Today’s Quote
Especially curated Sufi quotes by your favorite Sufi poets
Especially curated Sufi quotes by your favorite Sufi poets
We come spinning out of nothingness, scattering stars like dust.
We come spinning out of nothingness, scattering stars like dust.
"You dance inside my chest,
where no one sees you,
but sometimes I do, and that
sight becomes this art."
"You dance inside my chest,
where no one sees you,
but sometimes I do, and that
sight becomes this art."
Dance, when you're broken open. Dance, if you've torn the bandage off. Dance in the middle of the fighting. Dance in your blood. Dance when you're perfectly free.
Dance, when you're broken open. Dance, if you've torn the bandage off. Dance in the middle of the fighting. Dance in your blood. Dance when you're perfectly free.
"For ages you have come and gone
courting this delusion.
For ages you have run from the pain
and forfeited the ecstasy.
So come, return to the root of the root
of your own soul.
Although you appear in earthly form
Your essence is pure Consciousness.
You are the fearless guardian
of Divine Light.
So come, return to the root of the root
of your own soul.
When you lose all sense of self
the bonds of a thousand chains will vanish.
Lose yourself completely,
Return to the root of the root
of your own soul.
You descended from Adam, by the pure Word of God,
but you turned your sight
to the empty show of this world.
Alas, how can you be satisfied with so little?
So come, return to the root of the root
of your own soul.
Why are you so enchanted by this world
when a mine of gold lies within you?
Open your eyes and come ---
Return to the root of the root
of your own soul.
You were born from the rays of God's Majesty
when the stars were in their perfect place.
How long will you suffer from the blows
of a nonexistent hand?
So come, return to the root of the root
of your own soul.
You are a ruby encased in granite.
How long will you decieve Us with this outer show?
O friend, We can see the truth in your eyes!
So come, return to the root of the root
of your own soul.
After one moment with that glorious Friend
you became loving, radiant, and ecstatic.
Your eyes were sweet and full of fire.
Come, return to the root of the root
of your own soul.
Shams-e Tabriz, the King of the Tavern
has handed you an eternal cup,
And God in all His glory is pouring the wine.
So come! Drink!
Return to the root of the root
of your own soul.
Soul of all souls, life of all life - you are That.
Seen and unseen, moving and unmoving - you are That.
The road that leads to the City is endless;
Go without head and feet
and you'll already be there.
What else could you be? - you are That.”
― Rumi
"
"For ages you have come and gone
courting this delusion.
For ages you have run from the pain
and forfeited the ecstasy.
So come, return to the root of the root
of your own soul.
Although you appear in earthly form
Your essence is pure Consciousness.
You are the fearless guardian
of Divine Light.
So come, return to the root of the root
of your own soul.
When you lose all sense of self
the bonds of a thousand chains will vanish.
Lose yourself completely,
Return to the root of the root
of your own soul.
You descended from Adam, by the pure Word of God,
but you turned your sight
to the empty show of this world.
Alas, how can you be satisfied with so little?
So come, return to the root of the root
of your own soul.
Why are you so enchanted by this world
when a mine of gold lies within you?
Open your eyes and come ---
Return to the root of the root
of your own soul.
You were born from the rays of God's Majesty
when the stars were in their perfect place.
How long will you suffer from the blows
of a nonexistent hand?
So come, return to the root of the root
of your own soul.
You are a ruby encased in granite.
How long will you decieve Us with this outer show?
O friend, We can see the truth in your eyes!
So come, return to the root of the root
of your own soul.
After one moment with that glorious Friend
you became loving, radiant, and ecstatic.
Your eyes were sweet and full of fire.
Come, return to the root of the root
of your own soul.
Shams-e Tabriz, the King of the Tavern
has handed you an eternal cup,
And God in all His glory is pouring the wine.
So come! Drink!
Return to the root of the root
of your own soul.
Soul of all souls, life of all life - you are That.
Seen and unseen, moving and unmoving - you are That.
The road that leads to the City is endless;
Go without head and feet
and you'll already be there.
What else could you be? - you are That.”
― Rumi
"
A mountain keeps an echo deep inside
A mountain keeps an echo deep inside. That's how I hold your voice.
A mountain keeps an echo deep inside
A mountain keeps an echo deep inside. That's how I hold your voice.
Learn and explore all about the rich world of mystical terms used in Sufi literature
In Sufism, adaab (good manners) is of paramount importance. It is said by a Sufi Shaikh: “Tasawwuf is wholly adab.” IN the realm of love, etiquette and good manners (adaab0 are of utmost importance except of course, when the seeker is overwhelmed with spiritual intoxication.
Mir sits far from this heart-burning.
Love is not gained without good manners.
The Shaikh is a medium between man and god. He is visible to your physical eyes. But God Almighty is not. In the beginning, a murid is the prisoner of time and space, but he ends up in timelessness and spacelessness. It is the Shaikh who is the manifestation of the Divine Name Ya Hadi (The Guide). So by giving his hand in the hands of the Shiakh, the murid starts receiving faizaan from the Divine Name Ya Hadi, and the Shaikh withdraws from between as soon as the murid reaches Divine nearness and union. This is a tremendous success for the murid, achieved through the medium of the Shaikh, who deserves the greatest respect and honour. The murid should be grateful to him for this kindness, love him with all his heart, and think that no one in the world is better than his Shaikh in bringing him to his Goal. The Shiakh Should be regarded as a physician and nothing kept secret from him, nor should a murid doubt the Shaikh’s genuineness or ability to guide, and obey the Shaikh in every way. Without giving any other interpretation to the Shaikh’s words, he should obey him, even if he is unable to understand the wisdom of the Shaikh’s orders. He should regard himself a dead body in the hands of the one who bathes the dead (ghassaal). However learned the murid may be, he should regard himself less knowledgeable than his Shaikh. He should not disclose the Shaikh’s secrets of supernatural deeds without his permission. He should behave like the most humble servant of the Shaikh with gaze lowered and neck bent down. When talking to the Shaikh, keep his voice as low as possible. He should not step on the prayer mat of his Shaikh, nor should he seat himself on a prayer mat before the Shaikh. The murid should not offer naffil prayer in the presence of the Shaikh, nor should he talk with familiarity as an equal. Unless the Shaikh himself lifts the veil on a spiritual secret, the murid must not ask the Shaikh to disclose it. He should know that when the Shaikh finds the murid receptive, he himself will disclose it. In this connection the murid should remember conversations between Hazrat Musa (Moses) and Khizr. Hazrat Khizr admonished Hazrat Musa (Moses) about questioning what he did. The murid should avoid any thing which is contrary to his Shaikh’s nature or temperament. He should not raise any topic without the Shaikh’s permission.
These are etiquettes of discipleship (muridi) along with those mentioned at length in Sufi literature. Disregard of these etiquettes results in shortage of inspiration (faizaan) from the Shaikh. The murid receives faizaan from the Shaikh which is commensutate with his love for him and this determines the murid’s status in the eyes of God. Therefore, it is incumbent on the murid to keep his Shaikh satisfied with his behavior, obedience, service, adaab, sacrifices and self ahnegation.
In Sufism, adaab (good manners) is of paramount importance. It is said by a Sufi Shaikh: “Tasawwuf is wholly adab.” IN the realm of love, etiquette and good manners (adaab0 are of utmost importance except of course, when the seeker is overwhelmed with spiritual intoxication.
Mir sits far from this heart-burning.
Love is not gained without good manners.
The Shaikh is a medium between man and god. He is visible to your physical eyes. But God Almighty is not. In the beginning, a murid is the prisoner of time and space, but he ends up in timelessness and spacelessness. It is the Shaikh who is the manifestation of the Divine Name Ya Hadi (The Guide). So by giving his hand in the hands of the Shiakh, the murid starts receiving faizaan from the Divine Name Ya Hadi, and the Shaikh withdraws from between as soon as the murid reaches Divine nearness and union. This is a tremendous success for the murid, achieved through the medium of the Shaikh, who deserves the greatest respect and honour. The murid should be grateful to him for this kindness, love him with all his heart, and think that no one in the world is better than his Shaikh in bringing him to his Goal. The Shiakh Should be regarded as a physician and nothing kept secret from him, nor should a murid doubt the Shaikh’s genuineness or ability to guide, and obey the Shaikh in every way. Without giving any other interpretation to the Shaikh’s words, he should obey him, even if he is unable to understand the wi
पर्दा में होना। तसव्वुफ़ में इस से इशारा ज़ात-ए-बहत की जानिब होता है जो हमेशा पर्दा में रहती है। मुशा-ह-द-तुल अलाबरार बै-नत तजल्ली वल इस्तितार। यानी मुशाहिदा-ए-अबरार दरमियान तजल्ली और इस्तितार के है। तजल्ली से ज़ुहूर-ए-ज़ात की जानिब इशारा है और इस्तितार से अस्ल ज़ात की जानिब जो हमेशा और हर जगह पोशीदा रहती है।
A band of Arab brigands having taken up their position on the top of a mountain and closed the passage of caravans, the inhabitants of the country were distressed by their stratagems and the troops of the sultan foiled because the robbers, having obtained an inaccessible spot on the summit of the mountain, thus had a refuge which they made their habitation. The chiefs of that region held a consultation about getting rid of the calamity because it would be impossible to offer resistance to the robbers if they were allowed to remain.
A tree which has just taken root
May be moved from the place by the strength of a man
But, if thou leavest it thus for a long time,
Thou canst not uproot it with a windlass.
The source of a fountain may be stopped with a bodkin
But, when it is full, it cannot be crossed on an elephant.
The conclusion was arrived at to send one man as a spy and to wait for the opportunity till the brigands departed to attack some people and leave the place empty. Then several experienced men, who had fought in battles, were despatched to keep themselves in ambush in a hollow of the mountain. In the evening the brigands returned from their excursion with their booty, divested themselves of their arms, put away their plunder and the first enemy who attacked them was sleep, till about a watch of the night had elapsed:
The disk of the sun went into darkness.
Jonah went into the mouth of the fish.
The warriors leapt forth from the ambush, tied the hands of every one of the robbers to his shoulders and brought them in the morning to the court of the king, who ordered all of them to be slain. There happened to be a youth among them, the fruit of whose vigour was just ripening and the verdure on the rose-garden of whose cheek had begun to sprout. One of the veziers, having kissed the foot of the king's throne and placed the face of intercession upon the ground, said: 'This boy has not yet eaten any fruit from the garden of life and has not yet enjoyed the pleasures of youth. I hope your majesty will generously and kindly confer an obligation upon your slave by sparing his life.' The king, being displeased with this request, answered:
'He whose foundation is bad will not take instruction from the good,
To educate unworthy persons is like throwing nuts on a cupola.
'It is preferable to extirpate the race and offspring of these people and better to dig up their roots and foundations, because it is not the part of wise men to extinguish fire and to leave burning coals or to kill a viper and leave its young ones.
If a cloud should rain the water of life
Never sip it from the branch of a willow-tree.
Associate not with a base fellow
Because thou canst not eat sugar from a mat-reed.'
The vezier heard these sentiments, approved of them nolens volens, praised the opinion of the king and said: 'What my lord has uttered is the very truth itself because if the boy had been brought up in the company of those wicked men, he would have become one of themselves. But your slave hopes that he will, in the society of pious men, profit by education and will acquire the disposition of wise persons. Being yet a child the rebellious and perverse temper of that band has not yet taken hold of his nature and there is a tradition of the prophet that every infant is born with an inclination for Islam but his parents make him a Jew, a Christian or a Majusi.'
The spouse of Lot became a friend of wicked persons.
His race of prophets became extinct.
The dog of the companions of the cave for some days
Associated with good people and became a man.
When the vezier had said these words and some of the king's courtiers had added their intercession to his, the king no longer desired to shed the blood of the youth and said: 'I grant the request although I disapprove-of it.'
Knowest thou not what Zal said to the hero Rastam:
'An enemy cannot be held despicable or helpless.
I have seen many a water from a paltry spring
Becoming great and carrying off a camel with its load.'
In short, the vezier brought up the boy delicately, with every comfort, and kept masters to educate him, till they had taught him to address persons in elegant language as well as to reply and he had acquired every accomplishment. One day the vezier hinted at his talents in the presence of the king, asserting that the instructions of wise men had taken effect upon the boy and had expelled his previous ignorance from his nature. The king smiled at these words and said:
'At last a wolf's whelp will be a wolf
Although he may grow up with a man.'
After two years had elapsed a band of robbers in the locality joined him, tied the knot of friendship and, when the opportunity presented itself, he killed the vezier with his son, took away untold wealth and succeeded to the position of his own father in the robber-cave where he established himself. The king, informed of the event, took the finger of amazement between his teeth and said:
'How can a man fabricate a good sword of bad iron?
O sage, who is nobody becomes not somebody by education.
The rain, in the beneficence of whose nature there is no flaw,
Will cause tulips to grow in a garden and weeds in bad soil.
Saline earth will not produce hyacinths.
Throw not away thy seeds or work thereon.
To do good to wicked persons is like Doing evil to good men.'
A band of Arab brigands having taken up their position on the top of a mountain and closed the passage of caravans, the inhabitants of the country were distressed by their stratagems and the troops of the sultan foiled because the robbers, having obtained an inaccessible spot on the summit of the mountain, thus had a refuge which they made their habitation. The chiefs of that region held a consultation about getting rid of the calamity because it would be impossible to offer resistance to the robbers if they were allowed to remain.
A tree which has just taken root
May be moved from the place by the strength of a man
But, if thou leavest it thus for a long time,
Thou canst not uproot it with a windlass.
The source of a fountain may be stopped with a bodkin
But, when it is full, it cannot be crossed on an elephant.
The conclusion was arrived at to send one man as a spy and to wait for the opportunity till the brigands departed to attack some people and leave the place empty. Then several experienced men, who had fought in battles, were despatched to keep themselves in ambush in a hollow of the mountain. In the evening the brigands returned from their excursion with their booty, divested themselves of their arms, put away their plunder and the first enemy who attacked them was sleep, till about a watch of the night had elapsed:
The disk of the sun went into darkness.
Jonah went into the mouth of the fish.
The warriors leapt forth from the ambush, tied the hands of every one of the robbers to his shoulders and brought them in the morning to the court of the king, who ordered all of them to be slain. There happened to be a youth among them, the fruit of whose vigour was just ripening and the verdure on the rose-garden of whose cheek had begun to sprout. One of the veziers, having kissed the foot of the king's throne and placed the face of intercession upon the ground, said: 'This boy has not yet eaten any fruit from the garden of life and has not yet enjoyed the pleasures of youth. I hope your majesty will generously and kindly confer an obligation upon your slave by sparing his life.' The king, being displeased with this request, answered:
'He whose foundation is bad will not take instruction from the good,
To educate unworthy persons is like throwing nuts on a cupola.
'It is preferable to extirpate the race and offspring of these people and better to dig up their roots and foundations, because it is not the part of wise men to extinguish fire and to leave burning coals or to kill a viper and leave its young ones.
If a cloud should rain the water of life
Never sip it from the branch of a willow-tree.
Associate not with a base fellow
Because thou canst not eat sugar from a mat-reed.'
The vezier heard these sentiments, approved of them nolens volens, praised the opinion of the king and said: 'What my lord has uttered is the very truth itself because if the boy had been brought up in the company of those wicked men, he would have become one of themselves. But your slave hopes that he will, in the society of pious men, profit by education and will acquire the disposition of wise persons. Being yet a child the rebellious and perverse temper of that band has not yet taken hold of his nature and there is a tradition of the prophet that every infant is born with an inclination for Islam but his parents make him a Jew, a Christian or a Majusi.'
The spouse of Lot became a friend of wicked persons.
His race of prophets became extinct.
The dog of the companions of the cave for some days
Associated with good people and became a man.
When the vezier had said these words and some of the king's courtiers had added their intercession to his, the king no longer desired to shed the blood of the youth and said: 'I grant the request although I disapprove-of it.'
Knowest thou not what Zal said to the hero Rastam:
'An enemy cannot be held despicable or helpless.
I have seen many a water from a paltry spring
Becoming great and carrying off a camel with its load.'
In short, the vezier brought up the boy delicately, with every comfort, and kept masters to educate him, till they had taught him to address persons in elegant language as well as to reply and he had acquired every accomplishment. One day the vezier hinted at his talents in the presence of the king, asserting that the instructions of wise men had taken effect upon the boy and had expelled his previous ignorance from his nature. The king smiled at these words and said:
'At last a wolf's whelp will be a wolf
Although he may grow up with a man.'
After two years had elapsed a band of robbers in the locality joined him, tied the knot of friendship and, when the opportunity presented itself, he killed the vezier with his son, took away untold wealth and succeeded to the position of his own father in the robber-cave where he established himself. The king, informed of the event, took the finger of amazement between his teeth and said:
'How can a man fabricate a good sword of bad iron?
O sage, who is nobody becomes not somebody by education.
The rain, in the beneficence of whose nature there is no flaw,
Will cause tulips to grow in a garden and weeds in bad soil.
Saline earth will not produce hyacinths.
Throw not away thy seeds or work thereon.
To do good to wicked persons is like Doing evil to good men.'
अँधरे सूझे बहराइच
अंधे को बहराइच की ही सूझती है। ऐसा अंधविश्वास रहा है कि बहराइच में मसऊद ग़ाजी की दरगाह में जेठ के महीने में श्रद्धापूर्वक जाने वाले अंधे ठीक हो जाते हैं। अपने ही स्वार्थ पर यदि किसी का ध्यान केन्द्रित हो तो उस के प्रति व्यंग्य में इस लोकोक्ति का प्रयोग करते हैं
Discover the greatest and rarest of Sufi kalam and Sant Vani on the internet.
Sant Vani, literally translated as the sayings of the Saints, uses rhyming couplets to put together poems of spiritual teachings. While some forms are known like doha, shabad etc, there are still others yet to be known and appreciated. The section complies some of the most elegant poems that will definitely prove to be food for your soul.
Explore MoreSufi kalam is a form of devotional song. They are meant to be sung at the Sama mehfils for the upliftment of souls. It has had a long tradition that merged with the Qaul, Qawwali, Kafi, Tarana, Khayal and such other genres.
Explore MoreEspecially curated sections by our editorial team
The word "Urs" is derived from the Arabic word "Uroos" which means a wedding feast, or a stop-over for a caravan in its long journey. it compares with the meeting of bride and groom on their wedding day which intern approximates with the yearnings of the devotees for their masters.
Explore MoreThe word "Khanqah" finds its origins in the Persian language and is used to define a place of spiritual teaching through discourses on spirituality by a murshid (spiritual mentor, or guide). It also serves as a common place where the message of communal harmony is imparted.
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