Bhalaa Hua Meri Mataki Phooti Rey | Abida Parveen Sings Kabir

Legendary sufi singer Abida Parveen (known as Queen of Sufi Music) and celebrated lyricist Gulzar collaborated on a number of sufi poetry of mystic composer and saint of medieval India, Kabir. The result has been awesome. Kabir himself was one of the most gifted mystic that ever lived. Weaver by profession, this unlettered and simple man ranks among the world's greatest poets who's profound realization and universal humanistic world view is a source of great inspiration.

The sufi kalam (text) titled 'Bhalaa Hua Meri Mataki Phoot Rey' is a popular work of Kabir. Here Kabir uses a number of symbols to speak about the mystery of life, love, beloved and death. The most interesting is the human body which is likened to a clay jar and Kabir celebrates the shattering of the jar - which symbolizes death. Since for the sufis the death is the breaking free of bondage and union with God - death is essentially a celebration. That explains the song title, 'Bhalaa Hua Meri Mataki Phoot Rey' which literally translate as "Good that my clay jar has now broken." Deep appreciation to Chandra Thakur for helping me with the lyrics and translation.

Below is the original lyrics followed by english translation (close but non-literal). The poetry is preceded by a brief commentary by Gulzar.

Commentary: Suffion, Santon Key Yahaan, Maut Kaa Tassvoor haai, Badey Khoobasoorat Roop Leytaa Haai, Jo Marataa Haai, Voh Jee Uttha Haai, Tarah Tarah Se Aant, Aanand Kee Baateyn Karateyn Hain.

Kabir Ke Yahaan Ye Khayaal To Kuchch Aur Hee Karaavateyn Bhee leytaa Haai, Aik Takkaluffee See Haai Maut Se, Jo Jindagi se Kaheen Bhee Naahi.

For the sufi saints, the journey of life and death takes on many beautiful hues; from ecstasy of separation to blissful reunion with Divine. Even dead comes alive in their vicinity. The sufis often talk about the eternal bliss that awaits after the death.

Kabir very casually speaks about death, a door step to the Beloved. He say’s we are all newly wedded brides, our life is a preparation for honeymoon night. The secret of this union can only be tasted and be spoken about after death, not in this life.

Maati Kahey Kumhar Se, "Too Kyaa Raundey Mohey! Aik Din Aisaa Aaiga, Main Raundoongi Tohey!!"

Earthen mix admonishes the Potter, "How you are mixing me now, wait till the day come, I will mix you well in me at the end of your life!!"

Maati Ka Shareer, Maati Ka Bartaan
Nekki Kar, Bhalaa Kar;
Har Bartaan Main Paap Punya
Aur Sirr Pey Ley.

Body made of clay, vessel made of clay.
So earn good, do good;
Each vessel carry vice and virtues within,
celebrate all by taking upon your head.

The song begins from here:

Bhalaa Hua Meri Mataki Phooti Rey,
Main To Paania Bharan Se Chchooti Rey!

Ah sweet delight!
Now my clay jar has shattered,
Finally I am free from this water filling business!

Burraa Jo Deykhann Main Chaala, Burraa Na Miliyaa Koey,
Jo Dil Khojja Aapana, Mujhasa Burraa Na Koey!

I went in search of faulty ones, no one my search found,
The moment I looked at my own heart, none is more faulty than me.

Yeh to Ghaar Hai Prem Kaa, Khallaa Ka Ghaar Naay,
Sees Uttaarey Bhuheen Dharey, Taab Baithey Ghaar Maay!

Beware! This is the abode of Pure Love,
Nothing to do with name and forms,
Enter here humbled with your head bowed,
Only then you may take your seat here.

Hamman Hain Ishq Mastaana, Hamman Ko Hoshiyari Kya,
Raheyn Aazad Yaa Jaagasey, Hamman Duniyan Se Yaaree Kya!

I'm the love intoxicated one, what am I to do with being sober?
I'm released from every bond,
What am I to do with friendship with the world?

Kahanna Thaa So Kaah Diyaa, Aab Kuchch Kaaha Naa Jaaye,
Aik Gayaa So Bahh Rahaa, Dariya Lahher Sammaey!

I’ve said all that is ever to be said, now I don’t even have words to say!
The one who has gone, is now going forever,
River merging into Ocean.

Laalee Merrey Laal Kee, Jitta Dekhoon Titt Laal,
Laalee Dekhaan Main Gayi, Main Bhee Ho Gayee Laal!

Crimson is the color of my beloved, whosesoever I turn I see the same
When I went to see my beloved, I’ve also dyed myself into that!

Haanss Haanss Kunth Naa Payaa, Jinn Paaya Tin Royaa,
Jinn Paaya, Mauula Paaya, Allaah Paaya,
Haanss Haanss Kunth Naa Payaa, Jinn Paaya Tin Royaa,
Haanssi Kheli Piyaa Miley, Kaun Suhaagan Hoey!

Accompanied with ease – none have found the secret of heart,
Those who have found - weep in ecstasy!
They have found the Master, they have reached God.
After union with beloved, lo! where remains the lover?

Jako rakhe Saaeeyan, Mar sake na koy.
Baal na baanka kar sake, Jo jag vairi hoy.

The one who's Protector is God, no one can kill him.
Not a single hair can be touched,
Even if the whole world were to be his enemy.

Prem Naa Baati Uupajey, Prem Naa Haath Bikaaey,
Raaja Parrajaa Hee Hojey, Seess Diyey lei Jaaye!

Burning candle or incense will not get you His Love,
Love is not a subject of trade.
King or beggar who so ever you may be,
Pawn your head and take it!

Kabiraa Bhaatee Kallaal Ki, Bahhutak Baitthey Aaye,
Sirr Saunppey Soyyee Piyyey, Naahi To Piyyaa Naa Jaaye!

Kabir says this world is like a wine shop, many have come and gone.
Those who bargained their head could only drink here,
The rest left without having a single sip!

Dukkhiyaa Saab Sansaar Haai, Khaaye Aaur Soye,
Sukkhiyaa Daas Kabeer Haai, Jaage Aaur Roaye!

Unhappy are all in this world, all they do is eat and sleep,
Happy is the servant Kabir, yet he awakes (awaiting his beloved)
and weeps (in grief of separation).

Jo Kachchu Kiyaa Woh Tum Kiyaa, Main Kachchu Kiyaa Naay,
Kahhon Kahheen Jo Main Kiya, Tum Hee They Mujjh Maai!

Whatever is done, done by You; I’ve done nothing.
If I say I did it, its only You Who is saying in me.

Bhalaa Hua Meri Mataki Phooti Rey,
Main To Paania Bharan Se Chchooti Rey!

Ah sweet delight!
Now my clay jar has shattered,
Finally I am free from this water filling business!

. Watch and listen to this Sufi Kalam via Youtube .

. Download the mp3 .

Death | Counsels of a Sufi Master

In the Name of God, the Merciful, the Compassionate!

Men are of three kinds: the first are covetous and greedy, second have begun to turn to God; and the third have attained the heights of mystical knowledge. Pleasure-prone people simply do not think about death, and even if they do, it is in order to pine for this world and to become further engrossed in it .. The remembrance of death makes such person move further away from God. A person who has begun to turn toward God thinks about death as a means of producing awe and dread in his heart, and thus be enabled to turn completely toward Him..

The advanced Sufi is forever recalling death, for it is the time appointed for seeking the countenance of the Friend, and no lover can ever forget the time fixed for meeting his beloved. He would love to be swallowed up by death so that, being freed from this dwelling place of mindless beings, he might rise to the abode near his Friend, just as Huzaifa relates: "O God, You know that I prefer poverty to riches, sickness to health, and death to life. Make death easy for me, that I might arrive at my reward- You!"

The novice is excused from the aversion or shunning of death, while on the other hand, the advanced Sufi is also excused - for loving death and yearning after it! It is said, however, that there is an even higher stage than both of these, when a person makes use of nothing at all, but does his work purely for the sake of God. For himself, he chooses neither death nor life. This is the stage of resignation and acceptance and it is the final point of those who have reached the summit..

Think more of the destroyer of delights (i.e. death), that your inclinations toward them (delights) might be severed. Thus will you be enabled to turn toward God Almighty. Its related: "If animals knew as much about death as you do, then you would not be able to eat the meat of any fattened animal."

Aisha said, "O Apostle of God, who will appear together with the martyrs on the Day of Resurrection?" He replied, "Anyone who contemplate about death twenty times each day and night."

Apostle of God said, "Death is a present for the faithful, because the world is their prison, and they are always grief-stricken in it. Death is the release from all that, and release from prison is certainly a much-prized gift!" Again he said, "Death is an atonement for every Muslim." Anyone who is a real Muslim, unlike you and me, is in quest of it. Death makes them pure.

A wise man wrote "Be afraid of death in this abode before you go to the other dwelling place, for you will long for death therein, but will not find it." When Ibn Siri was reminded of death, all his limbs became transfixed.. It is related that whenever Jesus was reminded of death, blood used to ooze out of this body.

It behooves you not to lag behind those who day and night use to recall death at least twenty times. As far as possible, remain steadfast in this practice and be ready for death to come, whenever that may be. One beloved of God wrote, "This world is a dream. After it comes the awakening. Midway between them lies death. We are all perplexed with dreams."

O brother, even if there were no sorrow, grief, fear or torment, still death and its pangs would be quite sufficient, for the whole of life is made miserable because of that moment. All pleasure is spoilt therein, while every blunder and foolish action will be changed completely at the awaking. Meanwhile, it is said that death is more painful than the blow of a sword or a cut from a saw, or removing the whole nails from one's fingers. Hence it is said that the Apostle prayed, "O God make the pangs of death bearable for Muhammad!" In a similar way Jesus said to his followers, "O my apostles, beseech God Almighty to make death easy for me, for I am so much afraid of it that my fear itself is plunging me to my death!"

When the soul of Moses reached the Divine Presence, God asked "Moses, how did you find death?" He asked this question even though He is fully aware of what it is like. Moses replied, "I found my soul was like a sparrow, and in such a state as though it had been fried in a pan but did not receive the relief of death, nor was it released so that it might fly away." Now understand that at the time of death the lover appears to pass away, that is, he is completely peaceful and at reast. Some appropriate words of witness will assuredly be found on his lips at that moment.

There is a tradition that the Prophet said, "A dying man's attention should be fixed on three things. He should be blushing with shame; tears should be flowing from his eyes; and his lips should be parched. This would all be due to God's mercy, which had been showered upon him. And when he makes a noise, it would be a choking sound; his colour would turn red, and his lips became the color of dust. All this constitutes torments sent by God, which have now overwhelmed him. It would, however, be a good sign, if his tongue still moved in witness to God." The Prophet said, "Everyone who is dying, and knows that there is no other divine reality but God Alone is, will go to heaven."

Death! the end of one and all is by this way alone, whether you are a beggar or a king, for here it is all the same with respect to possessions of kings and poverty of beggars, as has been said:

If your possessions were to stretch from earth to the moon,
Finally, they would all lead to this door!
When your jaw suddenly turns rigid,
Then all the World's wealth is no more than a chin!
If you are a Faridun or an Afrasiyab,
In this Ocean you are but a drop!
All the creatures of this world are submerged in an ocean of blood:
Who knows what their condition is like beneath the dust?

A venerable Sufi has said, "There are three types of sorrow: that of worship - has it been accepted or not? that of sin - has it been forgiven or not? and that of the vision of God - will it be denied or not?" The elect ones have said, "There is really only one sorrow - that of being denied the vision of God! Every other sorrow, apart from that, is easy to bear, because it is not destined to last." Hence it is that the prayer of all the wise in this, "O Lord, do whatever You wish, but don't cut us off from this!"

The secret has been mentioned in the verse:

The hearts are all stirred in expectation of seeing Your face!
Our bodies, out of fear of separation, cry out in the midst of pleasure and comfort!
Without Your Beauty, flowers of desire turn to thrones in my hope-enkindled eyes!

Peace!

- Selection from the letter titled Death from The Hundred Letters by Sufi Master Sarafuddin Maneri, May God sanctify his Soul. Known as 'The Spiritual Teacher of the Realm', Maneri is venerated as one of the most famous Islamic saints. This sufi master was born in Bengal in Northeast India where he lived, taught and founded the Firdausiya order of Bihar.


Everyone is so afraid of death,
but the real sufis just laugh:
nothing tyrannizes their hearts.

What strikes the oyster shell
does not damage the pearl.

- Rumi
Rumi Daylight: A Daybook of Spiritual Guidance by Camille & Kabir Helminski

bhala hua meri matki phooti re,
main to pania bharan se chooti re.

Ah sweet delight! now my clay jar has shattered,
finally I'm free from this water filling business!

- Kabir
Abida Parveen sings this beautiful sufi kalam with such sweetness,
God bless her voice

. The Hundred Letters translated by Paul Jackson via Amazon
. Counsels of a Sufi Master
. The Soul: Whence and Whither? Towards the Goal by Inayat Khan
. Abruptly

and each gets one plot of ground

1.
I stand here and watch the people of this world:
all against one and one against all,
angry, arguing, plotting and scheming.
Then one day, suddenly, they die.

And each gets one plot of ground:

four feet wide, six feet long.
If you can scheme your way out of that plot,
I'll set the stone that immortalizes your name.

- Zen Poetry of Han Shan, 8th century, translated by J.P. Seaton

2.
"Death isn't sad. The sad thing is: most people don't live at all."
- Peaceful Warrior

3.
Then Almitra spoke, saying, "We would ask now of Death."

And he said:
You would know the secret of death.
But how shall you find it unless you seek it in the heart of life?
The owl whose night-bound eyes are blind unto the day cannot unveil the mystery of light.
If you would indeed behold the spirit of death, open your heart wide unto the body of life.
For life and death are one, even as the river and the sea are one.
In the depth of your hopes and desires lies your silent knowledge of the beyond; And like seeds dreaming beneath the snow your heart dreams of spring. Trust the dreams, for in them is hidden the gate to eternity.

- Khalil Gibran, The Prophet: On Death

4.
Everyone shall taste death. And only on the Day of Resurrection shall you be paid your wages in full. - The Quran 3:185

Death is a tax the soul has to pay for having had a name and a form.
- Sufi Master Inayat Khan

Prophet Muhammad, upon him be peace, one day was illustrating the theory of suffering (like Buddha, who taught the same theme after enlightenment about eleven hundred years before the Prophet). The Prophet drew up a square and in the middle of it he drew a line, the end of which jutted out beyond the square. Further across the middle line, he drew a number of smaller lines. Then he said, "The figure represents man and the encircling square is the death which is encompassing him. The middle line represents his desires and the smaller lines are vicissitudes of life. If one of those misses him, another distresses him, and if that one misses him, he falls victim to another.''

- From the collection of al-Bukhari, reported by Ibn Masud

The Messenger of Allah, may Allah bless him and grant him peace, said, "Race to good actions as fast as you can. What are you waiting for except delayed poverty, oppressive wealth, debilitating illness, dottering senility, a swift death or the anti-Christ? Or are you waiting for an unseen evil, or the Last Hour? The Last Hour will be most bitter and terrible."

- From the collection of at-Tirmidhi, reported by Abu Hurayra

"Remember death very often. Never forget." - Saying of Prophet

# Reference:
. The Zen Poetry is quoted from The Poetry of Zen, Translated and edited by Sam Hamill and J.P Seaton. Shambhala, 2007. Read a Review via Dragocave Blog
. Sayings of Hazrat Inayat Khan
. On remembering death

You once were bathed in brightness, and found pleasure in the simplest things

1.
Socrates: "You're making progress - right on schedule."

Dan Millman: "Delighted to hear it... But on schedule to where?"

Socrates: "To the gate! To unreasonable happiness! To the one and only goal you've ever had but didn't know it. And now it's time to lose your mind and come to your senses once again."

"Again?" - I asked.

"Oh, yes. You once were bathed in brightness, and found pleasure in the simplest things." With that, he took my head in his hands and sent me back to my infancy.

2.
My eyes wide open. They gazed intently at shapes and colors beneath my hands as I crawl on the tiled floor. I touched a rug and it touched me back. Everything is bright and alive. I grasp a spoon in one tiny hand and bang it against a cup. The clinking noise delighted my ears. I yell with power! Then I loop up to see a skirt, billowing above me. I'm lifted up, and make cooling sounds. Bathed in my mother's scent, my body relaxes into hers, and I'm filled with bliss.

Some time later. Cool air touches my face as I crawl in a garden. Colorful flowers tower around me, and I'm surrounded by new smells. I tear one and bit it; my mouth is filled with a bitter message. I spit it out.

My mother comes. I hold out my hand to show her a wiggly black thing that tickles hand. She reaches down and knocks it away. "Nasty spider!" she says. Then she holds a soft thing to my face; it talks to my nose. "Rose" she says, then makes the same noise again, "Rose." I look up at her, then around me, and drift again into the world of scented colors.

3.
That place - my grandfather's garden - it was like the Garden of Eden.

"Yes, it was the Garden of Eden. Every infant lives in a bright Garden where everything is sensed directly, without the veil of thought - free of beliefs, interpretation, and judgment.

"You 'fell' from grace when you began thinking, about - when you became a namer and a knower. It's not just Adam and Eve, you see, it's all of us. The birth of the mind is the death of the senses - it's not that we eat an apple and get a little sexy!"

"I wish I could go back," I sighed. "It was so bright, so clear, so beautiful."

"What you enjoyed as a child can be yours again. Jesus of Nazareth, one of the Great Peaceful Warriors, once said that you must become like child to enter the Kingdom of Heaven."

.. You now see everything through a veil of associations about things, projected over a direct, simple awareness. You've 'seen it all before'; it's like watching a movie for the twentieth time. You see only memories of things, so you become bored, trapped in the mind. This is why you have to 'lose your mind' before you can come to your senses.

.. Refine your senses a little more every day; stretch them, as you would in the gym. Finally, your awareness will pierce deeply into your body and into the world. Then you'll think less and feel more. That way you'll enjoy even the simplest thing in life - no longer addicted to achievement or expensive entertainments.

- from Way of the Peaceful Warrior by Dan Millman. A classic tale, told with heart and humor, speaks to the peaceful warrior in each of us and this is a book that moves one to laughter and tears and moments of illumination.

# Related:
. Peaceful Warrior, the Movie
. Dan Millman's Blog
. Dan Millman on Integral Naked part1, part2
. Peaceful Warrior Sequel: The Way According to Socrates


"There are no ordinary moments"
- Way of the Peaceful Warrior

Solitude in the Crowd | Khalwat dar Anjuman

1.
Beings whom neither the fleeting business nor sale can divert from the Divine remembrance ... - Quran, The Last Testament

2.

There are two kinds of retreat. One is the outward kind in which the seeker, far from people, sits alone in his cell until he comes into contact with the spiritual world. This result comes about because the external senses withdraw themselves and the inner senses extend themselves to signs from the spiritual world.

The second kind of retreat is the hidden one, where the seeker is inwardly witnessing the secrets of the Real while he is outwardly surrounded by people. Khalwat dar anjuman is of this second type of retreat: outwardly to be with people, inwardly to be with God.

In all your outer activities remain inwardly free. Learn not to identify with anything whatsoever.

Khwaja Awliya Kabir, one of the deputies of 'Abd ul-Khaliq Ghujduwani, explained khalwat dar anjuman as follows: "'Retreat within the crowd' is that state when one is so constantly and completely absorbed in divine remembrance that 'one could walk through the market-place without hearing a word.'"

They are with their Lord and simultaneously they are with the people. As the Prophet said, "I have two sides: one faces my Creator and one faces creation."

'Abd ul-Khaliq Ghujduwani himself was known to say: "Close the door of the formality of sheikhhood, open the door of friendship. Close the door of khalwat (solitary retreat) and open the door of sohbat (companionship)." Baha ad-din Naqshband said in this connection: "Our path is in companionship. In [physical] retreat there comes fame and with fame comes calamity. Our welfare lies with the assembly and its companionship, on condition that [self-] negation is found in one another."

When Baha ad-din reached Herat on his journey to Mecca, the Amir Hussein arranged a gathering in his honour. At the assembly the Amir asked him, "Since with your Presence there is neither audible dhikr, nor voyaging, nor audition of special music and poetry, what is your path?" He answered, "The pure words of the tribe of 'Abd ul-Khaliq Ghujduwani, which are 'retreat within the crowd,' and we follow in their Way." "What is retreat within the crowd?" the Amir asked. "Outwardly to be with the people while inwardly to be with God," said Naqshband. The Amir expressed surprise and asked whether this was actually possible.

Baha ad-din replied that if it were not possible God Most High would not have indicated it in a Qur'anic verse which describes those who are not distracted from the remembrance of God even while in the marketplace: "Men whom neither business nor profit distracts from the recollection of Allah" [24:37]. This is the way of the Naqshbandi Order.

Ahmad Faruqi Sirhindî, Mujaddid-i-alf-i-thani (the Renewer of the second millennium), said: "Retreat within the crowd is derived from traveling in the homeland since if traveling in the homeland is properly accomplished, then retreat within the crowd will properly occur. The seeker within the diversity of the crowd travels in his own land, and the diversity of the horizons finds no way into the meditation cell of his inner self. This treasure will manifest with difficulty at the beginning and with no difficulty in the end. And in this tariqa it is the portion of the beginning while in other paths it is at the end. This is so because the treasure is derived from traveling within the self (with presence in the moment), which is at the beginning of this path, while traveling on the horizons takes place simultaneously. This is the opposite of the other paths which make the traveling on the horizons the beginning and the traveling within the self the end."

In the words of al-Kharraz: "Perfection is not in exhibitions of miraculous powers, but perfection is to sit among people, sell and buy, marry and have children; and yet never leave the presence of Allah even for one moment."

In constant communion with the Beloved within,
a stranger to the world.
Those endowed with such beauty are rare indeed
in this world.

- Credit: Solitude in the Crowd is one of the Eleven Principles of the Naqshbandi Path, from Golden Sufi site

3.
Beings whom neither fleeting business nor sale can divert from the Remembrance of Allah, nor from regular Prayer, nor from the practice of regular Charity: Their (only) awe is for the Day when faculty of realizing (hearts) and faculty of seeing will be transformed (in a wholly new way) -

That Allah may reward them according to the best of their actions, and add even more for them out of His Grace: for Allah does provide for those whom He will, without measure.

- The Quran 24:37-38

# Further:
. Naqshbandi Order, Sufism
. The Principles of the Naqshbandi Way
. 11 Principles of the Naqshbandi Sufi Way
. Classical Islam and the Naqshbandi Sufi Tradition
. The Naqshbandiyya: Orthodoxy and Activism
in a worldwide Sufi Tradition by Itzchak Weismann
. In quest for God and freedom by Anna Zelkina
. Sufi heirs of the Prophet: The Indian Naqshbandiyya and the Rise of the Mediating Sufi Shaykh by Arthur F. Buehler

Surprise in Mystic Poetry | Daniel Ladinsky and Hafiz

1.

Hafiz's poetry is known for its focus on the experience of love. In fact, the body of his work forms an encyclopedic description of love's states and stages. Because of this, it is tremendously popular in the East. Hafiz couplets are quoted more often than is Shakespeare in the West. Laborer, prelate, scholar, housewife, merchant and artist alike are ready to spice their conversation with sayings of Hafiz.

Hafiz has now become accessible to readers of English through the efforts of American translator Daniel Ladinsky. Ladinsky's renderings of the medieval Persian poet are characterized by qualities we do not often associate with mystical poetry: wit, irreverence, and mischief. His approach turns 180 degrees away from previous translations, notably those of nineteenth century English scholars. Almost all the classical Persian imagery has been updated. Hardly a nightingale or a cypress tree is to be found. Instead of quaint Oriental cliches, we are treated to imagery wit! h a distinctly colloquial tone. A mystic's ecstasy as sung by the Beatles, perhaps. Daniel Ladinsky has given classical Persian poetry a fresh look, as he shows in this poem:

We have all come to the right place.
We all sit in God's classroom.
Now,
The only thing left for us to do, my dear,
Is to stop
Throwing spitballs for a while.

Daniel Ladinsky has chosen to focus on Hafiz' poetic strategies, rather than a literal interpretation. Chief among the strategies Ladinsky has reproduced is the shock of invention to blow away the constraints of the rational mind. In this poem, translated with the title, "Of Course Things Like That Can Happen," the effect is fresh and contemporary. Here is an excerpt:

Once God made love to a great saint
Who had a hairy belly.
Of course things like that can happen!
And it was a surprise
Only to the novice on the path
When the saint's stomach began to swell
Just like a woman's ...
Of course things like that can happen!

For another example of Hafiz' tactic of surprise, look at this passage, also captured with stunning freshness:

The sun rolls through the sky meadows every day,
And a billion cells run
To the top of a leaf to scream and applaud
And smash things in their joy.

Wherever Ladinsky does retain Hafiz' original symbolism, he gives it a spin without losing the mystical meaning, as in this poem:

Bring your cup near me,
For I am a Sweet Old Vagabond
With an Infinite Leaking Barrel
Of Light and Laughter and Truth
That the Beloved has tied to my back.

Dan Ladinsky has done a great favor to all who, after Coleman Barks' work on Rumi, wish to read more Middle Eastern poetry. Along with Robert Bly's "Kabir Book," and the American audience Barks created for Rumi, we now have accessible and appealing versions of Persia's literary giant Hafiz. We can only hope to see more of this grand and ancient poetic tradition.

- From a curiously interesting customer review @ Amazon

2.
It has been said that just as every river is winding its way to the sea so every soul is returning to a glorious reunion with our source, God. ~Daniel Ladinsky

Daniel Ladinsky presents poems from the past in a new clarity. He not only translated these poems, he lovingly selected poems of great beauty and meaning.

While many of the poems do sing with his voice, a new understanding emerges and the message of an ecstatic union with God is very present. What is even more interesting than the poet's desire to worship God, is God's worship of humans, which can at times seem foreign unless you think of this as an admiration of His creation. Then, like two human lovers, God and mankind enter a space of love, adoration, blissful unconditional love and shared communion.

In this regard, the poems are ecstatically beautiful, although not always about God. There are plenty of love poems that seem to have been written for human lovers:

One regret that I am determined not to have
When I am lying upon my deathbed
is that we did not kiss
enough.

Hafiz influenced Emerson, Goethe and Brahms and Daniel Ladinsky explains how he wrote wild love songs to the world from God.

Priests also long for the love of a woman and yet maintain the vows they took and some poets compare their love to the vows the sun and the moon took as they will never touch. One of the most beautiful poems contains references to giving God a "pet" name and that he responded more to prayers when he was loved this way. I loved Rabia of Basra's poem about the moon once being a moth:

The moon was once a moth who ran to God,
they entwined.

Now just her luminous soul remains
as we gaze at it
at night.

Many of the poems are secretive, sensuous and tell stories from mythology. While many authors present poems without introductions, Daniel Ladinsky gives an introduction to each poet and the twelve chapters then become meaningful studies of a poet's life and longings. We learn about Tukaram and how he survived a famine or how Rumi was influenced by Rabia of Basra who was actually sold into slavery because of her beauty.

Meister Eckhart gives us insight into why we all want to be loved. St. Catherine of Siena talks about only wanting to "hear the hymns of the earth, and the laughter of the sky." So, there are many poems about nature.

Love Poems From God is a unique window from which to view spiritual love and you may find yourself writing your own poems, inspired by the beauty in this collection.

Featured Poets: Rabia, St. Francis of Assisi, Rumi, Meister Eckhart, St. Thomas Aquinas, Hafiz, St. Catherine of Siena, Kabir, Mira, St. Teresa of Avila, St. John of the Cross and Tukaram.

~ The Rebecca Review

3.

Daniel Ladinsky has done an interesting job of rendering Hafiz's verse into English. Ladinsky has an ear for rhythm and he strikes me as an individual with deep spiritual sensibilities. When he renders one of Hafiz's couplets as "The body a tree./God a wind", one senses that there's more going into this translation than just philological expertise. Landinsky, like Hafiz, is a mystic.

That spiritual bond with Hafiz, as well as a shared joy in the sheer vitality of creation, makes Landinsky's renderings light-hearted, in the sense that they shimmer with what Hafiz would call God's Light. Some of my favorite examples:

Whenever
God lays His glance
Life starts
Clapping.

What is the beginning of
Happiness?

It is to stop being
So religious.

All the talents of God are within you.
How could this be otherwise
When your soul
Derived from His
Genes!

- Customer Review of The Gift

# Related:
. Daniel Ladinsky, Vision of Hafiz
. I Heard God Laughing: Renderings of Hafiz
. Books by Daniel Ladinsky via Amazon Search
. Love Poems from God by Daniel James Ladinsky (limited preview by Google Book)

Rumi's Passing Away and Funeral

1.
After passing away, don't look for our grave on the fact of earth. Our place is in the hearts of the gnostics. - Rumi

2.
After finishing first five volume of his master piece Mathnawi, during the sixth volume, Mevlana Rumi became weak and ill. His rest was uneasy and his body suffered dramatic changes in temperature. As he rested in this weakened state earthquakes shook Konya. Rumi japed with those visiting him and told them not to be afraid, for the earth was just hungry and would soon receive a fat morsel. Death, he said to them, was not separation but a liberation.

Mevlana Jalaluddin Rumi died in Konya, on December 17, 1273. The evening sky burned red as men and women of various religions pressed through the swelling crowd to touch the green cloth that covered his coffin.

Sadreddin al-Qunawi was to offer funeral prayers for Rumi but fainted when he saw angels and Prophet Muhammad joining the funeral. The prayer was then offered by Husamuddin Chelebi.

According to Sipeshala'r account, when Shaykh Sadr al-Din was asked why he fainted and fell, he responded by saying: "When I came in front of the coffin to lead the prayer, I saw that the angels formed a line in front of the coffin. From the awe of the moment, I lost my consciousness."

The evening of Rumi's death has become known as the Shebi Arus, Wedding Night, the occasion when Rumi was finally united with his Beloved God, in eternal life. May God sanctify his soul.

3.
Rumi's Cat

As Aflaki writes, shortly before Rumi's passing away, this cat came to Rumi and meowed sadly. Rumi smiled and asked those around him: "Do you know what this cat said?"

They said: "No".

Rumi said: "Soon you will go to the heavens, to your homeland with safety. What will I do without you?"

Rumi's cat did not eat or drink anything after his passing away and survived for only seven days after Rumi's passing.

- Adopted and quoted from:
1. Rumi: The Hidden Treasure by Shems Friedlander
and 2. Fundamentals of Rumi's Thought By Sefik Can

a sufi story on association

1.
A Sufi Shiekh went for a walk with his students. They came upon a construction site where they were tearing up the streets. A sewage pipe had burst, and all manner of unspeakable filth was piled in the street.

The students reeled back, gaging and retching. But the Sheikh stood and looked intently upon the disgusting mess.

The students were amazed, and ashed their Sheikh why he was standing there. He said "I was listening to what this pile of s**t was saying.

It says: "We used to be fine plants and animals of great beauty. We were transformed by a marvelous alchemy into culinary masterpieces that commanded great respect and the highest prices on the market.

But we associated with human beings for a single hour; and look what we were reduced to!"

Be careful who you associate with.

2.

Let not the believers (mu'minun) take those who cover up (the Truth) as protectors rather than those who believe - and whoever does that has nothing to do with God in any thing - unless you fear from them something that is to be feared. And God cautions you (against) Himself. And to God is the ultimate destination (Wa 'ila-Llahi-l Masir).
- The Quran 3:28

. Image credit, The Visitation of Mary. Fresco 11th century
St Sophia Cathedral, Kiev, Ukraine

# Other Sufi Stories Posted:
. The Story Of The Two Lights
. Dhikr of La ilaha illa Allah
. Story of Fana and Baqa
. Perfume of the Desert
. Jesus and the Hermit
. Moth and Flame
. Curing Selfishness

The Etiquette of Giving | Quranic Wisdom

In the Name of Allah,
the Universally Merciful,
the Singularly Compassionate

The parable of those who spend their wealth in the Way of Allah is the likeness of a grain that sprouts seven ears - in every ear one hundred grains. Surely Allah (grants) increase to whom He wills, and Allah is Vast, Knowing.

Those who spend their wealth in the Way of Allah and then do not follow up what they have spent in charity with reminders of it (in vain boasting) or by hurting (the feelings of the poor) will have their reward with their Lord, and no fear will be upon them nor will they grieve.

A kind word with forgiveness is better than charity followed by injury. Allah is Self-Sufficient, Clement.

O you who have arrived at secure belief, do not invalidate your charity by reminders (of it) or by hurting (the feeling of the poor), like the one who spends his wealth (only) to be seen by the people and does not believe in Allah and the Final Day. His parable is a smooth stone upon which is dust, and it is hit by a (heavy) downpour that leaves it hard and barren. Such (ones) gain nothing from what they earn (through acts of charity). And Allah does not guide those who cover up (the Truth).

And those who spend their wealth out of desire to please Allah, and for the strengthening of their own souls, their parable is a garden on high ground which is hit by a (heavy) downpour so that it yields double its fruits. And if it is not hit by a (heavy) downpour then a light rain (is sufficient). And Allah sees what you do.

Would one of you like to have a garden of palm trees and grapevines beneath which river flows, in which there are all kinds of fruits for him, but he is stricken with old age and feeble offspring and it is hit by a burning whirlwind and consumed by fire? Such way, Allah makes clear to you Signs in order that you might contemplate.

O you who securely believe! Spend (on others) from the good which you have earned, and out of that which We bring forth from the earth for you. Do not seek (what is) defective and spend from that (in charity) when you would not take it for your own selves except if your eyes were closed. And know that Allah is Self-Sufficient, Praiseworthy.

Satan threatens you with poverty and orders you to indecency and Allah promises you forgiveness from Him and graciousness, and Allah is Vast and Knowing

He gives the Wisdom to whom He wants, and whoever is given the Wisdom is given an abundance of goodness. And yet no one remembers save those who realize.

And whatever alms you give, and whatever vows you make - Allah knows. And the oppressors (in truth) have no helpers.

If you make public your free-will gifts (sadaqat), it is a joy (for you). But if you give to the poor in secret, it is better for you. And Allah will cover over some of your misdeeds, and Allah is well aware of what you do.

You are not responsible for their guidance. Rather, Allah guides whom He chooses. Whatever good you spend (on others) is for your own good, when you spend nothing except out of seeking the Countenance of Allah. Whatever good you spend will be repaid to you, and you will not be wronged.

(Alms and free-will gifts) are for the poor who are totally concentrated in the Way of Allah and (so) are unable to go about the earth (seeking their livelihood) - the ignorant suppose them to be rich because they abstain (from asking). You will know them by their mark. They do not harass people from begging. And whatever good you do, so surely Allah knows of it.

Those who spend their wealth by night and by day, secretly and openly - for them their reward is with their Lord. No fear shall be upon them, they shall not grieve.

- From the Chapter of Heifer, al-Baqarah (2:262-274), The Holy Qur'an

Translation credit: The Transliterated Tajwidi Quran

Actions are but lifeless forms and their secret souls are the sincerity within them. - Anonymous

Art is prayer made visible

Art is prayer made visible
Music is prayer made audible
Dance is prayer embodied
But the greatest art we practice
Is the art of compassion
Which is prayer in action and service.

- Rev. Dr. Gina Rose Halpern, Founder and Co-Director of the Chaplaincy Institute

Every particle of our universe, every being, is a shell that contains sparks of holiness. Our task is to release each spark from the shell and raise it up, ultimately to return it to its original state. In each moment, we have the capacity to Raise Holy Sparks.
- Rabbi David Cooper

All great art is a visual form of prayer. - Sister Wendy Beckett

The stillness in art characterizes prayer, and the eye of the storm.
- Saul Bellow

Good art is a form of prayer. It's a way to say what is not sayable.
- Frederich Busch

He prayeth well, who loveth well,
Both man and bird and beast.
- Samuel Taylor Coleridge

In prayer it is better to have a heart without words
than words without a heart.
- Mahatma Gandhi

Art is a prayer, always was, always will be.
- Emily Mills

Today, like every other day, we wake up empty
and frightened. Don't open the door to the study
and begin reading. Take down a musical instrument.

Let the beauty we love be what we do.
There are hundreds of ways to kneel and to make sajda *.
- Rumi

* sajda, means prostration

. Credit: Exploring World Religions Through Art and Symbol via Chaplaincy Institute
. Further: Creating Art as an act of Prayer by Erika Hastings
. Art as Prayer: A devotion of Love

Radiant Reflections | Glimpse of Denise Sati’s Garden of Wonder

LOVE is
Smiling compassionately at all that ever was!
As the Dance of the Divine is
BLISSFULLY
Experienced within each
Atom Spark of Consciousness!
Everything is Radiantly
DIVINE.

- Denise Sati, Radiant Reflections

RADIANT REFLECTIONS is a collection consisting of light infused cosmic paintings and mystic poetry from the past 30 years of work of visionary artist and spiritual student Denise Sulaiha Sati. It's an opening to her inner garden of wonder.

Denise infuses the light of her vision into the paintings and words of the book, and in her writing she shares why: "Light is the universal expression of that exquisite energy our sense can fully grasp and experience. The aesthetic use of light expresses the human longing. Light has eternally portrayed a cosmic consciousness, a transcendent divine reality."

Denise longed to transcend art even while giving birth to these paintings from a meditative state, which proclaim an emphatic feminine force, subtle and serene, strong and visionary. The art works featured in the Radiant Reflections were created from an enhanced octave of the color spectrum.

In the Preface of the book, the author writes, "The ancient Sufi expression, "Being in the world, but not of it", reminds us that we are connected to a Supreme, Creative, Intelligent, Source of Light ... As co-creators we align our power with that Divine Power. This then, is the Remembrance of our true self. Openly, freely meant for everyone, everywhere. This poetry and art originate from a direct inner spark and consciousness that transcend the outer world .. A cosmic celebration of transcendent possibilities."

Soul Painting in Words
From the misty spaces of
In-between worlds,
Where the Fair Witness resides.

Denise Sati who is versatile in French language and a teacher of the same, wrote these poetry originally in French in 1977 while living in Boston, then translated herself in English and compiled with a collection of original paintings done throughout several decades.

In an interview with Inspirations and Creative Thoughts, Denise shared about the work in Radiant Reflections: "Each painting was created as a prayer, as a vision of a meditative state of consciousness. The paintings and the poetry were created from the state of the Witness, rather than the individualized state. The transpersonal, rather than the personal state of consciousness. It was also created using the ancient, perennial, and contemporary philosophies of color healing. Each color, subtly infused with light, reflects a peaceful, harmonious, color healing energy. The images also reflect a strong, centering point within each painting, showing the universality of the center, inner point within all life.

The poetry describes the states of consciousness of the journey taken from form to formlessness, from philosophy to experience, from witnessing to Being through the practice and process of the silent zikr meditation. All this, as radiant reflections of that One Radiant Eternal Light. The final poem in the book was written in one day. It is a very positive future vision of the qualitative, cosmic, mystical state of consciousness and reality possible for all of humanity. It is a very positive, peaceful, powerful, beautiful vision of what Life could be."

To become one with the one
Is the equation of perfection.
The Golden Mean,
Golden Rule of Beauty
& Unity
Consciousness.

In order to give birth to her visionary art Denise infuses painting with photography, mandala symbols and other collage elements that as a whole brings out a micro-cosmic slice of her inner macro-cosmos. Often the dazzling colors captures the mind immediately and then slowly the careful patterns and finer and even more finer details unveil themselves as one keep gazing at her art work. Her paintings demands both vertical and horizontal appreciation as the art work unfolds its beauty both instantly and gradually. This is equally true for her poems. They are not just poetic arrangements of words but also encoded message of highly sophisticated teaching of truth, method of seeking.

. Language

Even though Radiation Reflections on the outset may appear to use new age language but the wisdom and consciousness that’s revealed through the poetic expressions of Denise and her collages are eternal. The words woven are very much a bridge of timeless spiritual wisdom and spiritual mind of new age which our present age we live in where wisdom from countless ancient paths are merging together in an unprecedented way. Radiant Reflection deserves credit to transcend the limitation of language when it comes to share timeless spirituality.

There is no denying that Denise Sati received her spiritual nourishment from a sufi master of extra ordinary perception and wisdom. Thus in her expression one can discover her genius of expressing sufi teachings using modern discourse. In the poems, Intimate Journey, Denise Sati reveals the sufi wisdom of surrender and dropping of self-direction.

INTIMATE JOURNEY

Now the true inner journey has just begun.
The automatic pilot state where
Divine Intervention takes over.
According to one’s own qualities,
One’s own focus,
One’s gaze,
One’s direction,
One’s open heart,
One’s love.
The path will fl ow according to the
True inner state of each being.
One will go where one has to go,
See what one is able to see,
Realize what one is capable of realizing,
Vibrate to the level one has attained,
Experience and merge within the
State of consciousness that,
Like a beautiful luminescent
Pearl,
Cultivated itself within.
Each Silence will unveil more and more,
Contingent upon one’s intention, awareness, focus,
Subtlety, serenity, sweetness,
Surrender, strength,
Melted heart,
&
Love.

Denise is not only a student of sufi path but who has touched upon the depth wisdom of meditation. She studied and practiced meditation for a significant part of her life. Her own experience rising from the direct experience of meditation practice is reflected in her poem.

Realization of the Inner Body is a guided map for mediation. In it she describes the inner work of meditation, "As one focuses on the soundless sound, Traces of external sounds will be erased and subside. Inner hearing will experience the vibration of Meditative Resonance. As one focuses on the inner radiance of the Eye of Wisdom, External and mental visions will disappear, Inner Sight will appear. As one focuses on the subtle breath, the External sense of smell will disappear, replaced by the Fragrance of purity, rose, love, Fragrances of awe. As one focuses on the inner Awareness, Physical sensations or touch will disappear, as Inner Awareness of the Current of the Zikr is now Awakened, felt and experienced within. As one focuses and rides on the breath with consciousness, External senses of taste will subside and Formless tastes will be quenched by the Refreshing, radiant Subtle spring of Divine Fulfillment."

The Breathless State, for example, is not to be read just as a poem but it's a guide of esoteric practice of how the Breathless state is to be experienced. I quote partially here, "The Breathless State elevates consciousness upward. Floating in this vibrational field, awareness of the outer body Naturally fades. In this breathless state, the breath is experienced as an incredibly Fine, precise, subtle, silken thread, flowing seamlessly throughout the Fabric of the inner Light body, Enlightening the pathway within as it flows, awakening the tissues of Consciousness and Light. Upon the breath, Consciousness experiences the death of the outer Form and rebirth of the inner Body of Light..."

Similar is the poem Focus that talks about the alchemy of meditation. "Cultivate this. Each time more one-pointed, more precise. Focus upon the inner sense of knowing. Cultivate consciousness silently within the breath. There is nothing other than the Divine, Other than the Divine there is nothing. Everything is Consciousness and Grace. Focus this with the left and right breath. Cultivate the state of consciousness that is aware of this.. The left breath pulls away our former self. The right breath invites, attracts towards the Divine current to enlighten the thousands of breaths per day."

In Radiant Reflections the reader sometime stumbles upon zen like expressions that carry satori quality. Here is an example:

... All is movement
Nothing is every the same.
When mind and heart are still, the
Gaze of the inner eyes is pulled within the
Light of the Eternal Calm.

. Eidetic Vision and Imagery

In the art of Denise, she uses Eidetic vision to create images and arts. When asked to elaborate on her visionary art which she calls Eidetic Images Dense shared: "An eidetic image is one which is pre-wired into our consciousness. It is an image which transcends time, form, culture and symbolizes a deep inner truth encoded within our DNA as divinely created humans. It reveals a hidden truth of the mystery of life. It is a message to inspire the discovery of our birthright to know Truth, Love, and Light within ourselves. It is a mirror in our heart which reflects the transpersonal aspect of cosmos.

For example, in one of Bawa's mystical visions, he describes the archetypal tree of life. I was asked to do the cover painting for one of his books, entitled, To Die before Death, the Sufi Way of Life. From the image that I received from within, upon reading his vision, I was able to paint this celestial tree of souls for the book cover."

Eidetic Imagery is difficult to define and the phenomenon has baffled psychologists and scientists alike for decades. Although this is a relative new field of understanding as we unveil more and more the complex nature of human mind, the sufis have long used terms such as Eyes of the Inner Heart or Vision of the Heart and Eidetic Imagery uses this inner faculty.

Everyone knows what it is like to close one's eyes and call up a visual image using the "mind's eye." For most people this image is usually fleeting and undetailed, but for those who possess an ability for eidetic imagery, this image is like a tangible picture that can be manipulated and seen in great detail.

The physical aspect of Eidetic Vision and Mental function of this phenomena has been noted and studied for well over a century. Famous artist, painter and mystic Leonardo Da Vinci was fascinated by this phenomena so much that he coined the term "Eidetic Vision" and one of his personal friend discovered techniques to develop the skill of Unconscious or Subconscious Seeing.

. About Denise Sati

Visionary artist Denise Sati was born Denise Ann Cortese in Niagara Falls, New York. The majestic presence of the Falls, a true natural wonder of power, her early artistic visions. Metaphysics, psychology and wisdom were always her special interests. Presently she resides in Wynnewood, Pennsylvania where she paints and teaches private creativity classes, and teachers French and Art.

Her paintings depict spiritual, introspective images which she achieves with the airbrush for special effects. Having studied color theory in depth, both from ancient and contemporary research, she became involved in color healing and art therapy in conjunction with her paintings. In 1981 she lived in Sri Lanka for several months, studying meditation and wisdom with a beautiful Sufi master, and later, a month in India where further insights into spiritual reality were experienced.

Hand Signed prints of the original paintings, fractal / graphic art and hand signed book orders are available at: Sulaiha.Sati@Gmail.com / Her web location is Sati Studio Arts. Also order for Radiant Reflections can be made through Xlibris and Amazon.

(c) Images used, copyright Artist and Author Denise Sati, all of them except one are taken from Radiant Reflections.

# Previous:
. Interview with Denise Sati and her experience of painting with Sufi Master Bawa Muhaiyaddeen

# About Eidetic Imagery and Vision:
. Eidetic Imagery
. Eidetic Memeory
. Sensory Enhancement Exercises by Phil Hine
. Hypnotic Dimensions of Religious Worldviews

al Faqr | Holy Poverty, Spirit of Poverty in Islam

1.
"Faqr Fakhri", Poverty is my pride
- Prophet Muhammad, upon him be holy benediction

2.
. Not desiring the adornment of the life of this world in exchange of Divine Countenance

O Prophet! Lo! We have sent thee as a witness and a bearer of glad tidings and a warner. And a summoner unto Allah by His permission, and as a luminous lamp. - The Quran 33:45-46

Since in Islam Prophet Muhammad is the Model par excellence or Archetypal Spiritual Guide and Master, focusing on his life illuminates for us the original principles of Islam and its teachings. Unlike other messengers, the Seal of Prophet, Muhammad lived a complete and full life and was made to observe every possible major human roles such as being a father, husband, family man, administrator, spiritual counselor, moral teacher, businessman, politician, social reformer, community organizer, sacred activist, warrior, personal friend and mystic. This enabled to leave a model for the rest of humanity as a guide and as Quran says, as 'luminous lamp' to give light on every possible aspect of human dimension.

One of the role Prophet Muhammad embodied as the role of being an ascetic. This was not an asceticism in the sense of neglecting the world - which is negative asceticism, but his was noble and positive asceticism - the practice of 'leaving all that is not necessary' for the Real. This is reflected in one of his teaching that a believer who practice ihsan (excellence) is one who leaves that does not concern him or her.

The Prophet himself is commanded in the Quran by God and by extension its a commandment to all of mankind to make oneself content with the people of holy poverty by being content with such beings who consecrate themselves entirely to God.

Keep thyself content with those who invoke their Lord morning and evening, in desire of His Countenance; and let not thine eyes turn away from them, desiring the adornment of the life of this world; and obey not him whose heart We have made neglectful of Our remembrance, who followeth his own passion and who hath transgressed all limits. - The Quran 18:28

In this verse - 'not desiring the adornment of the life of this world in exchange of Divine Countenance' is the secret doorway for embodying Holy Poverty.

3.
"Nas alukal faqra mimma siwak, wal ghinna bika hatta la nash hada illa iyaka."

"We seek from You, poverty from other than You and richness with You, until we see not anything but You."

"Ya Ghani! Man lil faqiri siwaka!
Ya Qawwi! Man lid dhoi'fi siwaka!
Ya Qadir! Man lil a'jizi siwaka!
Ya 'Aziz! Man lidz zaleeli siwaka!"

O Eternal Source of All Enrichment! Who else does this needy one hope for but You!
O Eternal Source of All Strength! Who else does this deprived one hope for but You!
O Eternal Source of Power! Who else does this weak one hope for but You!
O Eternal Source of Majestic Might! Who else does this worthless one hope for but You!

- Blessed supplication of Shaykh Abul Hassan as-Shadhili, may Allah sanctify his Sirr

4.
. Holy Asceticism of the Final Prophet

The ethical teachings of Islam are rooted in the Qur'an, but the model of perfect ethical character, which is called Muhammadan character by Muslims, has always been that of the Prophet. The virtues that characterize him are humility and poverty, magnanimity and nobility, and sincerity and truthfulness. Like Jesus Christ, Muhammad loved spiritual poverty and was also close to the economically poor, living very simply even after he had become “the ruler of a whole world.”
- from Encycolopedia of Britannica

The positive asceticism of the Prophet was lived and embodied which being a full functional member of the community and the society. Its not asceticism to run away from people but to practice the solitude in the crowd by keeping the heart with God alone even while being in the super market.

A prominent characteristic of the Model Par Excellence, Prophet Muhammad was his uncompromising asceticism towards the worldly life. He turned his back to this life's pleasures and lived away from its desires. He lived the life of the poor and the needy. The following are some examples on his asceticism:

Aishah, the wife of the Messenger, narrated, "Rasool Allah's stomach was never filled with food at all. He did not complain to anyone. Poverty was more beloved to him than wealth. Even if he remained hungry suffering from hunger all his night, that did not prevent him from fasting his next day; though, if he wished, he would ask his Lord to endow him with all treasures of the earth, its fruits, and the easiness of its living. I was pitiful to him for what I saw in him. I patted with my hand on his abdomen for the hunger I saw in him, and I said: may my soul be sacrificed for you! Would that you enjoy from this life what might sustain you!

He said, 'O Aishah, what do I have to do with this life? My brothers the Arch-Prophets tolerated what was bitterer than this and they passed away and came to their Lord Who honored their coming and rewarded them abundantly, and so I feel shy that if I live at ease, that tomorrow I may miss many things. There is nothing is more beloved to me than to join my brothers and friends."

One day, some man came to the Messenger of God and saw him sitting on a mat, which affected his body and a pillow which affected his cheek. The man said painfully, "Neither Khosrow nor Caesar (the wealthy rulers of that age) are satisfied with this! They sleep on silk and brocade while you sleep on this mat!" The Messenger said to him, "I am better than them both. What do I have to do with this life? The example of this life is like a rider who passed by a tree that had a shadow. He sat under it. When the shadow turned away, he went and left the tree."

Aishah narrated, "As long as he lived the Prophet did never become satiated with bread for three successive days."

Ibn Abbas narrated, "Rasool Allah and his wives spent successive nights hungrily finding nothing for dinner."

Aishah narrated, "The bed that Rasool Allah slept on was from animal skin with palm-tree fibers. He (Allah's blessing be on him) died while his armor was mortgaged to a Jewish man in return for the spending of his family. He often prayed, "O Allah, make the livelihood of Muhammad's family (as enough as) sustenance."

Here is an example from his utterly simple life of poverty. Some man from the Ansar offered to the Messenger ripe date fruits. The Prophet asked someone that brought the dates to go in to see whether there was a plate in the house to put the dates in. The person could not find any. Then, the Prophet swept a place with his dress and said, "Put them (the dates) on this ground!" Then he said, "By Him in Whose hand my soul is, if this world equaled to God worthy of a mosquito's wing, He would not give anything from it to the deniers of truth and the hypocrites." (credit)

5.
. Holy Poverty, Spiritual Poverty

In order to unveil a certain state (hal) in the self and in our spiritual journey, the spirit of poverty (faqr) is essential, which is a sense of detachment or realizing interior emptiness in order to make it full with the Divine consciousness.

Poverty includes both aspect of it, the contentment with the least materials which are unreal, as well as feeling the utter need of the Real. From the teachings of Nimatullahi Sufi Order we find that Spiritual Poverty in Positive sense "is both the feeling of being imperfect and needy, and the desire for perfection. The Prophet, Muhammad has said in this regard, "My honor is from spiritual poverty. I have been honored over and above all prophets by being graced with spiritual poverty." And God revealed to the Prophet, "Say, God increase my true knowledge of You." As this saying indicates, even though Muhammad was given the honor of Prophethood, it was still necessary that he feel his poverty and desire to be nearer to the essence of God."

6.

. Faqir, the One in Need

On describing the state of the Faqir or one who is needy, contemporary Islamic Scholar Shaykh Ninowy said, "Faqir means poor or better means needy. We are all needy. The richest person is needy. Everybody is needy. "Ya aiyuhannas antumul fuqara u ilallah.' 'You are the needy to Allah.' If you are not needy, please leave independently of air for a couple of hours, show me, that simple stuff. Therefore, in Islam, the more you have the more needy you are. I'm trying to say, the more you have the more you should feel needy. Why? Because while he's giving you every single day, you are still taking. And you have more reasons to be needy because he keeps giving you. But you say, 'I don’t have money.' But He gives you wealth, health. He renewed His endowment of vision upon you. By Allah if that’s shaky, you will spend billions of money to get it back. That intellectual and cognitive process that’s intact that Allah give you, that’s worth billions of dollars. The most important ones Allah give is basirah, the vision of the heart. For if Allah gives you, you have vision. If Allah didn’t give you the vision of the heart, even if you have 60 eyes, you are still blind." - from the talk given by Shaykh Ninowy via al Hikam event @ Green Mountain School

7.
. Prayer of Holy Poverty

The Prophet used to pray, "O God, grant me life as a poor, cause me to die as a poor and resurrect me in the company of the poor .."

His wife asked him why he said that, and he replied: Because the poor will enter the Kingdom of God before the rich.

Do not turn away a poor man, even if all you can give is half a date fruit. If you love the poor and bring them near you, God will bring you near Him on the Day of Great Resurrection. - Recorded in Al-Tirmidhi book of Prophetic tradition

8.
. A Secret Recipe

A man came to the Prophet and said : O Messenger of God, direct me to an act which, if I do it, [will cause] God to love me and the people to love me. So the friend of faithful advised:

"Renounce the world and God will love you, and renounce what the people possess and the people will love you."

9.
. Old Sweet Beggar, Hafiz

This
Path to God
Made me such an old sweet beggar.

I was starving until one night
My love tricked God Himself
To fall into my bowl.

Now Hafiz is infinitely rich,
But all I ever want to do
Is keep emptying out
My emerald filled pockets
Upon this tear stained World.

- from The Subject Tonight is Love: 60 Wild and Sweet Poems of Hafiz by Daniel Ladinsky.

# Related Posts:
. Poverty of Prophet
. Holy Poverty of St. Francis of Assisi and the Sufis
. Az-Zuhd: Islamic approach on Asceticism

# Book & Teachings:
. Spiritual Poverty in Sufism (Faqr & Faqir) by Javad Nurbakhsh
. Voices of Islam by Vincent J. Cornell
. Station of Az Zuhd
. The Reality of Asceticism

# Speaking of Faith: Audio
Speaking of Faith with Krista Tippett has coincidentally this week (May 14) has chosen the subject: Repossessing Virtue: Living differently beyond Economic Crisis which has some interesting co-relation with this post. > Listen to this program.

Unke Dar pe pohanchne to paayen | if I reach at his door, spare me from asking what I will do

Unke dar pe
pohanchne to paayen
Ye na poocho
ke ham kya karenge!

Sar jhukana
agar jurm hoga,
Hum nigaahon
se sajda karenge!

Once I reach his door,
spare me from asking what I will do.

If blasphemous it is to prostrated my body,
My gaze shall prostrated at his door.

baath bhi teri rakhni hay saaki
zarf ko bhi na ruswa karenge

jaam deya na deya aaj hum ko
mekade me sawera karenge!

I've to keep your words too, O Cup Bearer,
I can't offend the cup as well;

Whether or not you fill my cup tonight,
I'm going to meet my dawn at the tavern!

Is taraf apnaa daaman jalegaa
Us taraf unki mehfil sajegi

Hum andhere ko ghar mein bulaa kar
Unke ghar mein ujaala karenge!

Here my (life) shall be on fire
There his celebration shall start

I will willingly invite darkness to my abode
If it (by coming to my house) brightens up your house!

Baad tark-e- ta'alluq bhi 'Anwar'
Itna ehsaas hai rasme wafa

aakhri saas tak bhi hum Unse
Berukhi ka na shikhwa karenge

Even after breaking the bonds of relation,
This poet (Anwar) will continue to maintain the signs of faithfulness

Even unto the last breath,
Never will I complain about your indifference.


- translation credit: Abdul Rahim and Farhana Loonat

. Audio, sung by Sufi Qawwali Maestro, Nusrat Fateh Ali Khan. Click to download the song: Unke Dar pe Pohanchne to paayen (if I reach at his door). < right click to Save the Link as mp3 file.

. Some of the Symbol / Imagery used in the Qawwali

Qawwali is the genre of devotional song offering of the Sufis of Indian Subcontinent which often represent the intense devotion to God, His Holy Messenger, the Elect Saints and Spiritual Masters. This particular song can be interpreted as a devotional song dedicated to the Holy Messenger Prophet Muhammad, upon him be holy benediction. At the same time this can be interpreted for one's own Spiritual Master who belongs to the Elects.

The Door talked about - on physical side represents the Door of his holy tomb where his body is laid at rest at Medina, (Masjid an-Nabawi) Mosque of the Prophet, this very place was his abode during his physical presence in the world and also where he is buried after his Union. On the spiritual side, the intended door represents his lotus feet in the realm of Unseen. "To be the dust under the feet of Muhammad" is a holy aspiration for all the sufis. Celebrated sufi mystic Rumi says: "I am the slave of the Qur'an and dust under the feet of Muhammad, Anyone who claims otherwise is no friend of mine."

The Praised Station (Maqam al-Mahmuda) of Mustafa is the Door the sufis wishes to reach near. This ecstatic song is an attempt to gaze at the possibility of what shall this lover will do if he reach at that Door.

In the Qawwali 'Cup Bearer' is God, 'Cup' is His Holy Messenger.

Divine Wine with which 'the cup is filled' - is the gift of divine bliss.

You will recognize in their faces the brightness of bliss.
Their thirst will be quenched with Pure Wine sealed:
The seal thereof will be Musk:
And for this let those aspire, who have aspirations:
With it will be (given) a mixture of Tasnim:
A holy spring, from which drink those Nearest to Allah.
- The Quran, chapter 83, verse 24-28

From sufi esoteric perspective, 'filling the cup' is the divine gift of Haqiqa-e-Muhammad, gift of Muhammadan Reality.

'Fire' represent the spiritual ecstasy, the fire of ishq.

Invitation of 'Darkness to own house' is the Dark Night of the Soul that every lover / seeker must go through. Breaking the bond and 'indifference' represent the separation, an essential precondition that intensifies the longing for union.

May our heart be made open to the Master of all Mystics, Beloved Muhammad and may our heart be graced with the pure love worthy of his most honored and praised spiritual station. Allahumma Salle Ala Sayyedena Muhammad.

# External Inspirations
. Rumi: On Following the Prophet via Mad Sufi blog