Islamic Mystical Poetry {Ebook} By Mahmood Jamal

Become the rose Through Love vinegar turns to wine Through Love the cross becomes a throne Through Love the burden becomes a fortune Through Love the prison becomes a garden Through Love the garden becomes an oven Through Love the fire turns to light Through Love the demon becomes a fairy Through Love the stone becomes butter Without Love wax turns into steel Through Love sorrow becomes happiness Through Love the follower becomes the leader Through Love the sting becomes honey Through Love the lion becomes a mouse Through Love illness becomes health Through Love a curse becomes a blessing Through Love the thorn becomes a needle Through Love the home is lit up Through Love the dead man becomes alive Through Love the ing becomes a slaveIRAIWhen I Almost Like Being In Love kissed the earth in supplication A cry came forth from the earth You have stained my face With this supplication of lies O unfortunate I that did not have the fate Of your enemy s life As your friend I bow my head To feel the blow of yournife When I visited the gambling den I saw The Big Caper kind and truthful men When I visited the mosue and temple I got nothing but deceitSA DI SHIRAZII sit on the throne of the heart That is the style of my poverty I am dust on my Beloved s path That is my elevated state No need to visit the mosue for me Your eyebrow is a prayer arch for me Sa di why this pilgrim s garb Why indeed this ritual of hajj Look at my Beloved s face That is the true worshipper s placeMAHMUD SHABISTARIBeing is the sea speech is the shore The shells are letters the pearlsnowledge of the heart In every wave it casts up a thousand royal pearls Of traditions and holy sayings and texts Every moment a thousand waves rise out of it Yet it never becomes less by one drop Knowledge has its being from that sea The coverings of its pearls are voice and letters Since mysteries are here shown in an allegory It is necessary to have recourse to illustrations I have heard that in the month Nisan The pearl oysters rise to the surface of the sea of Uman From the lowest depths of the sea they come up And rest on the surface with opened mouths The mist is lifted up from the sea And descends in rain at the command of The Truth There fall some drops into each shell s mouth And each mouth is shut as by a hundred bondsThen each shell descends into the depths with full heart And each drop of rain becomes a pearl The diver goes down to the depths of the sea And thence brings up the glittering pearls The shore is your body the sea is Being The mist Grace the rain nowledge of the Names The diver of this mighty sea is human reason Who holds a hundred pearls wrapped in his cloth The heart is to nowledge as a vessel The shells of nowledge of the heart are voice and letters SULTAN VELEDYUNUS EMRE AMIR KHUSROW DEHLAVII asked What s bright as the Moon My beautiful face was the answerI said What s sweet as sugar My speech was the answer What is the way of Lovers I asked The way of loyalty was the answer I said Don t be so cruel to me It s my job to behave thus was the answer What is death for Lovers Separation from me was the answer What is the cure for life s ills To gaze upon my face was the answer What is spring what autumn Only my changing beauty was the answer Who is the envy of the gazelle My swift gait was the answer Are you a fairy or a houri I am the Lord of Beauty was the answer Khusrow is helpless I said He is my devotee was the answerASHI PASHAHAFIZ SHIRAZIMAGHRIBISHAH NIMATULLAHKing and beggar are one are one The hungry and sated are one are one Sorrowful I am and drink the dregs The dregs sorrow and cure are one are one There is none but One in this world Speak not of two God Is One Is is one is I have seen a thousand mirrors But the Beloved s face is one is one We are stricken by one who s fair and tall But the stricken and the illness are one are one A drop the sea the wave and the four elements Are without doubt in our sight but One but OneASIMUL ANWARKABIRThe Moon shines in my body but my blind eyes cannot see it The Moon is within me and so is the Sun The unstruck drum of Eternity is sounded within me but my deaf ears cannot hear it So long as man clamours for the I and the Mine his works are as naught When all love of

*the i and *
I and Mine is dead then the work of the Lord is done For work has no other aim than the getting of nowledge When that comes then work is put away The flower blooms for the fruit when the fruit comes the flower withers The musk is in the deer but it seeks it not within itself it wanders in uest of grass All jewels are made of the same gold We give them different names Some call it prayer others Namaz Some say Hindu some say Muslim He reads the Veda he the ur an He is a Mullah he a pandit The vessels are of the same earth made We give them different names Says Kabir They are misguided all God is far away from all Who waste their time Who argue and name call The river And the wave are the same When it rises up it s water When it subsides it s water Otherwise it cannot be You call it wave you see But other than water it cannot be The Creator is the world And the world the CreatorABDUR RAHMAN JAMII am so drunk that wine drips from my eyes my heart so burns that i eyes My heart so burns that I smell its roasting If my Beloved comes unveiled at midnight An ageing puritan will rush out of the mosue I saw your face at dawn and missed my prayer What use is supplication when the Sun has risen If a drop of Jami s pain falls into the river The fish will jump out burning with painSARMADSULTAN BAHUI am no accomplished scholar Nor a judge nor doctor of law My heart neither hell desires Nor my soul to heaven aspires I do not fast as reuired Nor am I the pure praying ind All I want is union with GodI care not for the false or true God is not up there my friends Nor in the Kaaba does He reside He is not in learned books Nor inside the minaret He hides He is not in Ganga Jamuna Nor He in Benaras abides Don t get lost in searching for Him Find yourself a truthful guideBABA BULLEH SHAHSHAH ABDUL LATIF BHITTAISHAH NIAZMIAN MUHAMMAD BAKS. Tle to leave earthly love behindThese translations capture the passion of the original poetry and are accompanied by an introduction on Sufism and the common themes apparent in the works This edition also includes suggested further reading. Islamic Mystical PoetryLove is most illumined by silence Jalaluddin RumiKnower and nown are one and the same Mahmud ShabistariSo when I speak I speak of only YouAnd when silent I yearn for You Rabia BasriThere is none other in this desert but only ITell me what is this echo and noise Mahmud ShabistariTime is one imaginary point and that ever passing awayYou have named it the fleeting river Mahmud ShabistariThe night is but an empty black potIf you haven t tasted the sweetness offered by night Jalaluddin Rumi I call You and You call me Did I say I am YouOr did You speak through me Mansur HallajI am in the ocean and an ocean is in me Ahmad Jam You have infused my beingThrough and through Rabia BasriYou are dressed in my meaning Mansur HallajWhen I come near You fear drives me awayBut Love deep in my soul makes me reckless Mansur HallajBeing is the sea speech is the shoreThe shells are letters the pearls Deterring Democracy knowledge of the heart Mahmud ShabistariImmersed in pain lost amazed and dazedI move from wilderness to wilderness Mansur Hallaj My soul is mingled with Thee dissolved in TheeA soul to cherish as it has Thy perfume Jalaluddin RumiI turn to You in longing and sorrow You for whom my heart is caught in the talonsOf a flying bird Mansur Hallaj Enter the tumultuous nightAnd from its ocean gather gifts unnamed Jalaluddin RumiI lost myself in finding YouTill you annihilated me in You Mansur Hallaj The two light and darkness cannot be unitedLike the past the future month and year exist notWhat is there but this one point of the present Mahmud ShabistariThe night of separation whether long or shortIn it my friend only the longing for You Mansur Hallaj My fleeting life has come and gone A wind that blows and passes byI feel it has been all too briefJust like the blinking of an eye Yunus Emrei You were the hidden secret of my longingHidden deep within my conscience deeper than a dream Mansur Hallaj It s true that Love is full of painBut it is also the solace of the Pure Abdur Rahman Jami You have learnt so muchAnd read a thousand booksHave you ever read your Self You have gone to mosue and templeHave you ever visited your soul Baba Bulleh ShahEverything is but illusion like a mirage Inow I do not exist yet the doubt persists Shah NiazIn His loveThe heart hath life Longing for Him the soulHath victory That heart which seems to loveThe fair ones of this world loves Him alone Abdur Rahman JamiLike a flute I sing the song of separation from YouYet it s true that You are near to me at each instant Abdur Rahman Jami I m always hesitant when I find a collection of sacred poetry put out by a classics publisher like Penguin They can be excellent references but I expect their translations to be stiff and rather academic So I was pleasantly surprised by Penguin s Islamic Mystical Poetry while some of Mahmood Jamal s translations bring the mind to appreciative stunned silence mos Beautiful words from inspiring souls I was already familiar with Rumi but I discovered favorites such as Maghribi Mansur Hallaj Mahmud Shabistan and Rabia Basri I bought this at the Metropolitan Museum of Art in New York City and after gazing at the beautiful calligraphy arabesue and old copies of Attars poetry with amazing illustrations reading these verses added aesthetic pleasure to my experience These are the type of VERSES THAT DIG INTO YOU DEEPER that dig into you deeper deeper after repetition until they reveal transparency I can only wonder how sublime they must sound in the original Arabic but these translations are splendid This is a beautiful compilation of Sufi poets including Rumi of course but also lesser known Sufi poets such as Yunus Emre who is a folk hero in Turkey where he lived just as a Rumi had and was a noble jurist like Rumi before he became a poet Mansur Hallaj who was burned at the stake for saying the words I am the Truth and Rabia Basri an 8th century female Sufi poet who is uoted above She was the first Sufi who said that God should be loved for His own sake and not out of fear For those of you spellbound by the poetry of Rumi I would explore so many of the other true Sufi poets with this anthology Each Sufi poet is given a wonderful introduction alsoInmy soulthere is a temple a shrinea mosue a churchwhere IneelPrayer should bring us to an altar where no walls or names existRabia Basri 9th century Sufi poet Some things such as this cannot be translated My fav poets are Rabia al Basri and Fariduddin Attar Rabia was the first one to introduce the idea of loving God rather than judging God Her ghazal were all straightforward and all got the best finishing touch I don t now how to describe it but I feel relatable to hers than other poetsI could understand Fariduddin s metaphors better And his way with words was amazing He guided you through the Path of God in amazing ways He made you think this world is just a Metaphor It s just you and your God Nothing else mattersThough I Metaphor It s just you and your God Nothing else mattersThough I if the poems were arranged according to themes But I understand why the translators decided to arrange according to time period I could see the evolution of those poets in writing those poems A thoughtful book that starts with an intelligent overview of Sufi poetry its forms and its imagesThe selections and translations vary in interest and subtlety Some of the simpler poems do not rise above devotions hymns The longer poems articulate much complex relationships between poetry love and the Divine There are many translations of Sufi poetry on the market and these can range from the literal and dead to the creative and fantastical to the point where they are written in the spirit of Sufism and have no relation to the originals Not so much divinely drunk as poetically pissed The internet abounds with such objects Rumi has authored many works he never imagined whilst pursuing Shams al Din The translations in Jamal s book are readable and fairly accurate An example would be thisBeat not your drum that none can hear Plant bravely your banner in the desert s heartMy son it behoves not to beat the drum under a blanket Place. Written from the ninth to the twentieth century these poems represent the peak of Islamic Mystical writing from Rabia Basri to Mian Mohammad Baksh Reflecting both private devotional love and the attempt to attain union with God and become. Your flag like a brave warrior in the midst of the plainThe prosaic translation lacks life Then again a pity that none can hear is substituted for the objective and lively image of under a blanket The use of familiar objects it typical of Rumi Sometimes there are subtle changes Rumi s original Persian imagines being the bezel in the lover s ring a container not the jewel the flash gemstone as stated in the English translation Generally Islamic Mystical Poetry offers cogent and sensitive translations that preserve the mood of the originalsA readable and useful source book for ideas and images A aleidoscope of comparisons that fit together like Islamic patterned tiles Skirting on the edge of orthodox Islam and often beyond it the great Sufi poets of the medieval and early modern eras produced both beautiful verse and an inspiring record of humanity s search after God They were obsessed with the idea that God is love they loved Him so dearly that they sometimes felt united with their Beloved and they despaired that this feeling was so fleeting Persecuted by other Muslims Sufi mystics often moved to the Balkans where state power was weaker and the multicultural mix of Christians Jews and Muslims was amenable to their shocking sometimes heretical ways of talking about their spirituality The language and experiences of the Sufi mystics have a lot in common with that of medieval Christians especially with Spanish mystics like St Teresa of vila 1515 1582 or St John of the Cross 1542 1591 Read my full review here Really fascinating to read Some poets I wanted to read everything of theirs aloudother poets I only skimmed but I found it all to be really interesting Glad the editor of this collection added biographies of each of the poets footnotes where possible and included an introduction about the main concepts and structure of Sufi verse RABIA BASRIMANSUR HALLAJWhen the stallion of loneliness rides over you And the scream of despair swallows Hope Take the armour of humility in your left hand And sword of tears in your right hand And be wary of your ego And careful of the hidden revenge And when you have to migrate in darkness Take shelter under the torch of purity Tell the Beloved You see my broken state Forgive me before our destined meeting O my Love be not separate from me Do not abandon me before fruitionABU SAID IBN ABIL KHAIRIn search of martyrdom the Ghazis go To fight Faith s battles do they then not now That martyred lovers higher rank as slain By hand of Friend and not by hand of Foe Let no one of Thy boundless Grace despair Thine own elect shall ever upward fare The mote if once illumined by Thy Sun The brightness of a thousand suns shall shareSHEIKH ABDULLAH ANSARI OF HERATO Lord We appear like Desperate lovers And in our hearts We are sleep soiled Our breasts full of fire Our eyes full of water Sometimes we burn In the fire of our hearts Sometimes we are drowned in tearsAHMAD JAMEach who has seen Your beauty fine Utters honestly I have seen the Divine Everywhere Your lovers wait for grace Remove Your veil reveal Your face I am in the ocean and an ocean is in me This is the experience of one who can see He that leaps into the river of Unity He speaks of union with his Beloved s beautySANAI GHAZNAVISo long as this world exists I do not want the pain of Love But I love Love and cannot break the vows of Love So long as the story of Love and lovers adorns this world My name shall be written boldly in the book of Love The name of drunkard from the puritans I ve got Still I love and am obedient to the command of Love Their heart is caught in the snare of the Beloved s curls Those who ride with beauties in the field of Love I will play in this field of Love till eternity I have trapped my heart in the curls of Love In this world my Love is the reason for Goodness Since He Is The Since He is the for goodness I became the goodness of LoveNIZAMI GANJAVIOne night desperate Majnun prayed tearfully O Lord of mine who has abandoned me Why hast Thou Majnun called me Why hast Thou made a lover of Leila of me Thou hast made me a pillow of wild thorns Made me roam day and night without a home What dost Thou want from my imprisonment O Lord of mine listen to my plea The Lord replied O lost man With Leila s love I have your heart filled Your Love of Leila is my will The Beauty of Leila that you see Is just another reflection of meFARIDUDDIN ATTARO You who have revealed My hidden sorrow to the world Who am I that I received Your fragrance in my soul I am stricken by sorrow Cast a glance this way For it s You who now My secret and with my heart You play O Love of mine In the hope of seeing You I roam In the valley of separation Eternally I ve made my home It s You who now the cure Of my pain I ve reached the limit give me The balm of Your love again Attar s soul is dishevelled Like YOUR DARK HAIR BRING HIM TOGETHER dark hair Bring him together him wholeAnd save his scattered weary soul UMAR IBN AL FARIDGive me excess of love and so increase me In marvelling at Thee and mercy have Upon a heart for Thee by passion seared And when I ask of Thee that I may see Thee Even as Thou art in Thy reality Say not Thou shalt not see but let me see Heart thou didst promise patience in love of themMOHYUDDIN IBN ARABITheir abodes have become decayed but desire of them is ever new in my heart and decayeth not These tears are shed over their ruined dwellings but souls are ever melted at the memory of them Through love of them I called out behind their riding camels O ye who are rich in beauty here am I a beggar I have rolled my cheek in the dust in tender and passionate affection then by the true love which I owe to you do not make hopeless One who is drowned in his tears and burned in the fire of sorrow with no respite 6 O thou who wouldst indle a fire be not hasty Here is the fire of passion Go and take of itJALALUDDIN RUMIThrough Love bitterness becomes sweet Through Love bronze turns into gold Through Love dregs turn to tasteful wine Through Love pain turns into a balm Through Love the thorns. Absorbed into the Divine many poems in this edition are imbued with the symbols and metaphors that develop many of the central ideas of Sufism the Lover the Beloved the Wine and the Tavern; while others are personal and echo the poet's bat.

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