught Mere talk of God and religion will not take you far Bring out all the latent powers of your being And reveal the full magnificence of your immortal self Hasan Chishti

Ramadan is the month in which the Holy Quran was revealed to Prophet Mohammed. Ramadan is also a month to recite the holy text fully. This month of fasting helps to attain Taqwa (performing of actions which please Allah and abstaining from those actions that displease Him). During this month Muslims try not to see, hear, speak or do what displeases God.

Yet in this holiest of holy month, some terrorist killed a senior journalist Shujaat Bukhari in Srinagar. He was shot in Lal Chowk on the way to an Iftar party. These terrorists defied what is said in the holy text on the eve of Ramadan. They shamelessly choked the beads of prayers with blood of an innocent man. They will not have the mercy of Allah. It is the saddest Ramadan for Muslims across the country.

Ramadan is celebrated with liberal charity and true friendship towards all. It is not a makeshift political Iftar party to spread communal hatred and improve vote bank. True Ramadan spirit gets into your hearts and minds and makes you embrace all factions and treat every human on earth with dignity, respect and care. This teaching is what Islamic terrorists seem to have missed. Prayer and bloodshed is not the route to solve human conflicts or misunderstandings.

Sufis and Ramadan Ramadan is greeted by Sufis as a good friend and welcomed as an honoured guest. Sufis love to see this guest come and go. In Sufi terms the feast implies the meeting of the Beloved.”The Beloved is the cupbearer who pours out the wine of gnosis and love. the 15th century Persian poet writes

Helal-e jostan kaar e am mast Helal e id e khaassan daur –e jam ast

The search of the crescent of the feast Is the work of the common people? The crescent of the feast Is for the elite the circling movement of the goblet? Chishti pir said: May everyday be a day of festival of your Imami. The day of festival being in the presence of the Beloved:

Yak ruz bud’id be-yak sall be- yak baar Hamvarre marra id ze didaar –e e hamvaar We celebrate the day of festival but once a year A constant feast day is to see you, dear…

It is gentle reminder to think of God everyday and receipt the holy text as God is always at home when you celebrate HIS presence.

Hunger and spiritual state

Hazarat Nizamuddin Awliya, the famous Sufi in the Indian Subcontinent told this story (Morals for the Heart).

Once a dervish at the hospice of Shaykh Junayd Baghdadi requested the Shaykh to permit him to lead the “tarawih” (prayers performed by Sunni Muslims on the night of the Islamic month of Ramadan). Shaykh granted his request. Every evening thereafter he recited the entire Quran. Each night the Shaykh allowed him to take one loaf of bread and one jug of water to the cell of the dervish. Dervish got a loaf of bread and a jug of water everyday night. After he had recited the tarawih prayer for thirty evenings, the time of celebration arrived. The day of id, the Shaykh bid that dervish farewell. He left. After his departure, they searched his cell and found all thirty loaves of bread untouched. Each night he had consumed one jug of water and nothing more. Hunger is self chosen in Sufi path. According to (spiritual state), hunger on the Sufi path is characterized by humility, submission, modesty, softness, the spirit of poverty, the absence of vanity, calm behavior and absence of ignoble thoughts. The spiritual state belonging to hunger for the verifiers on the Sufi path is characterized by carefulness, purity, affability, taking distance from the world, feeling the divine and Godly power and affability. This is the true use of hunger to obtain spiritual energy. It has nothing to do with ordinary hunger. At the end of the month, breaking fast is a happy time which is usually done with family and friends. The Prophet said: Whoever fasts experiences two joys. He is joyful when he breaks his fast and is joyful because of his fasting when he meets his Lord”. The most interesting and religiously significant part of Ramadan is paying “Zakat” charity to the needy and suffering. The Quran says “of their wealth take alms to purify and sanctify them”. So Zakat not only purifies the person giving charity but also makes the distribution to the needy, lawful and ethical. Thus Zakat in spirit is an act of inner worship whilst in its external forms; it is the implementation of social service. Ramadan by Festival of Fast Breaking: or Eid al –Fitr which is the day of celebration throughout the world. On this day after prayers, families and friends join in eating and distributing presents especially to children. It is not the day for political brownie points or injecting racial venom like it is happening in our country. Hindus and Muslims are Indians first and that is the spirit with which we should celebrate this holy day. Not to trigger restlessness among brothers and sisters of both communities. Islam belongs to no party. It belongs to ALLAH, the merciful.

Prayer for Sufis

With the first ‘Allah hu Akbar’, they put the world and all its inhabitants behind them. With the second ‘Allah hu Akbar’, they forget the hereafter. With the third ‘Allah hu Akbar’, they cast the very thought of anything other than God out of their hearts. With the fourth ‘Allah hu Akbar’, they forget even themselves.

Rabia Basri Rabia Basri was born in 95 A.H. in Basra in a poor family. She was the fourth daughter of her father. She was born on a dark night. When Rabia was born, there was nothing in the house for her father lived in a very poor condition. He did not possess even a drop of oil to anoint her navel; there was no lamp and not a rag to swaddle her in. He already had three daughters and Rabia was the fourth; that is why she was called by that name. Her sister asked her father to get some oil from the neighbor’s house, but he said he would never ask anyone for any help except Allah. When he slept with a heavy heart, he dreamed that Prophet Muhammad (peace be upon him) came to him and said, “Don't grieve, your newborn daughter is a favorite of the Lord and will lead many Muslims to the right path. You should approach the Amir of Basra and present him a letter with a message that every night he is wont to offer 100 daroods to me and on Friday nights 400. But this Friday he did not offer daroods, so tell him that as a penalty he must give you 400 dinars.”

Rabia’s father went to the Amir. The Amir was delighted on receiving the message. He distributed 1,000 dinars to the poor and joyously gave 400 to Rabia's father. The Amir then asked Rabia’s father to come to him whenever he needed anything as it was an honor for him to help somebody liked by Allah.

After the death of her father, Basra was hit by famine. Rabia got separated from her sisters and left alone. She was with a caravan that was attacked by robbers. The chief of the robbers took Rabia as captive and sold her as a slave. Rabia’s new master made her do hard work.

One day while she was going out, a man chased her. She ran to save herself but fell down and broke her arm. Thereupon, she prayed to Allah, “I am a poor orphan and a slave. Now my hand is broken. But I do not mind these things if Thou be pleased with me...” Rabia used to spend the whole night in prayer after finishing her household work. She used to fast regularly. Once when her master woke up in the middle of the night he was attracted by Rabia's prayer:

The master felt that it was sacrilegious to keep her as a slave. He freed her and offered her the choice of staying with him or leaving. She told him she wanted to carry on her worship in solitude. She went to the desert and devoted herself to worship. Her mentor was Hassan Basri. Much of her early life is narrated by Farid Al-Din Attar, using earlier sources. Rabia herself did not leave any written work. She devoted herself to prayers. Later she set out for Haj. Rabia reached Makkah and there she met Ibrahim Adham who also performed Haj that year.

Throughout her life, her love of God, poverty and self-denial remained her constant companions. She spent all night in prayer and contemplation. As her fame grew she had many disciples. Though she had many offers of marriage, and even one from the Amir of Basra, she refused them as she had no time for anything other than the Love of Allah.

Once Malik Bin Dinaar visited Rabia Basri. He found in her home a partly broken pitcher which she used for ablution and drinking water, a very old straw-mat on which she slept and a brick which she used as a pillow. He said to her, “I have many affluent friends. Shall I ask them to bring some items for you?”

Rabia Basri said, “O Malik! Is my Provider, your Provider and the Provider of the wealthy, not the same?” Malik said, “Yes.” Rabia then said, “Has He forgotten about the needs of the poor on account of their poverty, while he remembers the needs of the wealthy?” Malik said, “It is not so.” Rabia then said, “When He never forgets anyone, why should we remind Him? He has wished this condition for me and I am pleased with it, because it is His pleasure.”

Rabia has taught us that repentance is a gift from Allah because no one can repent unless Almighty Allah allows him to do so.

Ibn Al-Jawzi relates that at the time of her death, she called Abda Bint Abi Showal and told her that no one be informed of her death and that she be shrouded only in her old robe for burial. When her last hour came, leading gathered around her, but she told them to “Go out and leave place for the Angels.” They all went out and closed the door. While they were waiting outside, they heard from inside a voice reciting: “O soul at rest and peace! Return to your Lord...” For a long while thereafter there was silence. When they went inside, they found that she had passed away. Rabia Basri will remain to be a role model for Muslim women.

Quotes

• Indeed your days are numbered, for when one day passes; a significant portion of your life has passed away. And when that portion has fled, soon it will come to pass that your whole life has disappeared. As you know this, strive always towards the performance of good deeds. • I am not after any reward for my good works, but only that on the Day of Judgment the Prophet Muhammad (peace be upon him) should say to the rest of the Prophets: 'Behold this woman of my community; this was her work.' • All people are afraid of the reckoning of the Day of Judgment, whereas I long for it. At last Allah will address me as ‘O, My servant!' • Conceal your good qualities as much as you conceal your bad qualities. • Death is a bridge between friends. The time now nears that I cross that bridge, and friend meets Friend. O God, whatsoever Thou hast apportioned to me of worldly, things, do Thou give that to Thy enemies; and whatsoever, Thou hast apportioned to me in the world to come, give that to Thy friends; for Thou suffices me. O God, if I worship Thee for fear of Hell, burn me in Hell and if I worship Thee in hope of Paradise, exclude me from Paradise; but if I worship Thee for Thy own sake, grudge me not Thy everlasting beauty. O God, my whole occupation and all my desire in this world of all worldly things, is to remember Thee, and in the world to come, of all things of the world to come, is to meet Thee. This is on my side, as I have stated; now do Thou whatsoever Thou wilt.

Saint Nuri

Ahemed Ibn Abu al-Hassan al Nuri (known as Nuri) was a very famous Sufi saint. He was born in Baghdad in 820 CE. He was a leading figure in the Sufi community of Bagdad that centered on Abu ‘l Qasim al Junayad. Nuri and Junayad were lifelong friends. Nuri is the author of Maqamat al-qulub (stations of the Hearts). His famous saying is, “I love God and God loves me”. Nuri was one of the earliest Sufis who was truly mystical as seen in his saying “Joining with the truth is parting from everything else, as parting with everything is joining with it”.

When Nuri embarked on his mystical career, every morning he would set out from his home for the shop and pick up a few loaves. These he would distribute as alms. Afterwards he would proceed to the mosque where he worshipped till noon. Only then he went to his shop. His household imagined that he ate something in his shop whilst the people in the shop supposed that he ate at home. He continued this practice for twenty years without anyone being aware of the true facts. Nuri and several of his friends were accused of heresy and charged in 878 C.E. Nuri offered to be tried before his companions. The regent at that time was very impressed by such an offer, investigated the case and found these groups of Sufis were good Muslims. Nuri was set free but he exiled to Ar-Raggah in Syria. Nuri’s poems and writings are narrated in popular Sufism. It is said that he gained the title Nuri because he “radiated light when talking”. Nuri was renowned for his brilliant eloquence and sincerity in belief and practice. It was said that whenever Nuri spoke and the night was dark, a light would issue from his mouth so that the whole house became bright. Another version was that he declared his inner most secrets by the light of intuition. Third version is that he had to retreat to the desert where he worshipped all night through. People would go out to watch and would see the light mounting from his cell and gleaming through the night. His speeches and actions drew the disapproval of public officials and preachers. Nuri’s declaration of his passionate love for God led to a series of trials and eventually his exile from Bagdad. After some time he came back deteriorated physically. He died in 907 AD.

Anecdotes

Fire broke out in the Bazaar of Slavers in Baghdad, and many people were burnt to death. In one shop were two young Greek slaves, who were very handsome youths; the flames were lapping round them.

“Anyone who will fetch them out,” cried their owner, “I will give a thousand gold dinars.”

No one dared to attempt the rescue. All at once Noori arrived on the scene. He saw the two young slaves, shouting for help.

“Allah! In the Name of the Merciful, the Compassionate.” So saying, he plunged in and brought them both to safety. The owner of the slaves offered Noori the thousand gold dinars. “Keep your gold,” Noori told him. “And give thanks to Allah. For this dignity that has been conferred on me has been conferred because of not accepting gold, exchanging this world for the next. A party of men went to Junaid and said, “For a number of days and nights now Noori has been going around with a brick in his hand, saying ‘Allah, Allah’ He eats nothing and drinks nothing and does not sleep. Yet he performs the prayers at the proper times and observes all the ritual of the prayers.”

“He is sober. He is not in a state of having passed away,” Junaid’s companions said. “That is proved by the fact that he observes the times of prayer and knows to perform the ritual. That is a mark of conscious effort, not of passing away. One who has passed away is aware of nothing.” “That is not the case,” replied Junaid. “What you say is not true. Men in ecstasy are ‘preserved’; Allah Almighty watches over them, lest they be excluded from service at the time of service.”

Junaid then went to call on Noori. “Abul Hussain,” he addressed him, “if you know that shouting is of profit with Him, tell me and I will also shout. If you know that satisfaction with Him is better, then practice resignation, that your heart may be at rest.’ Noori ceased his shouting forthwith. “What an excellent teacher you are for us!” he exclaimed.

Jalalud’din Rumi Oh soul, you worry too much. You have seen your own strength. You have seen your own beauty. You have seen your golden wings. Of anything less, why do you worry? You are in truth the soul, of the soul, of the soul.” Rumi Jalalud’din Rumi, the thirteenth century Persian lawyer-divine and Sufi, is considered literature's greatest mystical poet. In the Islamic world today, Rumi is read for his excellence as a poet; for his rare ability to empathize with humans, animals and plants; for his personal refinement; and, above all else, for his flawless moral centre and ability to direct others towards good conduct and union with Allah. Rumi's work has been read in the West also for centuries. In recent years the popularity of his work has increased to a surprising extent. According to the Christian Science Monitor, Rumi ranked as America's best-selling poet. Many Western readers prize his work “less as a moral lodestar and resource for merging with the Absolute, and more as a vehicle for illuminating our own highly secular age”. In 1998, clothes designer Donna Karan, unveiled her spring line of fashion while musical interpretations of Rumi's work by health writer Deepak Chopra played in the background. Composers Philip Glass and Robert Wilson have written "Monsters of Grace," an operatic extravaganza that can be enjoyed with three-dimensional viewing glasses and a libretto of one hundred and fourteen Rumi poems interpreted by American poet Coleman Barks. Several versions of "Rumi cards," a new method of fortune-telling, combining snippets of the poet's work and aspects of the Tarot, have appeared in U.S. bookstores. And, for those who peruse the World Wide Web, it is possible to dial up "rumi.com" and be informed that, "In the name of God, Most Gracious, Most Merciful, Jalalu'ddin Rumi.com is coming soon." Life Rumi was born in Wakhsh () under the administration of on 30th September 1207 in a family of learned theologians. Escaping the Mongol invasion and destruction, Rumi and his family traveled extensively in Muslim lands, performed pilgrimage to and finally settled in Konya, , then part of Seljuk . When his father Bahaduddin Valad passed away in 1231, Rumi succeeded him as professor in religious sciences. Rumi 24 years old then, was already an accomplished scholar in religion and positive sciences. He was introduced into the mystical path by a wandering dervish, Shamsuddin of Tabriz. His love and his bereavement for the death of Shamsuddin found their expression in a surge of music, dance and lyric poems, Divani Shamsi Tabrizi. Rumi is the author of a six volume didactic epic work, the called the 'Koran in Persian' by Jami, and discourses, Fihi ma Fih, written to introduce his disciples into metaphysics. The Masnavi is a Sufi masterpiece which was started by Rumi during the final years of his life. He began dictating the first book around the age of 54 in the year 1258 and continued composing verses until his death. The sixth and final book would remain incomplete. Rumi and Islam Rumi's poetry is the absolute love of God. His influence on thought, literature and all forms of aesthetic expression in the world of Islam cannot be overrated. It is undeniable that Rumi was a Muslim scholar and took Islam seriously. One rubaiyat reads: در راه طلب عاقل و دیوانه یکی است در شیوهی عشق خویش و بیگانه یکی است آن را که شراب وصل جانان دادند در مذهب او کعبه و بتخانه یکی است Quatrain 305 On the seeker’s path, wise men and fools are one. In His love, brothers and strangers are one. Go on! Drink the wine of the Beloved! In that faith, Muslims and pagans are one. Rumi states: "The Light of Muhammad does not abandon a Zoroastrian or Jew in the world. May the shade of his good fortune shine upon everyone! He brings all of those who are led astray into the Way of Rumi’s poems and suggests the importance of outward religious observance and the primacy of the Qur'an. Flee to God's Qur'an, take refuge in it There with the spirits of the prophets merge. The Book conveys the prophets' circumstances those fish of the pure sea of Majesty. Rumi states: I am the servant of the Qur'an as long as I have life. I am the dust on the path of Muhammad, the Chosen one. If anyone quotes anything except this from my sayings, I am quit of him and outraged by these words. Rumi also states: "I "sewed" my two eyes shut from [desires for] this world and the next - this I learned from Muhammad." On the first page of the Masnavi, Rumi states: "This is the book of the Masnavi, and it is the roots of the roots of the roots of the (Islamic) Religion and it is the Explainer of the Qur'ân Rumi also states: "The Light of Muhammad has become a thousand branches (of knowledge), a thousand, so that both this world and the next have been seized from end to end. If Muhammad rips the veil open from a single such branch, thousands of monks and priests will tear the string of false belief from around their waists. (WP). Rumi died in 1273 and was buried next to his father's tomb in Konya, Turkey. The anniversary of his death was commemorated for centuries according to the Islamic lunar calendar, but has been celebrated in Turkey for the past 50 years according to the Western solar calendar, on December 17. On the night of this date, Mevlevis all over the world whirl in remembrance and glorification of God, and many kinds of groups read Rumi's poetry in their own languages.

Quotes

Set yourself on fire. Seek those who fan your flames” “Forget safety. Live where you fear to live. Destroy your reputation. Be notorious.”

“Where there is ruin, there is hope for a treasure.”

“Yesterday I was clever, so I wanted to change the world. Today I am wise, so I am changing myself.”

“The wound is the place where the Light enters you.” “Lovers don’t finally meet somewhere. They’re in each other all along.”

“Stop acting so small. You are the universe in ecstatic motion.”

“Raise your words, not voice. It is rain that grows flowers, not thunder.”

“Silence is the language of god, all else is poor translation.”

“What you seek is seeking you.” “The minute I heard my first love story, I started looking for you, not knowing how blind that was. Lovers don’t finally meet somewhere. They’re in each other all along.” “Let yourself be drawn by the stronger pull of that which you truly love.” “Out beyond ideas of wrongdoing and right doing there is a field. I’ll meet you there. When the soul lies down in that grass the world is too full to talk about.” “Be melting snow. Wash yourself of yourself.” “In your light I learn how to love. In your beauty, how to make poems. You dance inside my chest where no-one sees you, but sometimes I do, and that sight becomes this art.” “Don’t grieve. Anything you lose comes round in another form.” “If you are irritated by every rub, how will your mirror be polished?” “Reason is powerless in the expression of Love.” “You were born with wings, why prefer to crawl through life?” “Travel brings power and love back into your life.” “I closed my mouth and spoke to you in a hundred silent ways.” “Don’t be satisfied with stories, how things have gone with others. Unfold your own myth.” “There is a candle in your heart, ready to be kindled. There is a void in your soul, ready to be filled. You feel it, don’t you?” “What hurts you, blesses you. Darkness is your candle.” “Everything in the universe is within you. Ask all from yourself.” “Wherever you are, and whatever you do, be in love.” “Be grateful for whoever comes, because each has been sent as a guide from beyond.” “Let the beauty we love be what we do. There are hundreds of ways to kneel and kiss the ground.” “We come spinning out of nothingness, scattering stars like dust.” “People want you to be happy. Don’t keep serving them your pain! If you could untie your wings and free your soul of jealousy, You and everyone around you would fly up like doves.”

“Be empty of worrying. Think of who created thought! Why do you stay in prison when the door is so wide open?” “Two there are who are never satisfied — the lover of the world and the lover of knowledge.” “Be like the sun for grace and mercy. Be like the night to cover others’ faults. Be like running water for generosity. Be like death for rage and anger. Be like the Earth for modesty. Appear as you are. Be as you appear.” “The lion is most handsome when looking for food.” “Suffering is a gift. In it is hidden mercy.” “Either give me more wine or leave me alone.” “Goodbyes are only for those who love with their eyes. Because for those who love with heart and soul there is no such thing as separation.” “I have lived on the lip of insanity, wanting to know reasons, knocking on a door. It opens. I’ve been knocking from the inside.” “Start a huge, foolish project, like Noah…it makes absolutely no difference what people think of you.” “I didn’t come here of my own accord, and I can’t leave that way. Whoever brought me here will have to take me home.” “The cure for pain is in the pain.” “But listen to me. For one moment quit being sad. Hear blessings dropping their blossoms around you.” “Beauty surrounds us.” “Who could be so lucky? Who comes to a lake for water and sees the reflection of moon.” “I know you’re tired but come, this is the way.” “Let yourself be silently drawn by the strange pull of what you really love. It will not lead you astray.” Only from the heart can you touch the sky.” “And you? When will you begin that long journey into yourself?”

“Not only the thirsty seek the water, the water as well seeks the thirsty.” “Respond to every call that excites your spirit.”

“These pains you feel are messengers. Listen to them.” “Remember. The way you make love is the way God will be with you.”

“When someone beats a rug, the blows are not against the rug, but against the dust in it.” “Be a lamp, or a lifeboat, or a ladder. Help someone’s soul heal. Walk out of your house like a shepherd.”

“Let the beauty of what you love be what you do.” “Within tears, find hidden laughter Seek treasures amid ruins, sincere one. ” “Come, come, whoever you are. Wanderer, worshiper, lover of leaving. It doesn’t matter. Ours is not a caravan of despair. Come, even if you have broken your vows a thousand times. Come, yet again, come, come.” “You have to keep breaking your heart until it opens.” “Birds make great sky-circles of their freedom. How do they learn it? They fall and falling, they’re given wings.” “When you feel a peaceful joy, that’s when you are near truth.” “The moon stays bright when it doesn’t avoid the night.” “They say there is a doorway from heart to heart, but what is the use of a door when there are no walls?”

“You wander from room to room Hunting for the diamond necklace That is already around your neck!”

“The breezes at dawn have secrets to tell you Don’t go back to sleep! You must ask for what you really want. Don’t go back to sleep! People are going back and forth across the doorsill where the two worlds touch, The door is round and open Don’t go back to sleep!” “In Silence there is eloquence. Stop weaving and see how the pattern improves.” “You were born with potential. You were born with goodness and trust. You were born with ideals and dreams. You were born with greatness. You were born with wings. You are not meant for crawling, so don’t. You have wings. Learn to use them and fly.” “Here is a relationship booster that is guaranteed to work: Every time your spouse or lover says something stupid make your eyes light up as if you just heard something brilliant.”

Shrine of Jalaluddin Rum, Konya

Hakim Abul Kajdud ibn Adam Sanai Ghaznavi While mankind remains merged in the world It will be swept along, as in a boat, asleep. What can they see in sleep? What real merit or punishment can there be?

Hakim Abul-Majid Kajdud ibn Adam Sanai was a Persian poet who lived in , between the 11th and 12th century. He was known as Sanai. He is said to have died in Ghazna in . He also lived in Khorasan. Sanai is considered to be the first to compose (ode), (Lyric,) masnav (rhymed couplets) poems in Persian. He is famous for his homiletic poetry and the role of development of early mystical literature. He was connected to the Ghaznavid dynastic courts as a literary person whose patterns were state officials, military men and scholars. Sanai was originally a court poet who was engaged in writing praises for the Sultan of Ghazna. A story is told of how the Sultan decided to lead a military attack against neighboring . Sanai as a court poet was summoned to join the expedition to record the Sultan’s exploits. As Sanai was making his way to court, he passed through a garden frequented by a notorious drunk named Lai Khur. As Sanai was in the garden, he heard Lai Khur loudly proclaim a toast to the blindness of the Sultan to attack India when there was so much beauty in Ghazna. Sanai was shocked and stopped. Loi Khur then proposed a toast to the blindness of the young poet Sanai, who with his gift of knowledge and expression could not see the pointlessness of his existence as a poet praising such a foolish Sultan. Sanai realized that Lai Khur was speaking the truth. He abandoned his life as a pampered court poet and declined to marry the Sultan’s own sister. He began to study with a Sufi master named Yusef Hamdani. Soon Sanai undertook a journey to Mecca. When he returned, he composed his Hadiaqatu’l Haqiqat or The Walled Garden of Truth. The title had a pun. In Persian, the word for walled garden is the same word as for paradise, but it was also from within the walled garden that Lai Khur uttered the crude truth that set Sanai on the path of wisdom. The Walled Garden of truth is his master work and the first mystical epic of Sufism. The work expresses the poet’s conception on God, love, philosophy. For over 100 years The Walled Garden of Truth has been read as a classic and as a text book for Sufism. The work contains 10,000 couplets in 10 sections.

Sanai’s observation had drawn praise during his time. Sanai taught that lust, greed, and emotional excitement stood between human kind and divine knowledge which was the only true reality. (Haqq), Love () and a social conscience are for him the foundation of religion; mankind is asleep, living in a desolate world. To Sanai common religion was the only habit and ritual. Sanai was considered as the first poet to use verse forms as a qasidah (Ode), the ghazal (lyric) and masnavi (rhymed couple) to express the philosophical, mystical and ethical ideas of Sufism. His book of poetry (divan) contains some 30,000 verses. His works includes Kulliayat, Hadiqa, Sayr-al-Abad, Kamana-i-Balkh, - al-Tahqiq, Ishq –nameh, Aql-nameh, Bahruz-Bahram. Sanai died between 1131 and 1141.

Bloom like a Rose Your heartrending fire Made me bloom like a rose I died at your feet And returned fast to life My inborn freedom Offered nothing in profit But now I am free Since becoming your slave

A Ruby there is just a piece of stone: and spiritual excellence the height of folly. Silence is praise - have done with speech; your chatter will only bring you harm and sorrow - have done!

The dumb find tongues, when the scent of life reaches them from his soul

At his door, what is the difference between Moslem and Christian, virtuous and guilty? At his door all are seekers and he then sought.

And does the sun exist for the cock to crow at? What is it to him whether you are there or not? Many have come, just like you, to his door.

If you know your own worth, what need you care about the acceptance or rejection of others? Worship him as if you could see him with your physical eyes; though you don't see him, He sees you

Lex Hixon “Concern for humanity and all the related beings that surround humanity, is the only meaning of human life.” Lex Hixon.

Lex Hixon was an American Sufi author, poet, and spiritual teacher. He held membership in several major religious traditions and documented his spiritual explorations in his books and many articles. He was greatly inspired by the teachings of Sri Paramahamsa and motivated him to fully immerse himself in multiple religious practices. Hixon was born on December 25, 1941 in Pasadena, California to Alexander and Adelaide Hixon. He married his second wife Sheila in 1965. They had two daughters and one son- Shanti, India and Dylan. Hixon and Sheila entered the Eastern Orthodox Church and studied at St. Vladimir’s Seminary in Crestwood, NY for three years. Hixon also had a daughter Alexandra from a previous marriage with Margret Taylor. Hixon graduated from Yale University in 1963 where he majored in philosophy. He got his PhD in comparative religion from in 1976. His doctoral thesis was on the “ Karika” a Sanskrit scripture of the early Advaita Vedanta school of Hindu philosophy brining out Buddhist influences (WP). Hixon first studied prayer and meditation at the age of nineteen with Vine Deloria, in South Dakota. In 1966, he became a disciple of of the at the Ramakrishna Vivekananda Center, New York. His stay with the Swami formed the basis for his latter spiritual quest. He also simultaneously focused on understanding the various religions and called them “parallel sacred worlds”. His in-depth study of the orthodox in five different spiritual traditions produced a unique philosophy and he evolved a “theory of relativity for religions”. He also studied Zen koans with Tetsugen Bernard Glassman and had orientation on meditation with and Swami Aseshananda. Hixon’s adaptation and understanding of various divine paths led him to play the role of a preacher and teacher. His style of joyful spiritual expressions and teachings lured thousands of people and many spiritual seekers sought asylum in his preaching’s and guidance. From 1971 to 1984, Hixon hosted a 2 hour interview show, “In the Spirit” in New York. In this listener supported WBAI radio, he interviewed hundreds of spiritual gurus and teachers like Dalai Lama (Buddhism), Zen teacher Maezumi Roshi, Father Thomas Keating (Christianity), J. Krishnamurthy (Hinduism) , Sheikh Muzaffer Ozak (Islam), Rabbi Shlomo Carlebach (Judaism) and Mother Teresa. Sufism Hixon also became known as Nur-al-Anwar al-. He became a teacher in a traditional Sufi lineage, the Jerrahi Order of Dervishes. He co-founded with Fariha al Jerrahi the Nur Ashki Jerrahi Sufi Sheikh Muzaffer Ozak. Literary work Hixon’s literary works reflect his intense understanding of different cultures and religions of the world. His approach in all writing “was a view of universal acceptance honed by discrimination and dedicated harmony based on unity”. Lex Hixon, a scholar on the mystic traditions of the world’s religions died on November 1, 1995, of cancer, at his house in Riverdale in the Bronx. He was 53.

Quotes

 Wherever there is Shiva, sheer transcendent awareness, there is Shakti, the compassionate energy of manifestation. Shiva and Shakti are always together in mystic union. As the master teaches, one cannot consider the Absolute without the relative or the relative without the Absolute….This is all the play of God.(from Great Swan: Meetings with Ramakrishna, by Lex Hixon)  To illustrate the plurality of spiritual moods or sacred traditions, Ramakrishna told this parable. The Hindus calls that which quenches our thirst as ‘jal’, Muslims call it ‘pani’, the English call it ‘water’. Similarly, each brings a container that is a product of a different culture, and yet they all draw from exactly the same source of refreshment. The clear water of Consciousness, with no shape of its own, perfectly fills the cultural receptacles. Even this analogy could mislead, however, if we concluded that Consciousness is a substance separate from us or from various receptacles. All is Consciousness. As Ramakrishna expresses it:”God alone is.” Lex Hixon, Coming Home: The Experience of Enlightenment in Sacred Traditions,  For Lex Hixon, Ramakrishna’s life shows that a “global society based on the intuitive sense of the Sacred—a society with rich diversity but without boundaries”— is not only possible, but inevitable.  God comes to us in various ways and unexpectedly speaks to us or turns us around right in the middle of what appears meaningless.  Every time a person of good-will is destroyed by the negative forces in the world, we suffer an irreparable loss, so that we suffer a kind of destruction of humanity that is going on all the time.

Works

 Coming Home: The Experience of Enlightenment in Sacred Traditions,  The Heart of the Qur'an: An Introduction to Islamic Spirituality,  Recolección de la Miel  Great Swan: Meetings with Ramakrishna  Atom from the Sun of Knowledge,  Illahis of Shaykh Nur al-Jerrahi,  Mother of the Buddhas: Meditation on the Prajnaparamita Sutra,  Mother of the Universe: Visions of the Goddess and Tantric Hymns of Enlightenment,  Living Buddha Zen,  Sufi Meditation,  101 Diamonds: From the Oral Tradition of the Glorious Messenger Muhammad

Zeb-un-Nissa This is the path of love: Dark. Long. Dangerous, With many traps along the way. Eagerly, seekers mob the road And fall into the net. The bait: the Beloved’s beauty spot, Darkness within her field of light. The fibers weaving through the net: Threads of her adventurous curls. Zeb

Zeb-un-Nissa was a Mogul princess. She was the eldest child of Emperor . She was a poet who wrote under the pseudonym “Makhfi” (Hidden one). She was imprisoned by her father in the last 20 years of her life, at Salimgarh Fort, . Her writings were collected posthumously as –Makhfi. Zeb-un-Nissa was a pretty child and rightly named as “Ornament of Womankind”. She was born on 15th February 1638 in Daulatabad, Deccan. Her mother Dilras Banu Begum was the first wife of Aurangzeb. She was the princess of the prominent Safavid dynasty, the ruling dynasty of Persia. Zeb was a favorite daughter of the emperor and she had enough influence on him to change his decisions to pardon people who had offended him. Zeb has inherited her father’s intellect and literary taste. She memorized Quran in three years and became a Hafiza at the age of seven. For this attainment, the emperor held a great celebration and gave 30,000 gold pieces to her teacher. Zeb learned philosophy, mathematics, Astronomy, literature and calligraphy. She employed many scholars to produce literary works and paid them well. Her library had a good collection of books and manuscripts on law, literature, history and . She was a good singer too. She also composed songs and planted many trees in the gardens in her terrain.

Zeb was sympathetic and helped those in need, like widows and orphans. She also helped people to go on a pilgrimage to Mecca and . When she was 21, her father started discussing political affairs with her to get her views. She was fond of white dresses and wore only a string of pearls. She invented a garment known as Angya Kurti’. This was a modified form of dress of the women in .

Gazal poet

I Zeb wrote under the pen name of “Makhfi”. She had written a poetic book called Diwan which contains 5000 verses. She also wrote the Monis-ul-Roh, Zeb –ul Monsha at and Zeb-ul-Tafasir. Imprisonment There are too many inferences for the circumstances which led to her imprisonment at Salimgarh Fort, Delhi. In 1662, when her father fell ill, he shifted his family to . At that time Akil Khan, son of his Vizier, was Governor of the city. It is said that Akil and Zeb had a brief affair. Aurangzeb became suspicious and imprisoned his daughter. Some say that she was imprisoned for being a poetess and musician and was not orthodox which infuriated the emperor. After 20 years of imprisonment she died in 1701/1702 after seven days of illness as a prisoner. Her tomb is in a garden of “Tees Hazari” outside Kashmiri Darwaza, the north gate of the city. Her Ghazal is telling the story of love: You with the dark curly hair and the breathtaking eyes, Your inquiring glance that leaves me undone. Eyes that pierce and then withdraw like a blood-stained sword,

Eyes with dagger lashes! Zealots, you are mistaken – this is heaven. Never mind those making promises of the afterlife: Join us now, righteous friends, in this intoxication. Never mind the path to the Kaabah: sanctity resides in the heart. Squander your life, suffer! God is right here. Oh excruciating face! Continual light! This is where I am thrilled, here, right here. There is no book anywhere on the matter. Only as soon as I see you do I understand. If you wish to offer your beauty to God, give Zebunnisa A taste. Awaiting the tiniest morsel, she is right here. (Translated by Sally Lee Stewart, Elena Bell and Maksuda Joraeva)

Jahanara Begum Jahanara Begum Sahib was a Mughal princess. She was the eldest daughter of Emperor and his wife Mumtaz Mahal. She was the elder sister of Crown Prince Dara Shikoh and Emperor Aurangzeb. According to many observers and historical accounts, Jahanara was extremely “beautiful, soulful and self giving”. During Shah Jahan’s reign, she was the most powerful lady of the . Her father often consulted her on state affairs. At the age of fifteen, Shah Jahan conferred on her multiple titles like Sahibat al –Zamani (Mistress of the Age) and Padshah Begum (Lady Emperor). She was addressed as Begum Sahib by the members of the Mughal court. She was a prominent public figure at that time. Jahanara (adorner of the world) was born on April 2, 1614. Her mother Mumtaz Mahal died in 1631 due to complications of giving birth to her fourteenth child Gauhara Begum. Jahanara became the First Lady of the Mughal Empire. Jahanara had her early education from Sati al-Nisa Khanam, sister of Jahangir’s poet laureate, Talib Amuli. Sati was known for her knowledge of Quran and which came handy to teach Jahanara. Sati is also recognized for her knowledge of etiquette, housekeeping and . She also served as principal lady-in waiting for Mumtaz Mahal. Jahanara was a versatile reader and fond of writing poetry. She was also good at playing chess and polo. Jahanara used to play chess with her father Shah Jahan. She had access to Akbar’s library, in the palace in Fatehpur Sikri, which she describes in detail. ”And now I saw the library –shelf upon shelf of manuscripts in beautifully worked coverings- all scattered treasures of Timurides which emperor Babur brought from ; all that of Akbar himself gathered together, of poetry and wisdom from Hindustan and Persia, Arabia, Greece and Palestine –more than any of his predecessors or successors in Hind collected“. She did not spare her brother Aurangzeb. Knowing his cruel actions and ambitions, she called him “the white serpent”, a tiger and a panther to show his “Machiavellian moves.” Upon her mother’s death when she was 17, she inherited a vast fortune and also the responsibility to take care of her younger brothers and sisters. She also bore the additional burden of consoling her father and restoring normality to a court which came to a standstill after the demise of Mumtaz. Twin personality Jahanara life was split between two worlds. On one hand, she was a wealthy princess with alcoholic problems. On the other hand, she was a Faqira who tried to live with the simplicity of Islamic spirituality. She initiated herself into one of India’s famous Sufi orders, the order. She transformed her life from royalty to one of down to earth like sharing her vast wealth with the poor people. She also financed and oversaw the construction of many mosques and buildings. She has the honour of designing the Chandni Chowk (old Delhi). She built a boat herself which, every year sailed to Mecca and Medina with plenty of rice on board to be given to the needy people in Mecca. Her ship “Sahibi” embarked on a voyage in 1643 with 151 pounds of rice to be given to the needy in Mecca. In March 1644, Jahanara suffered serious burns as her dress caught fire by accident. There are many versions of how it happened. She was about to die when Shah Jahan went on a spree of giving large sums of alms to the poor, assuming that a good deed and divine intervention would save his beloved daughter. The Emperor also released prisoners. Her brothers Aurangzeb, Murad, and Shiastah returned to Delhi to see her. Shah Jahan was so depressed that he could not attend to his daily routine, including an appearance in the Court. A Persian doctor attempted to cure her, but failed. A royal contact named Arif Chela mixed an ointment and applied on her. After two months, the wounds started healing and she became normal after a year. Jahanara undertook a pilgrimage to Moinuddin Chishti’s in Ajmer. She made charitable donations and organized alms giving on important state and religious days. She actively supported famine relief and pilgrimages to Mecca. She supported aspirants who wanted to learn arts and financed the publication of works on Islamic mysticism. She was responsible for publishing the commentaries on Rumi’s Mathnawi.

Sufism Jahanara and her brother Dara Shikoh were disciples of Mullah Shah Badeshi. Mullah Shah initiated her into the Qadiriyya Sufi order in 1641. She made significant progress on the Sufi path that made Mullah Shah name her as his successor. But the prevailing rule did not allow her to become the successor. Jahanara wrote a biography of Moinuddin Chishti, founder of the Chistiyah order in India. Her biography on Chishti is highly regarded for its literary quality. She also wrote Munis al-Arwah and a biography of Mullah Shah titled Risalah-i- Sahibiyah in which she described her initiation by him. She ended the book by saying “Jahanara, a speck of dust at the feet of the sage Chisht”. Jahanara stated that she and her brother Dara were the only descendents of Timur to embrace Sufism. Aurangzeb was also a follower of Sufism. At the age of 67, she designed her final resting place as she had lived life as an architect and chose to be buried in the court yard of the Nizamuddin Dargah. Her epitaph inscribed on a marble slab in Persian:

He is the Living, the Sustaining. Let no one cover my grave except with greenery, for this very grass suffices as a tomb cover for the poor. The annihilated fakeera Lady Jahanara, Disciple of the lords of Chishti, Daughter of Shah Jahan the Warrior (may God illuminate his proof). Yunus Emre

Knowledge should mean a full grasp of knowledge: Knowledge means to know yourself, heart and soul. If you have failed to understand yourself, Then all of your reading has missed its call…. Yunus Emre

Yunus Emre was a highly devoted religious Turkish poet and Sufi mystic who lived during the thirteenth and fourteenth century. He used to write, speak and sing in the true of that day. He practiced frenzied, energetic dancing whipping himself. Emre’s poets covered subjects like the love of divinity and human destiny.

Emre is said to have been born in 1238 in the town of Mihalliccik, Eskisehir (Sakarya Valley). It now called Yunus Emre. He grew up to witness the unrest, turmoil, and difficulties the people of Anatolia. Emre lived with his mother in the village. He found himself in a kind of ghariblik and sought solitude to spend his time. He used to wander in the vineyards and orchards where he found deep contemplation. One day he was wandering when he saw “the sorrowful waterwheel”. While raising and lowering the waters of a stream to water vineyards, the waterwheel resonated as if it were weeping and moaning. He was overwhelmed by the effect of waterwheel because it's groaning actually voiced his loneliness in the world. Emre wanted to help the people of Anatolia and tried establishing peace and unity. In pursuit, he traveled extensively among all the local rulers explaining the significance of unity and peace to them. He did a yeoman service to create awareness of these ideals. He taught the rural poor signings his songs in the Turkish language of the common people. Poetry Emre’s poetry reflects a deep personal mysticism humanism and love for God. He implicitly explained the most complex, the most profound and perplexing truths to the people in their own language making it easy for them to understand what he conveyed in his poems. His poetry said to music was the central importance in the dissemination of Sufi teachings in Anatolia and influence the tekke poetry of the following centuries. Emre was a contemporary of Rumi who settled in the same region. Rumi composed his collection of songs and stories to the elite of Sufis primarily writing in the literary language of Persian. Emre died in 1320.

The UNESCO General Conference passed a resolution declaring 1991, the 750th anniversary of the poets birth “The International Yunus Emre Year. A film was made focusing on the great contribution to the formation of culture and civilization of Anatolia. The film titled “Yunus Emre- Askin Sesi (the sound of love) was screened in 65 countries. The film can be seen on YouTube. Poems by Yunus Emre A single word can brighten the face Ask those who know, Go and let it be known to all lovers I am before, I am after I haven't come here to settle down Knowledge should mean a full grasp of knowledge: Let Them Have Paradise Let's Take Yunus Emre Oh disciple of love, open your eyes One Who Is Real Is Humble That by which our hearts are held The drink sent down from Truth The lover is outcast and idle The mature ones are a sea The Truth fills the world Those who became complete True speech is the fruit of not speaking We entered the house of realization O God, if you would ever question me, This would be my outright answer to Thee: True, I sinned-brutalized my own being, But what have I done against you, my King? Did I make myself? I'm your creation. Why drench me in sin, Benevolent One? I saw dungeons when I opened my eyes- Teeming with devils, temptation, and lies. To shun death by Hunger, many a time, In prison, I had to eat dirt and grime. Did your dominion become any less? Did I usurp any of your prowesses? Are you Hungry? Did I eat your ration? Did I deprive you, cause your starvation? Do you still seek revenge though you hilled me? Since I rotted, since darkest soil filled me? You built me a bridge to cross, thin as hair; Out of your traps I'm to choose my own snare. How can a man pass through a Hair-thin bridge? He falls or clings on or flies off the ridge. Your slaves build bridges for the public good, Those who pass through it head for the Godhead. I wish its firm foundation will hold sway So those who cross it know it's the true way. You set a scale to weigh deeds, for your aim Is to hurl me into Hell's crackling flame. A scale is suitable for a grocer, For a small merchant or a jeweler. Sin, though, is the vilest, filthiest vice, The profit of those unworthy of Grace. You can see everything; you know me-fine; Then, why must you weigh all these deeds of mine? No harm ever came from Yunus to you; Open, secret-all things are in your view. God Almighty, why all this talk, why must We prattle about a handful of dust? (All poems of Emre in English can be accessed in the net) Emre poems Sultan Bahu

These false prophets were never disciples themselves, But they contrive to make disciples of others. As an act of seeming benefaction, But they swindle their disciples Of their money and belongings; They fear not the wrath of God, Crooked in their ways, they lose their footing. In the slippery game of outward love, Says Bahu: They will regret their doings on the day of judgement.

Hazrat Sultan Bahu was a Sufi saint who founded the Sarwari Qadri Sufi order. Sultan Bahu belonged to the tribe. Awans are the descendants of Ali. Bahu authored about one hundred books. In his books he advised three things to the aspirants of truth: obscurity, desisting and to act upon religions dogma (Shariah). However, the majority of his books deal with specialized subjects related to Islam and Islamic mysticism. He became popular when his Punjabi poetry which appealed to the common man became a household name in the region. His poetic verses are sung in many genes and Sufi music including qawaalis and Kaafis (hear them in U tube). Tradition has established a particular style of singing his couplets which is not used in any other genre of music. Early life Hazrat Sultan Bahu was born at in 1039 A.H. Shorkot is the district headquarters of Jhoan in . His father Hazrat Muhammad Bazyd was a pious man, a jurist who learnt Quran by heart. His mother Hazrat Bibi Raasti was a saint. His mother had the intuition that a saint would be born to her who would fill the face of the earth with his mental and spiritual powers. She had the premonition that she named him “Bahu”. Bahu’s first teacher was his mother who told him to seek spiritual guidance from Hazrat Shah Habib Gilani. After getting some orientation, Bahu moved to Delhi for further learning. Here he sought the guidance of Syed Rehman Jilani Dehyl, a famous Sufi saint of the Qadiri order on the Indian subcontinent. After spending a few years in Delhi, Bahu returned to Punjab where he spent the rest of his life.

He died at the age of 63 in 1102 A.H. His shrine is in a village on the western bank of river Chinab, near the town of Garh Maharaja in Tehshil Shorkot. The village is known by his name ”Mauza Sultan Hag Bahu. His death anniversary is held on the first Thursday of Jamadi-us-sani . Literary Works

Bahu has written over one hundred works and treatises. Most important works of Bahu which are available today include ‘Nural Huda, Risala-e- Roohi, Aqu Baidaar, Mahq –ul-Fugara, Qurb nnvnvn, Aurang –Shaahi, Jami-il-Asraar, Taufiq-Hedaayat, Kaleed Tauheed, Ainul Faqr, Shamsel Arifeen, Magazane Faiz, Ameerul Quonain, Asrare Quaderi, Kaleed Jannat, Muhgamul Fuqura, Majaalis, tun Nabi,Muftahul Airfeen, Hujjatul Asrror, Jannatul Firadus, Kash-ful Asraarm , Risaala Ruhi Shareef, Abyaat Bahu (poetry). Muhabbatul Asrror, Ganjaul Asraar, Dewaan bahu, Panj Ganj ,Fazul Laqu, Jhook Sultany, Ameerul Mumineer.

Quotes

Charh chanaan te kar roshnaai, Zikr karende taare hoo. Rise, O moon, and spread your light across the heavens; The stars remember you in silent prayers, their hearts glimmering with hope.

Galeaan de wich phiran nimaane, Lalaan de vanjarre hoo, Now like beggars, we roam the alleyways of earthly life, When once in our own Homeland, We were merchants of rubies.

Shalaa koi na theeve musafir, Kakkh jinhaan ton bharre hoo. O, may no one ever have to leave his own home, For one is not worth a piece of straw In this alien land!

Tarhee maar udaa na sanoon, Aape uddanharre hoo. They need not clap their hands to startle us out of this world, O Bahu; we are already disposed to fly back to our long-lost Home.

Dil dariaa samundron doonghe, Kaun dilaan dee jane hoo. Wiche berhe, wiche jherhe, Wiche vanjh muhaane hoo. Chaudaan tabq dile de andar, Tamboo vaangan taane hoo. Joee dil daa maihram hove, Soee Rabb pachhaane hoo. Translation: The heart is deeper than the ocean – Who can fathom its mysteries? Storms come and go on its surface, While fleets sail through it, Their crews wielding their oars. Inside the heart are the fourteen realms, Stretched like canvas tents. Only the on who knows These deeper secrets of the heart, Can know the Creator, O Bahu! (sufipoetry.wordpress.com) Poverty (faqr) has three things; the first meaning is the extinction of self. The second is the wrath on self, and the third meaning is submission to the divine will. Good and jealousy but to depredation and humiliation. The people of the world are slaves to the world and to silver and gold but the world itself and the silver and gold are slaves to the saint. With four selves kill four birds i.e. the cock of sensuality, the crow of greed, the peacock of decoration and the pigeon of avarice.

Woe to those persons who are content to live in darkness.' God Almighty says: 'O ye people! Come towards God.' But, what to say of coming towards God, they run to avoid this. They take themselves to be enlightened even though the ray of enlightenment may not have fallen upon them. But, in fact, they are far from truth and are forever proud of their so-called spiritual attainments.

Gold Coins One day a certain person came to demand some money from him. He was at that time ploughing his land. The person, seeing this wanted to return. As soon as Hazrat Bahu saw him, he called and said: "O you have come from so far off, how is it that you are leaving without meeting me?" He asked the person to plough the land while he went to urinate. When he returned, he threw all the pebbles that he had removed on the ground and remarkably they turned into gold. Addressing the person, he said: "You had come for money. I did not want to disappoint you. Now, take as much gold as you wish." The person picked up a large quantity of gold and returned a very happy man.

Hazrat Malik Ibn Dinar

Hazrat Malik Ibn Dinar was the son of a Persian slave from Kabul and became a disciple of Hasan Al Basri. He is mentioned as a reliable traditionalist, transmitting from such early authorities as Anas Ibn Malik and Ibn Sirrin. He was a noted early calligrapher of the Qur'an al karim. He died in 130 H (748 CE).

Hazrat Malik Ibn Dinar who was harsh and disobedient turned pious and obedient in the course of time due to some divine interference. In his early days, he was unjust and alcoholic and also practiced usury. He was disliked and avoided by people. He had a little daughter whom he loved profoundly. After her death at the tender age of three, he was so distraught and engulfed with sadness that he drank until he lost consciousness. One night, he had a dream that he was witnessing the Day of Judgment, and that a horrendous snake was chasing him. Terrified and unable to escape, Hazrat Malik Ibn Dinar saw no one but an old man towards whom he ran seeking help. The old man was too weak, but he pointed in another direction. Ibn Dinar ran in that direction until he found himself at the edge of a cliff leading to Hellfire. Hazrat Malik Ibn Dinar ran back to the old man and begged for rescue. The old man cried and told him, "I am weak, just as you see. I cannot help you." Then he told Ibn Dinar to run in another direction, which he did. As he was running, the snake was so near that it almost seized him. All of a sudden, he saw his young daughter, who came to her father’s aid and rescued him. Overjoyed, and shocked, Malik Ibn Dinar took his daughter's hand and sat with her as they used to sit together when she was alive. Then the daughter posed the following question to her father: Oh! My father: Has not the time come for those who believe that their hearts should be humble for the remembrance of Allah and what has come down of the truth?

Oh! My daughter, “tell me about that snake” Malik Ibn Dinar said.

His daughter responded, “It was the evil deeds that you kept accumulating to the point they have almost eaten you up. Do you know, my father the deeds one does in the world will meet one embodied on the Day of Judgment. As for the old man, that was for your good deeds, which are so few and weak; therefore, they wept at your situation and their inability to offer you any help, and if it had not been for the fact that your little daughter died at a tender age, those good deeds that you did in the world would not have benefitted you in the least”.

Malik Ibn Dinar then woke up, crying out “Oh! My Lord, right now I repent. Yes, it is due”. So, he got up performed wudu (ablution) and headed out to perform Fajr Prayer in the Masjid, seeking to repent and return to Allah. Upon entering the Masjid, he found the imam reciting the same verse recited by his daughter in his dream.

Almighty Allah is well aware of all those who wish to turn back to Him. Out of His boundless mercy, He gives them continuous opportunities enabling them to seek His forgiveness and draw close to Him.

Soon, Ibn Dinar became known for his perseverance and prayer and his earnest weeping supplication throughout the night. He used to say: ‘Oh! Allah, only you know who will be inhabitants of Paradise and who will be the inhabitants of Hellfire. So which party, I belong. Oh! Allah let me join the inhabitants of Paradise and do not make me among the inhabitants of Hellfire’. As a transformed man from bad to good, people loved him. He is remembered fondly with great respect. Ibn Dinar reaped the fruits of repentance. Allah knows what is best for every living being.

How he got the name?

Hazarat Malik ibn Dinar was given his name after an incident. When he was born, his father was a slave; yet though he was a slave’s son, he was free from bondage to both worlds. Legends say that Malik Ibn Dinar once embarked on a ship. When the ship was far out to sea, the mariners demanded fare from Dinar. Since he had no money to pay, he was continuously beaten till he became unconscious. When he recovered, the mariners again demanded fare and beat him for a second time followed by a harsh beating for the third time and decided to throw him overboard. At that juncture, all the fish in the water put up their heads. Each one held two golden dinars in its mouth. Malik reached down and taking two dinars from a fish gave it to them. Seeing this, the crew fell at his feet.

Fariduddin Attar

Last night He came up and said, ‘Do not go after honour. Seek humility, and do not walk proudly any longer. Know that you are my shadow and rejoice; wherever I go, do not stop following me’. Attar

Abu Hamid bin Ibrahim(c 1110 – c 1221) was famous by his pen- names Farīd ud-Dīn and‘Attār. The name Attar means herbalist, druggist and perfume seller. He was also a doctor in addition to being a poet. He was a Persian Muslim poet, mystical philosopher and hagiographer. He was born in and was initiated into Sufi lore by Sheikh Mujd-ud-din of Baghdad. When he was about forty-five years old, he “saw” the future greatness of a teenage boy Jalauddin Rumi who had come to meet him. He blessed Rumi and presented him with a copy of his work, the Pandnama. During his lifetime, he wrote over 114 books on Sufism, the most reputed of which is the Taklerat al-Awliya which documents the lives of about one hundred and forty-two Sufi saints of his era.

Major contributions

Attar’s major poetic work is called Asrar Nemeh (Book of Secrets). The important contribution of Attar is Elahi Nameh (Divine Book). It is about Sufi ideas and Zuhd of asceticism. The foremost among Attar works is Manteq al Tayr (Conference of the Birds) in which he makes extensive use of Al –Ghasali’s Risala on Birds. Conferences of birds discreetly tell of a man’s journey towards perfection and unity with God via a mystical account of birds trying to survive painstaking journeys through 7valleys. The Valleys are: The Valley of Quest, the Valley of Love, The valley of Understanding, The Valley of Independence and Detachment, The valley of Unity, The Valley of Astonishment and Bewilderment and the Valley of Deprivation and Death.

Seven Valleys

22 birds ask questions to the Hoopoe about the journey. The Hoopoe says that it is better to lose your life than languish miserably. The Hoopoe says:

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

Led by the hoopoe, the birds of the world set forth in search of their king, . Their quest takes them through seven valleys in the first of which a hundred difficulties assail them. They undergo many trials as they try to free themselves of what is precious to them and change their state. Once successful and filled with longing, they ask for wine to dull the effects of dogma, belief and unbelief on their lives.

In the second valley, the birds give up reason for love and with a thousand hearts to sacrifice, continue their journey to find the Simurgh.

The third valley confounds the birds, especially when they discover that their worldly knowledge has become completely useless and their understanding has become ambivalent. They cannot understand why both the mihrab and the idol lead to understanding. Devoid of their earthly measures, they lose their ability to distinguish right from wrong.

The fourth valley is the valley of detachment. It is detachment from desire to possess and the wish to discover. The birds begin to feel that they have become a part of a universe that is detached from physical recognizable reality. In their new world, the planets are tiny as sparks of dust and elephants are the same as ants.

In the fifth valley the birds realize that unity and multiplicity are the same and as they have become entities in a vacuum with no sense of eternity. They comprehend that God is beyond unity, multiplicity and eternity.

Hoopoe: Why aren’t you asleep, tiny? Bird: We all need our rest. Tiny Bird: I’m never sure of myself. One day I’m confident and the next day I’m uncertain. One day I despair, the next day I soar. I’m weak, I’m frail. I just…never…fit. Hoopoe: Everyone has ups and downs, little bird. Fly…cleans your heart.”

The Valley of Unity

In the sixth valley, the birds become astonished at the beauty of the beloved. Experiencing extreme sadness and dejection, they feel that they know nothing, understand nothing. They are not even aware of themselves. Only thirty birds reach the abode of Simurgh. But there is no Simurgh anywhere. Simurgh’s chamberlain keeps them waiting long enough for them to realize that they themselves are Si (thirsty) murgh (bird). The seventh valley is the valley of depravation, forgetfulness, dumbness, deafness and death. The present and future lives of successful birds become shadows chased by the celestial sun. And they, lost in the Sea of His existence are the Simurgh. In the Book of God (Ilahi-nama) Attar framed his mystical teachings in various stories that a caliph tells his six sons who are kings themselves and seek worldly pleasure and power. Attar died in his nineties. He was captured by a Mongol and killed. Quotes “If you will but aspire You will attain to all that you desire. Before an atom of such need the Sun Seems dim and murky by comparison. It is life's strength, the wings by which we fly Beyond the further reaches of the sky.” I shall grasp the soul’s skirt with my hand and stamp on the worlds’ head with my foot. I shall trample Matter and Space with my horse, beyond all Being I shall utter a great shout, and in that moment when I shall be alone with Him, I shall whisper secrets to all mankind. Since I have neither sign nor name I shall speak only of things unnamed and without sign. The Sea will be the Sea Whatever the drop's philosophy. Your face is neither infinite nor ephemeral. You can never see your own face, only a reflection, not the face itself. Don't be dead or asleep or awake. Don't be anything. What you most want, what you travel around wishing to find, lose yourself as lovers lose themselves, and you'll be that. Joy! Joy! I triumph! Now no more I know Myself as simply me. I burn with love unto myself, and bury me in love. The centre is within me and its woner Lies as a circle everywhere about me. Joy! Joy! No mortal thought can fathom me. From each a mystic silence Love demands. What do all seek so earnestly? It’s Love. What do they whisper to each other? Love. Love is the subject of their inmost thoughts. In Love no longer "thou" and "I" exist, For self has passed away in the Beloved. He who would know the secret of both worlds, Will find the secret of them both, is Love. Do all you can to become a bird of the Way to God; Do all you can to develop your wings and your feathers. Yet what are seas and what is air? For all Is God, and but a talisman are heaven and earth to veil Divinity. For heaven and earth, Did He not permeate them, were but names; Know then, that both this visible world and that which unseen is, alike are God Himself, Naught is, save God: and all that is, is God. ·Thou all Creation art, all we behold, but Thou, The soul within the body lies concealed, And Thou dost hide Thyself within the soul, O soul in soul! Myst'ry in myst'ry hid! Before all wert Thou, and are more than all! All things are but masks at God's beck and call, They are symbols that instruct us that God is all.

All you have been, and seen, and done, and thought, Not You but I, have seen and been and wrought: I was the Sin that from Myself rebell'd: I the Remorse that tow'rd Myself compell'd...

Sin and Contrition — Retribution owed, And cancell'd — Pilgrim, Pilgrimage, and Road, Was but Myself toward Myself: and Your Arrival but Myself at my own Door...

Abdul Karim Jili

Have I learnt all, globally and distinctly, Of Thine Essence, O Thou, in whom all Qualities are united? Or is Thy Face too sublime for Thy Nature to be grasped? I understand then that His Essence cannot be understood. Far be it from Thee that anyone may fathom Thee, and far be it from Thee That anyone ignore Thee, – Oh perplexity!

Abd-al-Karim al –Jili or Abdul Karim Jili was a Sufi saint and mystic. He was born in 1365 in Jili in the neighborhood of Baghdad, Iraq. He was the author of Universal Man. Jill was said to be the descendant of Saint Gilani the founder of the Qadriyya dervish order. Jill travelled far and wide. He visited Kushi in India in 783/1387. Al Jili may be the one who brought the Qadiriyyah order to India. Jili wrote more than twenty books of which Universal Man is the best. Jili go his education exposure to education in Jili. He had attended the lessons of Shakykh Naf al Din Ismail ibn Ibrahim al Jabari. He then went to Makkah (799) in order to perform the pilgrimage and exchange ideas on religion there. Four years later (803) he paid visit to Cairo. He studied at al-Azhar University and had many sessions with theologians, philosophers, and Sufis. Jili also studied on Shayh Sharfuddin Isma’il bin Ibrahim at Jabarati in Yemen in the year 1393 to 1403. Jili died in 805 H/1403 AD.

Teachings Jili was the foremost sytematizer and one of the greatest exponents of the work of Ibn Aarbi. Universal Man is an explanation of Arabils teachings on the structure of reality and human perfection. Universal Man has been held as one of the masterpieces of . Jili conceived of ‘absolute being ‘as a self, a thought which later influenced the 20th century Muslim philosopher and poet Allama Iqba.

Works  Janna al-ma‘arif wa ghaya al-murid wa al-‘arif: his earliest known composition, originally written in Persian.  l-Kahf wa al-raqim: - The text, a complete translation and annotations have been provided as observations on the site  Al-Mana_ir al-ilahiyya: a short book containing the description of 101 mystical states and is a detailed description of Al-Jili’s mystical experiences in 101 steps along his Sufi journey. For each step, the author also describes the “afflictions” (afa) that one meets.  Ghunya arbab al-sama‘ wa ka_hf al-qina‘ ‘an wujuh al-istima‘: completed in Cairo after 803/1400 it deals with Sufi morals and with rhetoric.  Al-Kamalat al-ilahiyya wa al-_ifat al-mu_ammadiyya: This book deals with the identification of the divine essence within ‘unicity of being’.  Al-Qamus (or Al-Namus) al-a‘_am wa al-namus (or al-qamus) al-aqdam fi ma‘rifa qadr al-nabi: this works consists of more than 40 volumes, mostly lost.  Lawami‘ al-barq: has a description in verse of the divine mystical presences personally experienced by him.  Qab qawsayn wa multaqa al-namusayn: this volume is a devotional work  Lisan al-qadr bi nasim al-sa_ar: is a symbolic work  Sirr al-nur al-mutamakkin: a Turkish translation also exists.  Al-Sifar al-qarib natija al- al-gharib: a short treatise on the ethics of Sufi journeying and on the ‘spiritual realities of the human soul searching for God’.  al-sutur: another lost short treatise  Shar_ al-Futu_at al-Makkiyya: again a commentary  Kashf al-ghayat fi shar_ al-tajalliyyat: a commentary on Ibn ‘Arabi’s Altajalliyyat al-ilahiyya. Chodkiewicz (n.d.b) maintains that this work is not by Al-Jili.  Risala al-saba_at: another lost piece of wor.  Al-Isfar ‘an risala al-anwar: a commentary to Ibn Arabi’s Risala al-anwar fi ma yumna a_ib al-khalwah min al-asrar .  Al-Nadirat al-‘ayniyya fi al-badirat al-ghaybiyya: is a long poem (540 lines) - one of the longest Sufi poems ever written.  Al-Qa_ida al--wa_ida: possibly a commentary on an early Sufi poem, kept in Baghdad in manuscript form.  Musamara al-_abib wa musayara al-_a_ib: on the ethics of friendship.  Qu_b al-‘aja’ib wa falak al-ghara’ib: lost.  Al-Khi_am al-zakhir wa al-kanz al-fakhir: a Qur’anic commentary  Ummahat al-ma‘arif: a booklet only discovered in the 80s in the library of Al- Azhar (964/Sufi).  Arba‘un maw_anan or Arbain mawa_in: a text on the Sufi ways.  Manzil al-manazil fi sirr al-taqarrubat bi al-fawa’id al-nawafil: a text on Sufi ethics, preserved in a manuscripts kept in Hidarabat, India (No. 196).  Al-Durra al-wa_ida: a poem in 59 verses all rhyming in ‘ayn, mentioned in Al- Insan al-kamil.  Al-Mamlaka al-rabbaniyya al-muda‘a fi al-nasha’ al-insaniyya.  Al-Marqum fi sirr al-taw_id al-majhul wa al-ma‘alum: a study on numbers and on the oneness of God.  Al-Kanz al-maktum al-_awi ‘ala sirr al-taw_id al-majhul wa al-ma‘alum.  Al-wujud al-mu_laq al-ma‘ruf bi al-wa_id al-a_ad.  Ba_r al-_uduth wa al-_adath wa al-qidam wa mujid al-wujud wa al-‘adam.  Kitab al-ghayat fi ma‘rifa ma‘ani al-ayat wa al-a_adithal-mutashabihat: it deals with the theme of divine Essence, and according to ‘Abd Al-Fatta_ (1997) one copy of it is to be found in Berlin.  ‘Aqida al-akabir al-muqtabasa min al-a_zab wa al-_alawat.  ‘Uyun al-_aqa’iq fi kull ma ya_mil min ‘ al-_ara’iq: a book on magic.  al-yaqin wa zalafat al-tamkin: composed by Al-Jili in 815/1412, a manuscript of this work is found in Alexandria (Sufism / 3893) and another in Baghdad (6491)  Haqiqa al-_aqa’iq allati hya li al-_aqq min wajh wa min wajh li al-khala’iq: a mystical study of the letters of the Arabic alphabet and the divine names, where, to the letters of some of the divine names, he applies numerical values and astrological meanings.  Maratib al-wujud wa _aqiqa kull mawjud: a late composition. The levels and layers in much more detail  Al-Insan al-kamil: by far the best known among Al-Jili’s works: 63 chapters available in several translations, including one in Urdu

Al-Fu ḍ ayl ibn

Al-Fuḍayl ibn ‘Iyāḍ ibn Bishr ibn Masūd Abū ‘Alī at-Tamīmī al-Yarbū‘ī al-Khurāsānī, was a thief who renounced his crimes and became a Muslim ascetic. A number of birthplaces have been attributed to Fuḍayl, including Samarkand, Merv and Balk. Prior to his conversion, Fuḍayl led a group of bandits, in Syria and Khorasan, raiding caravans and robbing travelers. Even during this time, he was a Muslim, keeping his five daily salat prayers, fasting as required and forbidding his men to uncover any women found among the victims. At this time, he was deeply in love with a woman, and would often send her tokens from his stolen treasures. One story of his banditry had a rich merchant, who was fearful of running into bandits. He mistook Fuḍayl for an honest man and asked him to hide the majority of his wealth lest bandits find him. As the merchant continued on his way, he was robbed of his remaining wealth by Fuḍayl's men. When the merchant returned to Fuḍayl to recover his wealth, he was dismayed to find the bandits who had robbed him there surrounding the man he had trusted. However Fuḍayl indicated that he was a god-fearing man, and would not betray his trust. Hence he motioned the merchant to reclaim the wealth he had left in trust with him. Once Fuḍayl was climbing a wall watching a passing caravan. Fuḍayl heard someone reciting the Quranic chapter of Al –Hadid, and he heard 57:16, which reads "Has not the Time arrived for the Believers that their hearts in all humility should engage in the remembrance of Allah and of the Truth which has been revealed (to them), and that they should not become like those to whom was given Revelation aforetime, but long ages passed over them and their hearts grew hard? For many among them are rebellious transgressors". He realized that he was a hypocrite to claim both submission to God, and banditry. With his new found piety, Fuḍayl left his criminal ways and wandered through the desert where he found a caravan camping - and overheard two men warning each other to be wary lest the bandit Fuḍayl ibn Iyad find them. Fuḍayl stepped out and introduced himself, acknowledging that he had repented and was no longer a danger. After this, Fuḍayl tried to visit each of his known victims to repay what he had stolen from them, and when he ran out of available goods, he visited them to beg their forgiveness. However one Jew refused to forgive him until he had been repaid, and ordered Fuḍayl to move a pile of dirt in front of his house to work off his debt. After several days of work, a hurricane blew away the pile of dirt, and Fuḍayl explained to the Jew that God had aided him. The Jew then placed a bag of dirt on his bed and asked Fuḍayl to bring it to him, and remarked upon discovering that the dirt had turned to gold that he now believed in the religion of Fuḍayl, and asked to become a Muslim.[ After his conversion, Fuḍayl moved to , in Iraq, and studied under Ja ‘far al – Sadiq and Abdul Waahid Bin Zaid and taught Bishr, the barefoot and Sari Sakti. When Fuḍayl determined to make a pilgrimage to Mecca, he approached his wife and told her that he had to leave on the long and dangerous journey, but that he was willing to grant her a divorce if she wished to remarry in his absence. She refused, and said she would prefer to accompany him on the trip. He remained in Mecca for a long time, and studied under . He had one son, named Ali, and two daughters. Fuḍayl was noted for his anti social nature, and many examples exist of this. When crowds began to gather around his Mecca home, eager for the chance to see him, he would often dissuade them, one time standing on his roof to thank them all and tell them that he prayed God would give them meaningful employment for their time. He was rather noted for his preference for solitude, at one point saying he wished he would become ill so that he did not have to meet people and could avoid going out to public prayers. Another quote that survives from him is that "I am grateful to a man who does not greet me when he sees me and does not visit me when I am sick". Fuḍayl's son suffered from a urinary tract infection, which was cured when Fuḍayl relied on prayer and faith alone. When Fuḍayl understood that his death may be near, he told his wife to take his daughters to Mount Abu Qais, in Mecca, and tell God that Fuḍayl had cared for them all his life and now they were in God's hands. He died during his salast prayers, early in the year 187. Following his wishes, his widow took their two daughters to Mount Abu Qais, where they were greeted by the King of Yemen who was travelling with his two sons, and two marriages were thus arranged. A shine was built in his honor in Bagdhar Fudhayl bin (rah).

The best deeds

Abu Ali Al-Fudhail ibn Iyaz was asked about “the best deeds” in “who among you have the best deed” (Quran 11:7). He said: “The best of deeds: the most sincere and most correct.” They said: “What are the most sincere and most correct deeds?” He said: “Indeed God does not accept a deed if it is not sincere and correct, for if it is correct but insincere it won’t be accepted, and if it is sincere but incorrect it won’t be accepted, and sincerity is that the deed is done for Allah, and correctness is that it is upon the sunnah (traditions of the Prophet PBUH).

Rahman Baba

“I am a lover, and I deal in love. Sow flowers, So your surroundings become a garden. Don't sow thorns; for they will prick your feet. We are all one body, Whoever tortures another, wounds himself.” ― Rahman Baba also known as Abdul Rahman was a legendary Pashto poet who was known for his Sufism. He has enlightened Pashtoons through his legendary poetry for over 300 years. Pashtoons around the world honour him as Baba (grandfather). Rahman Baba was born in the Saban tribe in 1650, in Peshawar when Moguls were ruling the sub-continent. His forefathers migrated to the city of Kandahar, Afghanistan and settled in Peshawar valley between 13th to 16th centuries. He grew up in a tiny pocket on the outskirts of Peshawar. He lived peacefully in the area focusing on writing poetry. He never got involved in the fierce inter tribal conflicts of his time. Through his poetry, Baba spread Islamic theology in Pashtooon society. He was the most popular poet in Pashtoon history. He was known for simple living which is reflected in one of his couplets

بادشاهان که اوبه سکي په جام ده زرو مارحمان له ده خاوروکنډول بس دے

Thought the wealthy drink water from a golden cup I prefer this clay bowl of mine Religious link Baba was an ascetic but many unfounded theories have been presented as to which Sufi order he was attached. Some say that he was from tariqa and some say he belonged to Christi order. Some say he was . No one knows which order he followed. He followed a life of simplicity, living a sober life writing poems.

Works Baba’s poetry called Diwan contains 343 poems written in native Pashto. It was very popular and widely circulated in 1728.

There are over 25 original manuscripts of Diwan scattered in various libraries worldwide. The first printed version was collected by Anglican Missionary TP Hughes and printed in Lahore in 1877 which is referred to even today. Baba received recognition and praise for his extraordinary work and his work is considered next to Quran. Some of his verses were translated into English Rhyme. “The world is very good as if we do good deeds, then we will get its fruits. World is bitter for those who live their life with corruption or sins.”

His poem continues to be the most popular among students in various universities who specialize in religion and philosophy. (Adapted from WP)

Baba died in 1715 CE. His tomb is housed in a large domed shrine. His grave was the meeting point of poets and mystics in April every year. His tomb in Peshawar was bombed on March 5, 2009. The shrine was reopened in 2012 after reconstruction.

Tombo of Rahman Baba in Peshawar Quotes

“Distance between two hearts is not an obstical-rather a great reminder of just how strong true love can be.”

“Sow flowers to make a garden bloom around you, The thorns you sow will prick your own feet. Arrows shot at others Will return to hit you as they fall. You yourself will come to teeter on the lip Of a well dug to undermine another. Though you look at others with contempt, It’s you whose body will be reduced to dust. Humanity is all one body; To torture another is simply to wound you. Make your path straight now, by the bright light of day; For pitch darkness will come without warning.” ― Rahman Baba

Ibn Salman al-Kharaqani Mayest Thou deign to be sweetness and left be bitter If thou art content, what matter that men be angry? Let everything between me and Thee be cultivated Between me and the worlds let all be desert If thy love be assured, all then easy For everything on earth is but earth

All human beings on earth, no matter what religion or faith they pursue, they ultimately go down the earth. While on earth, he believes that he is eternal. He fails to understand he is part of this earth. On one fine day, he is destined to leave behind his bag of vanity, wealth and ego to become a part of the atom and then heard no more. Most of the matured saints, sadhus and preachers are aware of this and profess goodness. Religion and faith are phobias for bias and prevent us from seeing the truth of living this life. There is the greatest philosophy beneath in this one sentence for “everything on earth is but earth “. No matter what religion you belong to you is nothing but sand puppet walking on earth to be blown away by the ghastly wind of time? Most of the matured saints, sadhus and preachers are aware of this and profess goodness. Religion and faith are phobias for bias and prevent us from seeing the truth of living this life. There is greatest lying in one sentence “for everything on earth is but earth”. No matter what religion you belong to, you are nothing but sand puppet walking on earth to be blown away by ghastly wind of time.

Abu I ‘Hassan Ali ibn Ahamad also known as ibn Salman al Kharaqani is one of the great master Sufis of Islam. He was born in 963 in a village called Kharaqani in Iran. His parents were Persian. During his time he was the Ghawth (Arch- intercessor) of his time and unique in his station. He was the Qiblah (focus of attention) of his people and ocean of knowledge from which saints still receives “Waves of light and spiritual knowledge”.

Kharaqani was the disciple of Abul –Abbas Qassab Amoli but claimed a deep spiritual relation with Bayazid Basatami, a well- known spiritual master who died a century before him. His school of jurisprudence was Shafi i. , the renowned Persian poet and Sufi devoted a large part of his book Tadhkiratul – Awliya (Biography of the Saints) about the personality and stories about Kharaqani. Attar called him the king of kings of the Sufi Masters, Ocean of the spiritual knowledge, Sun of the Lord, Mystery of the Lord and Qibla (focus for attention of people). Kharaqani was the most respected and admired Sufi by his contemporaries of his time. After his time, famous Sufi saints like Rumi, Attar of Nisharpur, Jami have quoted his poems, sayings and reported several stories, Kharaqani was not educated but, he had acquired tremendous and in-depth knowledge of the Quran and Hadith. His sayings are significant due to their philosophical views. The book Nur’al Ulum (Light of the Sciences) is dedicated to Kharaqani which was written by murdis after his death. A single manuscript copy is held in the British Museum. Kharaqani died on the day of Ashura in 1034. His tomb is in the village of Kala-yi- northwest of Bistam near the city of Shahroud, east of the .

Quotes Anyone who comes to this house, give him food and do not ask about his faith. Because, as he merits a life next to the exalted God, no doubt he deserves a meal on my table (Written on the door of Kharaqani (Khaneqah) house door. I feel, I hear, I speak but I do not exist. There are 24 hours in a day. I die thousand times in an hour and I cannot explain the other 23 hours. A scholar wakes up early in the morning and seeks how to increase his knowledge. A pious wakes up and seeks how to increase his faith. But Abul Hassan looks for how to make a human being happy. Whatever exists in the entire universe, it is also in your own heart. You have to gain the ability to see it Rumi presents a story about Kharaqani spiritual prowess: A disciple once arrived at Kharaqani house when he was not there. His wife met him and related a nasty story about her “lazy” husband. Shocked and dismayed the disciple went to the forest to find his master. There he saw his master was mounted on lion riding it with a snake as a whip. His mastery of the animals was has cosmic reward, a sign of divine approval for tolerating his unpleasant wife.

Ahmad Ghazali

Your beauty exceeds my sight Your secret is beyond my knowledge In your love my singleness abounds In describing you, my ability is impotence… Ghazali.

Ahmad Ghazali (Majid al-Din Abu al-Fotuh Ahmad Ghazali) was a Persian mystic, writer and powerful preacher. He was born in 1061. He is best known for his ideas on love expressed in his celebrated work entitled “Sawaneh”. His teachings changed the course of Persian Sufism forever paving way for scholars such as Rumi, Attar and Hafiz. His younger brother Abu Hamid was a renowned theologian, jurist and Sufi.

Ahmad was born in the village near Tus in Khorasan (region in northeast Persia). He had his primary education in jurisprudence. He turned to Sufism as a young boy. He learnt about Sufi under two great Sufi masters of his time. Abu Bakr Nassj Tusi, and Abu Ali Farmadi. He was also given orientation in Sufism by his brother Abu Hamid. He also gave him an opportunity to teach in the Nezamiya of Baghdad where he was teaching Sufism. Ahmad Ghazali spent his time exploring deeper into Sufism. His thought”centered as it was on the idea of love, left profound mark on the development of Persian mystical literature especially poetry celebrating love” (WP). Ahmad maintained that to adore any object of beauty is to participate in a divine act of love. To propagate his ideals of love and divinity, he undertook extensive journeys to many places including Nishapur, Maragheh, , and . During the course of his travel he trained eminent masters of Sufism including the famous Ayn al –Quzat Hanadani. His student Abu al-Najib al-Suharawardi was the founder of the order. He died in in 1126. Works Sawaneh The book was written around 1114 and comprises 77 short chapters. It is a work on spiritual psychology of divine love couched in the terminology of human erotic relationships. The focus of his work is “ishq” (passionate love). He gives his inference about love of humans for God, love of God for humans, and love of God himself.

Risalat al –tayr (Epistle of the Birds) In this work, Ghazali employs the metaphor of a bird and its journey to speak of the spiritual path to the illumination in God. Al-tajnd fi Kalimat al-tawhid is a theological mystical interpretation of the basic testimony of Islam. Bahr al- mahabba fi asara al-mawadda This is an abridgment of his brother’s “ihya ulum al-din. Bawariq al-ilma fi l –radd ala man yuharrim al –Sama A description and justification of the Sufi Sama ritual and apology for the compatibility of music and Islam (WP)

Quotes

But where may one find a sincere friend now that friendship has become a kind of commerce resorted to only when a need calls for a friend, and friendship is disrespected when there is no need for it? And so, companions are not visited unless there is occasion to do so, and confidants are not remembered unless a wish comes to mind.

Al-Jahiz

“In every generation, there are few individuals with the desire to study the workings of nature; if they do not exist, those nations would perish… Al -Jahiz

Al –Jahiz is also known from his childhood name Abu Amr ibn Bahr al Kinani al Basri. He was a great philosopher and Arab prose writer, author of literature Mu’tazil theology and politico religious polemics. Al Jahiz was born in Basra in 160/February 776. He was born to poor parents from Banu Kinana tribe. His grandfather was said to be a black cameleer. Not much is known about his childhood in Basra. He owes his sobriquet to a malfunction of his eyes (jahiz means projecting cornea). He had a great urge for learning and possessed an extremely inquisitive mind. He was an extrovert who preferred to spend time with plenty of people in the mosques. He preferred the mosque to discuss a wide range of questions. He attentively listened to the philological discussions conducted at the Mirbad (the intellectual gathering place) and listened to lectures of learned men on philology, lexicography and poetry. This continuous exposure to lectures and discussions helped him to acquire mastery over Arabic language. He did this while selling fish to feed his family from teenage. He would also find time to gather the youths at Basra’s main mosque and discuss many scientific subjects. Al – Jahiz continued his studies for over twenty five years. He mastered Arabic poetry, Arabic philology and pre-Islamic history. He translated books on Greek sciences and Hellenistic philosophy of . It was a period of cultural and intellectual revolution and books were readily available. This helped Al – Jahiz enhance his knowledge in all subjects. Inspired by books and his flair for writing, Al – Jahiz wrote an article about the institution of Caliphate. He went on to write over two hundred books on a variety of subjects including Arabic grammar, zoology, poetry, lexicography and rhetoric. (When he was young, his mother offered a tray full of note books and told him he would earn his living from writing). He was also instrumental in suggesting that Arabic needed complete overhaul of grammatical system. He also dedicated a number of books to ministers and powerful functionaries which fetched him gifts and 5000 gold dinars. Al – Jahiz writings contained many anecdotes regardless of the subjects he was discussing. He always presented both sides of the argument. Some of his books are titled, keeping One’s Mouth Shut, Against Civil Servants, Arab Food and in praise of merchants. He moved to Baghdad in 816 AD. The Abbasid Caliphs there encouraged intellectuals and had established the House of Wisdom. Inspired by the scholarly atmosphere, he wrote a large number of books: Kitab al –Hayawan (Book of Animals)

This is an encyclopedia of seven volumes of anecdotes, poetic description s and proverbs describing over 350 varieties of animals. Kitab al-Bukhala (Book of Misers) is a collection of stories about greed. In a humorous style he ridicules school masters, beggars, singers and scribes for their insatiable behavior. This book is considered as one of his best works. In his Kitab al –Bayan wa al-Tabyin (The book of eloquence and demonstration), he wrote on epiphanies, rhetorical speeches, sectarian leaders and princes. The book is said to have started Arabic literary theory in a formal systemic fashion. (Source: WP). In addition, he wrote a Treatise on Blacks. In this “Rislatmufakharat al-sudan ala al –bidan he strongly portrays the strength of the race and highlights their good nature and cheerfulness and inborn trait to shun evil. He says that God did not make them black to disfigure them; rather it is the environment that made them so. Style and creativity

An early exponent of the zoological and anthropological sciences, he discovered and recognized the effect of environmental factors on animal life. He observed the transformation of animal species under different factors. He described the concept of natural selection which was attributed to Charles Darwin. It may be difficult to understand Al –Jahiz’s writing. His writing is characterized by contrived disorderliness and digressions. His sentences and phrases are always unrhymed but balanced by the repletion of the same ideal in two different forms. His gift of keen observation and sense of humour enabled him to deal with serious subjects in a light and entertaining manner. He was one of the giants of Arabic literature with an output of 200 titles. Only about thirty has survived in their entirety. About fifty others have survived partially. The rest have been lost. Al -Jahiz returned to Basra with hemiplegic after five decades in Baghdad. He died in December 868. He died in his private library after a large pile of books fell on him, killing him instantly.

Quotes

“Someone might object to the idea of Divine planning on another ground, namely: ‘How can there be planning, when we see both the mighty and weak in this world, the strong oppressing others and causing resentment, while the weak are oppressed and suffer in poor conditions?’ We find the righteous poor and afflicted and the wicked healthy and affluent, and people indulging in improper and unlawful behavior without being swiftly being punished. If there were design in this world one would expect that the righteous would thrive and the wicked be deprived; the strong would be prevented from oppressing the weak, and those who behave despicably would be punished soon. In answer to this we say, “if this were the case there would be no place for the trails of life by which people distinguish themselves, nor would they make the effort to do good and righteous deeds, seeking and trusting in God’s promised reward. They would sink to the status of beasts, ruled by the stick and the carrot alternately, to make them behave.”

“One of the things concealed from human beings is the duration of their lives. If someone knew his lifespan was short, he would never enjoy life while anticipating death. He would be like someone whose fortune is nearing exhaustion, fearfully awaiting poverty. The anxiety that afflicts a person losing his life is worse than that of losing his money since, if he loses his money he may regain some of it, but when he is certain that his life is ending, despair will seize him. If, on the other hand, a person were certain of leading a long life, he would indulge in pleasure and wrongdoing, calculating he could do this for as long as he liked, and then repent at the end of his life. God will not accept such an attitude.”

“The book is silent as long as you need silence, eloquent whenever you want discourse. He never interrupts you if you are engaged but if you feel lonely he will be a good companion. He is a friend who never deceives or falters you, and he is a companion who does not grow tired of you.”

Bibi Jamal Khatun

Bibi Jamal Khatun, also known as Bibi Jiv was born on 2nd May 1647. She was a Sufi woman saint who lived in Sehwan Sindh. She was the sister of the Indian Qadiri Sufi leader Miya Ji or Miya Mir.

There is no authentic reference available about her life. The only source about her life is Prince Dara Shikoh’s book of Qadri biographies, Sakinat-al –Awliya. Prince Dara Shikoh devotes the second chapter in his book to Bibi Jamal. He praises her as the Rabiah of her time and attributes several miracles to her. Dara was a disciple of Miya Jiv, knew about Jamal Khatun and held her in great respect. Early life Khatun’s mother Fatima was the daughter of the prominent Sufi Qadi Qadan. Her husband died a few years after their marriage. Bibi Fatima brought up her children at her father’s home in Sind. All her children were highly religious and took keen interest in Sufism. Foremost was Milan Mir who became a spiritual preceptor to his siblings including Khatun. It is said that Khatun had been most successful in her spiritual pursuits. Khatun got married and did not have any children. She was separated from her husband. She secluded herself in her room and devoted herself to a life of asceticism, prayer and meditation. She died ten years after her divorce.

Bishr ibn Hareth

“All human beings are fallible, liable to err and to sin. This is true of even the most revered saints. What is necessary is to cleanse oneself of all sins through repentance, asking forgiveness with remorse and a firm commitment not to sin again……”

Bishr ibn Hareth, also known as Bishr al-Hafi (Bishr the Barefoot), was a Muslim saint born near Merv in 767 C.E. He was converted from a life of dissipation and then studied Muslim tradition under Al-Fazail ibn Iyas. He then devoted his life to God. Bihr spent most of his nights and days in impudence

Once, in the midst of noise, liquor, music and frivolity, Musa al Kadhim happened to pass by his house in Baghdad. Al-Kadhim saw a slave girl coming out of his house carrying some sweepings. He turned to the slave and asked her: "Is the owner of this house free or a servant?" "He is free," she replied.

"You are right," retorted Musa al-Kadhim, "if he was a servant, he would fear his Lord."

The slave girl came into the house while Bishr was at the wine table. He asked her: "What delayed you?" She gave him an account of what took place between her and the Imam. It is said that Bishr quickly jumped to his feet and headed to the door barefooted, but the pious man had left. When he finally caught up with him, he asked him to repeat his words. Bishr was so taken aback by his words that he fell to the ground and began to cry. "No I am a slave, I am a slave." From then onwards he would walk without shoes and people began calling him Bishr al-Haafi (The bare footed one). When asked why he did not wear shoes, he would reply "My master Allah guided me when I was barefooted and I will remain in this condition till death".

Another story of his conversion was narrated by Attar. Attar said that Bishr lived a life of dissipation; one day, as he was staggering along the road, drunk, he found a piece of paper on which was written, “In the Name of God, the Merciful, the Compassionate.” Bishr is said to have bought attar of roses and perfumed the paper with it. He deposited it reverently in his house. That night an esteemed man had a dream in which he was bidden to tell Bishr, “Thou hast perfumed My Name, so I have perfumed thee. Thou hast exalted My Name, so I have exalted thee. Thou hast purified My Name, so I have purified thee. By My Majesty, I will surely perfume thy name in this world and the world to come”.

The holy man was perplexed by the dream, as he knew Bishr to be dissolute. So he went back to sleep. However, the man had the same dream two more times and in the morning, went in search of Bishr to tell him about the dreams. The man found Bishr at a drunken party. He warned him that he had a message from God and told Bishr of his dreams. Bishr immediately understood the man and told his companions: “I have had a call. I am going. I bid you farewell. You will never see me again at this business”.

From that day onwards, Bishr lived a saintly life and few equaled him in righteousness. One of Bishr's custom was to walk barefoot wherever he went and as such he earned the name, "Bishr the Barefoot". Bishr bin Harith passed away in Baghdad in the year 227 after the Hijra. Many eminent scholars have recorded that people set out to bury his body after the Morning Prayer, but reached the place of burial at the time of the night prayer (isha) because of the sheer numbers who came to pay their last respects to so sincere a brother of theirs.

Dawud al-Tai

Abu Solaiman Dawud ibn Nosair al-Tai of Kufa was a man of notable intellect, a pupil of Abu Hanifa. He was converted to the ascetic life by Habib al-Rai and threw all his books into the Euphrates. He died between 160 (777) and 165 (782). From the beginning, Dawud al Tai was overwhelmed by an inner grief and always avoided the company of his friends. The cause of his conversion was that he heard a mourning-woman recite these verses. ‘On which of your cheeks has decay begun, and which of your eyes has started to run?’ Great sorrow invaded his heart, and all composure deserted him. In this state he went to his teacher Abu Hanifa. “What has transpired within you?” Abu Hanifa asked. Dawud related to him the foregoing incident. “The world has lost its attractions for me,” he added. “Something has happened inside of me which I cannot understand, nor can I discover an explanation of it in any book or legal pronouncement.” “Turn away from other men,” Abu Hanifa prescribed. So Dawud turned his face from other men and shut himself up in his house. After a long interval, Abu Hanifa went to see him. “This is not the solution, for you to hide in your house and not utter a word. The proper course is for you to sit at the feet of the Imams and listen to them propounding novel ideas. You should attend to what they have to say patiently, uttering not a word. Then you will know those problems better than they.” Recognizing the good sense of what Abu Hanifa said, Dawud resumed his studies. For a year he sat at the feet of the Imams, never opening his mouth and accepting their pronouncements with patience, being content simply to listen and not to reply. “This one year’s patience,” he remarked at the end of that’ time, “is equivalent to thirty years’ strenuous work.” He then encountered Habib-e Ra’i, who initiated him into the mystic path. He set forth upon it fully. He flung his books into the river, went into retirement and cut off all ties with other men. He had received twenty dinars as inheritance. This, he consumed in twenty years. Certain of the Shaikhs reproved him for this. “The path stands for giving to others, not keeping to oneself.” I hold on to this amount to secure my peace of mind,” he explained. “I can make do with this until I die.” He spared himself no austerity, to such an extent that he would dip bread in water and then sips the water, saying, “Between this and eating the bread I can recite fifty verses of the Koran. Why should I waste my life?” Abu Bakr-e Aiyash reports, “I went to Dawud’s chamber and saw him holding a piece of dry bread and weeping. ‘What has happened, Dawud?’ I asked. ‘I want to eat this piece of bread,’ he replied, ‘and I do not know whether it is hallowed or unhallowed.”’ Another reports, “I called on him, and saw a pitcher of water placed in the sun. I asked, ‘Why do you not place it in the shade?’ ‘When I put it there, it was in the shade,’ he replied. ‘Now I am too ashamed before God to indulge myself.’” It is said that Dawud owned a great palace with many apartments. He would occupy one apartment until it fell into ruins; then he would move to another apartment. “Why do you not repair the apartment?” he was asked. ‘I have made a covenant with God not to repair this world,” he replied. Gradually the whole palace collapsed, nothing remaining except the portico. On the night on which Dawud died, the portico also fell in. “The roof of the apartment is broken,” remarked another visitor. “It is about to fall.” “I have not looked at this roof for twenty years,” answered Dawud. “Why do you not marry?” Dawud was asked. “I do not wish to deceive a believing woman,” he replied. “How is that?” If I propose to a woman,” Dawud explained, “that will mean that I have undertaken to manage her affairs. Since I cannot attend both to my religious duties and the world, that means that I will have deceived her.” “Well, at least comb your beard,” they said. “That implies being at leisure to do it,” he answered. One moonlit night, Dawud went up his roof and gazed at the sky. He fell to meditating on the splendor of God’s kingdom, and wept until he was beside himself. He fell on to the roof of his neighbour. The latter, thinking that a thief was on his roof, rushed up with a sword. Seeing Dawud there, he took him by the hand. “Who threw you down here?” he asked. “I do not know,” Dawud replied. “I was beside myself. I have no idea at all.” Once Dawud was seen running to prayers. “What is the hurry?” he was asked. “This army at the gates of the city,” he replied.

“They are waiting for me.” “Which army?” they exclaimed. “The men of the tombs,” he replied. Harun al-Rashid asked Abu Yusof to take him to visit Dawud. Abu Yusof went to Dawud’s house, but was refused admission. He begged Dawud’s mother to intercede. “Admit him,” his mother pleaded. “What businesses do have I with world lings and evildoers?” Dawud replied, refusing to comply. “I implore you, by the right of my milk, admit him,” his mother said. “O God,” said Dawud, “Thou hast said, ‘Observe the right of thy mother, for my good pleasure is in her good pleasure.’ Otherwise, what business have I with them? He then granted audience. They entered and seated themselves. Dawud began to preach, and Harun wept copiously. When he withdrew, he put down a gold moidore. “This is hallowed,” he said. “Remove it,” Dawud said. “I have no need of it. I sold a house which was mine by hallowed inheritance, and live on the proceeds. I have asked God that when that money is spent He shall take my soul, so that I may not be in need of any man. I am hopeful that God has answered my prayer.” Harun and Abu Yusof then returned to the palace. Abu Yusof went to see the keeper of the purse. “How much is left of Dawud’s money?” he asked. “Two dirhams,” the keeper replied. “He has been spending a silver penny daily.” Abu Yusof calculated. Another day, standing with his back to the prayer-niche, he announced, “Today Dawud has died.” Enquiry was made, and it was found to be so. “How did you know?” they asked. “I calculated from his expenditure that today nothing remained to him,” explained. “I knew that his prayer would be answered.”(sufi.com) Quotes:

'Be satisfied with little from the world together with safety in religion, just as worldly people are satisfied with the world together with corruption in their Religion.' 'Despair is the natural end of our deeds, but the hearts drag us to hope.'

Saida Manoubia

Aish Al-Manoubya also known as Al –Saida is one of the most famous women of Tunisia in the 12th century. She was a revolutionary woman who defied tradition to become a religious figure in that era. She was a saint who paid special attention to women in her community. She would provide poor women with jobs, help widows financially.

Saida Manobia was recognized for her contribution to Sufism. She was a student of Sidi Bousaid al-Baji and Abul Hasan ash-.

Aish Al-Manoubya was born in 1180 in a traditional rural family. She showed exceptional competence in learning and an unusual interest in spirituality for which she was treated with suspicion by the villagers.

Manoubya encouraged her to study well. Her education, especially in the field of Sufism was controversial as it was restricted to only men. She was the first woman to have access to such religious circles and she brought in women from both urban and rural areas. Manoubya became a well read, powerful and respectful saint. She left her hometown seeking a sanctuary to devote her time to meditation and settled in Tunis.

Manoubya died in 1267.

After her death, her house in the suburbs of Tunis became a displaying the unique architecture of the Andalusian era.

The shrine of Saida Manoubia rests on a hill overlooking the western part of Tunisian capital. In 2012 the shrine was burned by radical Salafists sparking outrage among the Tunisians who venerate the place. The shrine which dates to the 13th century is open again to visitors. Many women go to the shrine and participate in religious chanting circles and write their names on the walls asking for Saida’s blessings. Poor and homeless find refuge in the chambers of the shrine. Sufi dance rituals are performed in the chambers on Mondays.

Al-Qushayri

The ascetic (zahir) is poor in this life, rich in the next. The lover is poor in this life, poor in the next…. Qushayri

Al- Qushayri was a pillar of Islamic orthodoxy. He was known for his mastery of hadith narration, Shafi I figh and speculative theology. His Risala (the Arabic world for ‘message’) written by a ‘scholar for the scholarly’ is among the earliest and most authoritative manuals.

After a few years, Qushayri undertook a pilgrimage in the company of Abu Muhammad al-Juwani. He also went to Baghdad and Hijaz. During his long journey, he heard Hadith from different scholars and was deeply impressed. On his return, he started teaching Hadith. He became famous as a teacher of Hadith. He came back to Baghdad where the Caliph al Qa’im asked him to teach hadith in his palace. Soon political unrest and conflict in Bagdad, forced him to come back to Nishapur. He lived in the town till his death in 1072. H

Al-Qushayri -al Naysaburi was born in 986 CE in Nishapur, Iran. This region was famous as a centre of Islamic civilization up to the 13th century. Qushayri received his early education in Arabic language. He was also trained in weaponry. He got introduced to the Sufi Shaykh Abu Ali al-Daqqaq. Daqqaq became his master and teacher of the mystical ways. Qushayri married the daughter of Daqqaq and became the successor and leader of mystic assemblies in the Madrasa his master built in 1001.

He left behind six sons and several daughters between Fatima and his second wife. He was buried near al-Madrasa Qushariyya, Nishapur.

Work

Lata if al-Ishrat bi-Tafsir al -Quran is the famous work of Qushayri. It is an elaborate and complete commentary on Quran. This is used as a standard of Sufi thought. It is his Risala or Epistle on Sufism that made him famous. The text has been used by Sufi saints in later periods as a standard. Risala has been translated in many languages and is one of the best sellers in Sufism.

Quotes I disappear when I witness you, Then become alive again. How often have I come to life before you? And how often have I passed away.

The book brought What is most cooling to our eyes? A healing for hearts; Thereby the utmost limits of desires are granted. People divided happiness into portions among themselves. The most fortunate of them was I.

We have not been firm But justice will be firm with us without bending If we had been sincere (khalaṣnā), We would have been saved (takhallaṣnā) from tribulation

From your love, I kept stopping at a way station. The bewilderment of the deepest hearts Does not stop.

Muhammad Nizamuddin Auliya

If you seek a teacher, try to become a real student. If you want to be a student, try to find a real teacher…Auliya

Hazrat Nizamuddin Auliya was a Sufi saint of the . He was also known by the titles of ‘Mahabub -i-llahi, the beloved of God and Sultan ul Aulia, king of saints. Nizamuddin was born in Badaun (UP) in India in 1236 AD. His father died when he was five. At a very young he became a disciple of Baba Farid Ganj Shakkar of Pakpattan. On the death of his teacher, Auliya became the successor as Chishti saint. He set an example of how a Sufi should live as per the principle of Islam- “Simple living and high thinking”. Nizamuddin moved to Delhi and settled down in Ghivaspur village close to Delhi. Nizamuddin built his Khangah which attracted people from all over India and abroad. He was kind, passionate and helped the needy and the oppressed. His kitchen was always open and hundreds of needy people ate there every day. He personally supervised the Khangah to ensure that all visitors, irrespective of religion, caste, creed and social status were treated well and fed. He was wearing simple clothes and would fast daily, eating only a small piece of plain bread and vegetable soup. Nizamuddin had a huge following. He had over 600 khalifs (disciple) who continued his lineage all over the world. Some of his famous disciples were Nasiruddin Chiragh Dehlavvi and poet Amir Khusro. Amir Khusro created “” the most appreciated and desired form of devotional music across the world.

Life and teachings Nizamuddin did not marry. He spent his time teaching the core principles of Sufism. He stressed on love as a means of realizing God. For him love of God implied love of humanity. He considered that jealously and enmity did not go hand in hand with the creed of Sufism which teaches one to treat one’s enemies and opponents with love and forbearance. (This ideology is lost in the world today among all religions). His vision of the world was marked by a highly evolved sense of and kindness (WP). He practiced the unique teachings of the past saints. He reiterated the features of Chishti order in India which included:

 Emphasis on renunciation and having complete trust in God.  The Unity of mankind and shunning distinctions based on social, economic and religious status.  Helping the needy, feeding the hungry and being sympathetic to the oppressed.  Strong disapproval of mixing with Sultans, Princes and nobles.  Exhortation in making close contact with the poor and the downtrodden.  Adopting an uncompromising attitude towards all forms of political and social oppression.

Nizamuddin also took a bold stance in favour of Sema which is considered un- Islamic. Sema is a Sufi ceremony performed as dhikr. Sama means listening while dhikr means ‘remembrance’. These rituals include singing, playing instruments, dancing, recitation of poetry and prayers wearing symbolic attire and other rituals. This is a popular form of worship in all religions throughout the world. This was akin to the role of music in some modes of Hindu worship.

Nizamuddin died on 3rd April 1325. His shrine Nizamuddin Dargah is in Delhi and the present structure was built in 1562. The shrine is visited by people from all faiths throughout the year.

Encounter with emperor Aladdin Khilji the emperor was devoted to saint Nizamuddin. The saint refused to have any dealings with the court. When the emperor sent him a message that he would be coming to see him, the saint said “There are two doors of my house. If you come by one door, I will go out by the other”.

Later Mubarik Khilji wanted the saint to attend his court. However, Nizam-ud-Din refused to wait on the King. The emperor issued orders that unless the saint attended the court on the appearance of the new moon, he would be brought to the court by force. On the day the order was to be enforced, the emperor was murdered.

After the Khiljis, Ghiasuddin Tughluk came to the throne. The saint refused to have any dealings with the new King as well. Ghiasuddin went to Bengal, and while returning to Delhi he sent an order that before he reached Delhi, the saint should quit the city. On receiving the royal command, the saint said “Hunnuz Delhi Dur Ust” (Delhi is still far off). Before the emperor could reach Delhi, he met with unexpected death at Tughlakabad a few miles from Delhi. (Sufi.com)

Shah Abdul Latif Bhittai Now or after, my destiny is my Beloved one- The labour of poor one, O God let it in vain not be I beg for nothing, but to see my loved-one in this life (Sasue)

The entire world encircles around six things- divinity, love, infatuation, ego, desire for wealth and death. Divinity is the asylum of the frustrated. Love is pure and permanent if it is true; ego is like a balloon. It bloats and finally bursts when death knocks at your door. Wealth is intoxicating- the more you take, the more you like to drink. Ego is blind and it bloats in you till it bursts when you ultimately realize that it means absolutely nothing. Death is the inevitable end signifying that all efforts finally end in a handful of dust or ash. From the dust blossoms a flower reminding the world of what good you did.

As long as we breathe, we are all stupid to decipher differences in human race through caste and colour. If only we learn to look at another human being as one more person doing the same things as us, the world will be a heaven for all. From very early times, saints, prophets and preachers have been talking on love, and prayers. Love is what that unites two individuals and prayers show the path of happiness after unity. Saints and sages of all religions, be it Islam, Sufism, Hinduism or Christianity placed greater emphasis on divinity and love.

Shah Abdul Latif Bhittai was a great celebrated Sufi poet, a saint, a spiritual guide and a philosopher of Sindh (Pakistan), who lived about 300 years ago. He was an individual with exceptional spiritual insight, creativity and powerful expression. He is fondly called “Shah Bhittai” and adored by all, irrespective of religious beliefs and intellectual standing. He was a social reformer. He is one poet whose poetry has passed un-adulterated to the world. “He is a heroic figure belonging to all ages, all groups, all races and all classes of people.

Shah’s poems were collected in the compilation “Shah Jo Risalo” which has been translated in most of the languages including Urdu and English. He is the crown of Sindhi poetry. He says in his Sur Sorath, ‘Sound is God’. It helps one realize the self and raises one to divine ecstasy, the exalted state of feeling. The mystical influence of music, breaks the bondage of worldly glamour and one gives his head in willing surrender to the minstrel Beejal’. He is said to have invented Tambooru, the musical instrument. Early life

Shah Abdul Latif was born to Shah Habit in the village of Hala Haveli in the present town of Bhit Shah. It is a small town in Matiari district, Sindh, Pakistan. His ancestral roots lay in Afghanistan.

Abdul Latif received his early education from a Madrasa run by Akhund Noor M Bhatti. He was largely self-educated and excelled in Sindhi language and gained proficiency in Persian, Sanskrit, Saraiki , Urdu and Baluchi languages. Shah was a missionary and believed in practical training.

Shah’s quest for religious truths, made him undertake a journey, far and wide in the company of yogis and samis. He visited Multan and Lasbella and many other towns and cities alone, and met the ordinary people. His experience with places and people is reflected in his poems. His poetry contains adventures of Samundis (Sindh sailors) and voyage to Sri Lanka and Java. The poems also encompass the cultural, social and economic outlook of people of Karachi. He also travelled to faraway places like Thar Desert and Jaisalmer.

Shah’s extensive journeys helped him in acquiring knowledge for writing poems. He denounced extravagance, injustice and exploitation in all forms and praised simplicity and hospitality. His spiritual and mystic poetry carry a message of love and universality of humans. His cardinal principle seems to have vanished in Pakistan and Afghanistan which is infected with violence and terrorism.

In 1713, Shah married Bibi Saidha Begum. It was a love marriage. His wife died at an early age. Shah never married again. In 1742, Shah decided to settle in “Bhit” meaning “The Sandy Mound”. He had great passion for music. One day he ordered the musicians to play music. They played continuously for three days. When they stopped playing from exhaustion, they found the poet dead. It was in 1752. He was buried in Bhit and a mausoleum was constructed there.

Works

Shah wrote several books. The famous ones are:

 Shah jo Risalo ( The message of Love)  Seeking the beloved  Raslao Shah Abdul Latif Bhittai jo

(Hear the Risalo in www.youtube.com/watch) Last wish

Before his death, fearing that people might ignore his poetry, he destroyed all his writings by throwing them in Kiran Lake. At the request of his disciple, the Sufi poet asked his servant Mai Naimat who had memorized most of his verses to rewrite them. The message was recorded and compiled. The original copy disappeared in 1854. It 1866, Ernest Trumpp, a German Scholar compiled “Risalo” and published it.

Quotes

Walk on with the heart to the Beloved; disassociate yourself from ego, those who maintained the ego fell short of the goal.

You are the refuge, you are the shade You are the shelter, you are the leader You are our hope here and hereafter They who are under your patronage pay neither the taxes nor penalties.

He is this and He is That, He is the Destroyer and He is the Creator, He is the Beloved and also the Breath, He is the Enemy and He is the Saviour as well

Beloved's separation kills me friends, At His door, many like me, their knees bend. From far and near is heard His beauty's praise, My Beloved's beauty is perfection itself.

Ibn Arabi

O Marvel! A garden amidst the flames. My heart has become capable of every form: It is a pasture for gazelles and a convent for Christian monks, And a temple for idols and the pilgrim’s Kaa’ba, And the tablets of the Torah and the book of the Quran. "I follow the religion of Love: whatever way Love’s camels take, that is my religion and my faith." Ibn Arabi This world is full of fools and hypocrites. Religion and God is ridiculed or reduced for the sake of political convenience. A Temple visit to lure voters has become a stunt. It is a kind of self-promotion attempt by the opportunist politicians who are spotted for their hidden agenda and shunned by people. Of late one group of politicians like Rahul Gandhi has embarked on this pseudo drama of prostrating before God and seeking support of the voters. At the same time this ignites caste discrimination and demands that will kill society.

Then there is this ally of Congress, the wonderful DMK. Stalin in his wisdom tweeted on 21st March that “those who are going to temple, need not vote for DMK. And DMK is not dependent on the temple goers for its success in election. DMK certainly does not like the victory because of the temple goers’ ballot” Stalin buried what little chance the DMK had to win the next election.

The world has witnessed this kind of resistance to religious practices and faith has survived throughout the world because of the birth of great saints and philosophers in all religions, be it Christianity, Muslim or Hinduism.

Ali Abn Arabi

A mystic philosopher, poet, sage, Abn Arabi is one of the world’s greatest spiritual teachers known as “Muhyiddin (The Reviver of the Religion) and the Shaykh al- Akbar (the Greatest Master). He has authored 350 books. As a testament to his vision, his ideas continue to be discussed and taught even today via Ibn Arabic Society. Abn was born in 1165 AD into the Moorish culture of Andalusian Spain, and cross fertilization of Jewish, Christian and Islamic thoughts.

Abn Arabi wrote very thoughtful and meaningful works including the Fusus al - Hikam an exposition of the inner meaning of the wisdom of prophets in the Futuhat al Makkiyya, an encyclopedia of spiritual knowledge. In his Diwan and Tarijuman al -Ashwaq, he has rendered some of the finest poetry in Arabic language. In all his writings Ibn Arabi shows how man in perfection, is the complete image of reality and how those who truly know their essential self, know God (WP).

Works Abn Arabi works is universal accepting that each person has a unique path to the truth… “His wisdom has much to offer us in the modern world in terms of understanding what it means to be human”.

Ibn Arabi travelled extensively in the Islamic world and died in in 1240 AD.

Damascus the city of Jasmine stinks of gun powder smell and chemicals. The city which witnessed the birth and death of the great spiritual mind is destroyed by warfare which has no true significance except for unknown blind reasons. The city is known for 125 monuments from different periods of history. All these vanished in the cross fire and bombs from the sky. The city is masked in huge smoke and civilization has proved that there is no civilization in the world today. The oldest continuously inhabited city in history has no inhabitants. A sad story of bloodshed in human history.

Damascus She was not a thousand years ago Damascus was the first city Her poets nomads and between worlds It is rubble now It is deserted now The gate between hell's civilized Diseases Syria is rubble ashes and dust……... In Memory of those who melt the soul forever

Their spring meadows are desolate now. Still, desire for them lives always in our heart, never dying. These are their ruins. These are the tears in memory of those who melt the heart forever. I called out, following after love-dazed. You are so full with beauty, I've nothing. I rubbed my face in the dust, laid low by the fever of love. By the privilege of the right of desire for you don't shatter the heart of a man drowned in his words, burned alive in sorrow. Nothing can save him now. You want a fire? Take it easy. This passion is incandescent. Touch it. It will light your own. Ibn Arbi.

Ali Hujwiri “There is a difference between the one who is burnt by His majesty in the fire of love and one who is illuminated by His beauty in the light of contemplation.” Al- Hujwiri

Hazrat Syed Hafiz Abu’l Hasan bin Usman bin Ali Jalabi Al_Hujwiri was a great mystic, theologian and preacher in the 11th century AD. He became famous for composing the”Kashf al-mahijub” (unveiling the hidden) which is considered the earliest treatise on Sufism in Persian. He contributed significantly to the spread of Islam in . He is also described as “one of the most important figures to have spread in the Indian subcontinent.” Al Hujwiri was born in Ghazini in Afghanistan around 1009. He was blessed with direct lineage to the Holy Prophet through his father who was a direct descendant of Hazarat Iman Hassan. His mother was greatly devoted to worship and was committed to bettering the welfare of the poor and the suffering. There is no record of his early education. Al Hujwiri travelled widely through the Ghaznavid Empire and beyond, spending time in Baghdad, Nishapur and Damascus where he met many famous Sufis of that time. He received training in the Hanoi rite of orthodox Sunni law under various Sufi teachers. He met about 300 Sufis which he narrates in Kashif -ul-Mahiboob. He settled in Iraq for a short period where he became wealthy but later fell into debt. His marriage also turned out unsuccessful and sad. It is said that one night he saw a spiritual guide, Hazart Sheik Abul Fadl al-Khuttali, in dream asking him to go to Lahore. He obeyed and permanently settled down in Lahore. In Lahore, he constructed a mosque and a monastery for himself. He spent his days “there guiding, teaching and inspiring people and preaching and propagating Millions the doctrine of truth” (WP). Thousands followed his teachings.

Al Hujwiri wrote several books. ‘The Revelation of the Veiled’ (Kashf ul Mahiboobis) is held in high esteem as the first important treatise on Sufism. Some of his other works include Mihal-ud-Din, Ahi-I-Suffa, Asrar-ul-Kiraqq, Kitab-al-Bayan-li-anl-al- iyan and Al-Riyat li-hugug Allah on Divine unity.

Ali Hujwiri died on the twentieth of the month of Rabi-ul-Awwal between 481 AH and 500 AH. Some say he died in 465 AH. In the present day he is venerated as the patron saint of Lahore, Pakistan by the traditional Sunni Muslims of the area. His tomb shrine in Lahore “” is one of the most frequented of South Asia.

Hazrat Shaikh

Hazrat Shaikh Abu Ismail, Abdullah al-Herawi al Ansari or Khajah Abdul Ansari also known as Pir-i-Heart was a famous Persian Sufi who lived in the 11th century. He was one of the outstanding figures of Khorasan in his time. He was a commentator of Quran. His was a traditionalist, polemicist and spiritual master known for his oratory and poetic talents in Arabic and Persian.

Khawaja Abdullah Ansari was a direct descendent of Aby Ayyub al-An sari, a companion of Prophet Muhammad, being the nineth in line from him. The lineage is traced from the family history records.

Abdullah Ansari was born in Kohandez, the old citadel of Heart on 4th May 1006. His father Abu Mansur was a shop keeper who had spent several years of his youth at Balkh. Abdullah was the disciple of Shaikh Abul Hassan Kharagani for whom he had deep respect and faith.

Abdullah Ansari practiced the figh one of the four Sunni schools of law. He wrote several books on Islamic mysticism and philosophy in Persian and Arabic. He excelled in the knowledge of Hadith history and Iilm-ul-Ansaab. He avoided the company of the wealthy and influential. His yearly majlis-e-waaz was attended by people from different parts of the world. Whatever he got from his disciples, he gave to the poor and needy. Ansari was a pleasant personality and dressed gracefully.

Works

Ansari is said to have written over 50 books in Persian and Arabic. Some of the famous ones are Kahf al –Asrar, Munajat Namah, Nasayeh,Zad Arefeen, Kanz-ul Salikeen , Haft Hesar, Elahi Namah, Muhabaat Namah, Namah, Resala-e o Jan, Resala-e Del O Jan, Resala e Waredat, Sad Maidan, Resala Manaqub Imam Ahmad bin Hanabal.

Ansari’s famous work is Munajat Namah (dialogues with God) which is considered as a masterpiece in Persian literature.

After his death many of his sayings had been transmitted by his students. His Tafsir of Maybudi, Kashf al Asrar (The unveiling of Secrets) are among the earliest complete Sufi Tafsirs of Quran and has been published many times in 10 volumes.

Ansari took part in the conquest of Khorasan and later settled in Heart. He died in 1088. His shrine built during the Timurid dynasty is a popular pilgrimage site.

Quotes

Can you walk on water? You have done no better than a straw. Can you fly in the air? You have done no better than a bluebottle. Conquer you heart; then you may become somebody.”

Four things are destroyed by the other four: kindness by ingratitude, strength (of government) by crime, power by power and human love by arrogance.

Treat others as thou wouldst be treated. What thou likest not for thyself, dispense not to others. O Lord, You are the aim of the call of the sincere, You enlighten the souls of the friends, and You are the comfort of the hearts of the travelers Because you are present in the very soul.

You are the life of the soul, You are the rule of speech, and You are Your own interpreter. For the sake of your obligation to yourself, do not enter us into the shade of deception, but make us reach union with you.

O Lord, There is no limit to your grace. There is no tongue capable of uttering thanks to you. You are ever-present. Why then should I search? You are ever-mindful. What then should I say?

Fakhr al-Din Razi Fakhr al-Din Razi was an Iranian Sunni Muslim, theologian and philosopher. He was a multifaceted personality and wrote on medicine, physics, astronomy, literature, history and law. He was a superb teacher who could debate and preach both in Arabic and Persian. He had the unique ability to answer questions of scholars of four schools in Heart. He would often break into emotional states while preaching, moving to tears whoever listened to him. He authored a series of books which achieved widespread fame. He was a many sided genius and a colorful personality who was regarded as a major renewed of faith. Razi lived in an age of political and religious turmoil like it is happening in some parts of the world today. The empire of Baghdad was disintegrating. Its numerous local rulers were very independent. The invaded the region. The religious unity crumbled. Countless sub sects developed other than the two major groups – the Sunnites and the Shiites. Sufism started becoming popular. In this pell mell of political and religious scenario, Razi chose a middle road path safely. He found his own way to reconcile a rationalistic theology and philosophy incorporating concepts taken from Aristotle and other Greek philosophers with the Islamic scripture (Quran). Early life Born in 1149, in a house filled with knowledge and wisdom, Fakhr al Din Razi received his first education from his father naturally. He was referred to as “Ibn – ul-Hatib (the son of the preacher) as his father Ziya al-din Omar was a well known preacher in the capital city of the . Ziya was also a skillful author who wrote a book on Ash’ri theology and he was also dervish. Fakhr al-Din Razi in his early years was accused of rationalism despite the fact that he restored many orthodox faiths. He was a leading proponent of Ash’ri philosophy. He devoted most of his time on experiments in . He taught at Rey and Ghazni and became the head of the university founded by Mohammad ibn Tukush at Hert (Western Afghanistan). He also showed interest in mysticism. One of Razi’s outstanding achievements was his interpretive work on the Quran called Al Ghayb (keys to the unseen) and later nicknamed as Al-Kabeer. It has 32 volumes which contain “major concerns of self sufficiency of the intellect”. Razi also developed (Islamic scholastic theology) which led to the evolution and flourishing of theology among Muslims. Multiverse Al-Razi deals with his conception of physics and the physical world in his Matalib- al-Aliya. Here he criticizes the idea of the geocentric model within the universe and explores the notion of the existence of multiverse in the context of his commentary on the Quranic verse. “All praise belongs to God, Lord of the Worlds.” He raises the question whether the term worlds in the verse refer to “multiple worlds within this single universe or cosmos to many other universes or multiverse beyond the unknown universe.” (Source WP) Razi rejected the Aristotelian and Avicennian notions of a single universe revolving around a single world. He dwelt deeply on the issue of void, the empty spaces between stars in the Matalib. He argued that there exists an infinite outer space beyond the known world and that God has the power to fill the vacuum with an infinite number of universes. Razi died on 29th March 1210 in Hart, Afganistan. Quotes The greatest blessing after the bounties of the Creator is the blessing of parents. No greater grace can be granted by human beings to one another than that which parents grant to their offspring.

Sheikh Abusaeid Abusa’id also known as Sheikh Abusaeid (December 7,967 –January 12, 1049) was a one of the greatest Persian Sufi poet who contributed a lot to the evolution of Sufi tradition. Abu Sa’id was born in a village which was part of Greater Khorasabn near Torbat-e Heydarieh. His father was a herbist and physician with an interest in Sufism. Abusa’id was one of the earliest Sufi poets. He lived two centuries before Mevlana and Rumi. Yet his “mysticism follows a similar path of annihilation of divine love”. He referred to himself as “nobody, son of nobody” to convey his mystic’s sense of having completely merged into divine, leaving no trace of the ego behind. The main focus of his teachings is the liberation from “I” which is considered the one and only cause of separation from God and to which he attributed all personal and social misfortunes. He is said to have to shunned “I” or We, but always said “they” instead. Abusa’id is said to have interacted with , who was regarded as one of the renowned physician, astronomer, thinker and writer of the Islamic Golden Age.

Sheikh Abusaeid was famous throughout the Islamic world and Spain during his life time. He was the first Sufi writer to use love poems as the “way to express and illuminate mysticism”. He played a major role in foundation of Persian . His poetry ranges from the ecstatic and celestial to struggles with abandonment.

The world came to know about this Persian poet from Asrar- al- Tawhid written by one of his grandsons Mohammad Ibn Monavvar, 130 years after his death. The book records his life in the form of anecdotes from a variety of sources and contains a collection of his words. He lived and died in Turkmenistan just north of Iran. Sheikh Abusaeid’s poems were translated after his death by many. He wrote many poems, now read and admired for its depth, love and divinity. Beg for Love. Consider this burning, and those who burn, as gifts from the Friend.

Nothing to learn. Too much has already been said. When you read a single page from the silent book of your heart, you will laugh at all this chattering, all this pretentious learning.

Piousness and the path of love

Piousness and the path of love are two different roads. Love is the fire that burns both belief and non-belief. Those who practice Love have neither religion nor caste.

The sum total of our life is a breath The sum total of our life is a breath spent in the company of the Beloved. Love came Love came flowed like blood beneath skin, through veins emptied me of myself filled me with the Beloved till every limb every organ was seized and occupied till only my name remains. the rest is It. In the school of mind you In the school of mind you learn a lot, and become a true scholar for many to look up to. In the school of Love, you become a child to learn again. When the desire for the Friend became real When the desire for the Friend became real, all existence fell behind. The Beloved wasn't interested in my reasoning; I threw it away and became silent. The sanity I had been taught became a bore, it had to be ushered off. Insane, silent and in bliss, I spend my days with my head at the feet of My Beloved. Every time your head touches the ground in prayer, remember it is to teach you to putdown your ego

Omar Khayyam Khayyám, who stitched the tents of science, Has fallen in grief's furnace and been suddenly burned, The shears of Fate have cut the tent ropes of his life, And the broker of Hope has sold him for nothing!

Omar Khayyam was born on 18th May 1048 in Nishapur in Northwestern Persia. He was born in a family of tent makers (Khayyam). He was a mathematician, astronomer, philosopher and poet. He was considered as one of the most influential thinkers of the Middle ages. He wrote a number of treatises on mechanics, geography, mineralogy and astronomy. He was also a great poet. Omar moved to Samarkand to get educated. After a few years of education, he move to Bukhara and soon established himself as a mathematician and astronomer of the Islamic Golden Age. He wrote a treatise on algebra. The Treatise was on Demonstration of Problems of Algebra which includes a geometric method of solving cubic equations by intersecting a hyberbola with a circle. Khayyam’s work can be considered the first systematic study and the first exact method of solving cubic equations. He also contributed to a calendar reform. Throughout his life, Omar Khayyam taught algebra and geometry during the day and attended the Seljug court as an adviser to Malik Shah. At night he studied astronomy and worked on Jalali calendar. In 1077 he wrote Sharah ma ashkala min musadarat kitab uqlidis (expectations and difficulties in the Postulates of Euclid’s definitions). Khayyam wrote on geometry, and specifically on the theory of proportions. It is said that Khayyam demonstrated that the earth rotates on its axis by presenting a model of stars to his contemporary Al Ghazali in a planetarium (WP). Omar Khayyam was also a notable poet in the court of Seljuk ruler Malik Shah I. Scholars believe that he wrote about a thousand four line verses or Rubaiyat. A rubai is a two line stanza with two parts per line hence the word rubaiyat (derived from the Arabic language root for four) meaning quatrains. Omar Khayyam was introduced to the English speaking world through his Rubaiyat. The title ‘Rubaiyat’ was given by Edward FitzGerald who translated the works of Khayyam. Omar’s poems have been translated into many languages. Sufi Muslim Omar Khayyam valued Prophet Muhammad, as was demonstrated by his writings. In his book entitled ‘On the elaboration of the problems concerning the book of Euclid’, he refers to Prophet as “master of Prophets”. In his work ‘On existence of Khayyam’, he refers to Prophet Muhammad as his master. In his Quatrains, he appeals to the Prophet to admit him into heaven. Khayyam states about the Prophet: O Thou! To please whose love and wrath as well, Allah created heaven and likewise hell; Thou hast thy court in heaven, and I have naught, Why not admit me in thy courts to dwell?]

Khayyam died in 1131. He was buried in the Khayyam Garden in Nishapur. In 1963, the Mausoleum of Omar Khayyam was reconstructed on the site. In June 2009, Iran donated a scholar pavilion to the UN office in , which features four prominent Iranian figures- Avicenna, Abu Rayhan Biruni, Zakariya Razi and Omar Khayyam. In March 2016, Khayyam’s statue was unveiled in the courtyard of the University of Oklahoma.

Quotes

“Be happy for this moment. This moment is your life.” “Drink wine. This is life eternal. This is all that youth will give you. It is the season for wine, roses and drunken friends. Be happy for this moment. This moment is your life.”

“The Moving Finger writes; and, having writ, Moves on: nor all thy Piety nor Wit Shall lure it back to cancel half a Line, Nor all thy Tears wash out a Word of it.” “I sent my Soul through the Invisible, Some letter of that After-life to spell: And by and by my Soul return'd to me, And answer'd: 'I Myself am Heav'n and Hell”

“As far as you can avoid it, do not give grief to anyone. Never inflict your rage on another. If you hope for eternal rest, feel the pain yourself; but don’t hurt others.”

“Oh threats of Hell and Hopes of Paradise! One thing at least is certain - This Life flies; One thing is certain and the rest is Lies - The Flower that once has blown forever dies.”

“To wisely live your life, you don't need to know much Just remember two main rules for the beginning: You better starve, than eat whatever And better be alone, than with whoever.”

“Your hand can seize today, but not tomorrow; and thoughts of your tomorrow are nothing but desire. Don’t waste this breath, if your heart isn’t crazy, since "the rest of your life" won’t last forever.”

“It’s too bad if a heart lacks fire, and is deprived of the light of a heart ablaze. The day on which you are without passionate love is the most wasted day of your life.”

“Dead yesterdays and unborn tomorrows, why fret about it, if today be sweet.”

“And do you think that unto such as you A maggot-minded, starved, fanatic crew God gave a secret, and denied it me? Well, well—what matters it? Believe that, too!”

“How sad, a heart that does not know how to love, that does not know what it is to be drunk with love. If you are not in love, how can you enjoy the blinding light of the sun, the soft light of the moon?” “This world that was our home for a brief spell never brought us anything but pain and grief; its a shame that not one of our problems was ever solved. We depart with a thousand regrets in our hearts.”

“A book of verses underneath the bough A flask of wine, a loaf of bread and thou Beside me singing in the wilderness And wilderness is paradise now.”

“Realise this: one day your soul will depart from your body and you will be drawn behind the curtain that floats between us and the unknown. While you wait for that moment, be happy, because you don't know where you came from and you don't know where you will be going.”

“Beyond the earth, beyond the farthest skies I try to find Heaven and Hell. Then I hear a solemn voice that says: "Heaven and hell are inside.”

“So I be written in the Book of Love. I do not care about that Book Above. Erase my name, or write it as you will. So I be written in the Book of Love.”

“When you are so full of sorrow that you can't walk, can't cry anymore, think about the green foliage that sparkles after the rain. When the daylight exhausts you, when you hope a final night will cover the world, think about the awakening of a young child.”

“There was a water-drop, it joined the sea, A speck of dust, it was fused with earth; what of your entering and leaving this world? A fly appeared, and disappeared.”

“Today is the time of my youth I drink wine because it is my solace; Do not blame me, although it is bitter it is pleasant, It is bitter because it is my life.”

“O friend, for the morrow let us not worry This moment we have now, let us not hurry When our time comes, we shall not tarry With seven thousand-year-olds, our burden carry” “Ah, make the most of what we yet may spend, Before we too into the Dust descend; Dust into Dust, and under Dust to lie Sans Wine, sans Song, sans Singer, and--sans End!

Alike for those who for To-day prepare, And those that after some To-morrow stare, A Muezzin from the Tower of Darkness cries "Fools! your Reward is neither Here nor There.”

“Why ponder thus the future to foresee, and jade thy brain to vain perplexity? Cast off thy care, leave Allah’s plans to him – He formed them all without consulting thee.” Three Cups of Tea”

“When I want to understand what is happening today or try to decide what will happen tomorrow, I look back.”

V.V.S. Manian has had an extremely successful and unique career in the fields of Marketing, Communication, Journalism and Teaching. He started off as Project and Chief Marketing Manager, Modern Bakeries Ltd., New Delhi, a role which took him across the length and breadth of India. He moved from the public Sector to advertising and media and has worked at leading organizations like W. S. Industries and Efficient Publicities, Chennai As a journalist, he has worked as freelance journalist and photographer for The Mail, Madras and contributed regularly to The Hindu, Deccan Herald, and Trinity Mirror. He was the founder/editor of two weeklies, Blue Streak and Jana Mitran and currently runs the Asian News and Features Syndicate, Chennai. V.V.S. Manian was also the Principal for the evening College of Bhavan's Rajaji College of Communication and Management, Chennai and has taught Marketing and Journalism for nearly three decades. He has also served as Assistant to Honorary Consul for Canada (Tamil Nadu and Pondicherry) from 1992-2003. He has undergone a short course for Honorary Consul conducted by Department of Foreign Affairs, Canada in Ottawa. He has interpreted and translated slokas like the Abhirami Andadhi, Shiva Sahasaranamam, Vishnu Sahasaranam, Lalitha Sahasaranam and Neeti Sathagam. . He has written several books including the Dictionary on Journalism and Mass Communication and Significance of Hindu marriage rituals. Manian holds an MBA from the PSG Arts College and PSG College of Technology, Coimbatore and a Diploma in Public Relations and Journalism from The Rajendra Prasad Institute of Communication Studies, Mumbai. He has also done on line courses with Harvard, Columbia and Oxford University on literature and journalism.