Stray Reflections

Classic advise from Hz Mawlana (RA) :

There’s a basket full of loaves on your head,
yet you’re begging for crusts of bread from door to door.
Pay attention to your own head, abandon giddiness.
Why are you knocking at every other door?
Go, knock at the door of your own heart.

Masnavi BK 5 1073-1074

Hz Mian sahib was a scholar, sufi and poet of the nineteenth century (C 1830-1907) who is renowned for being the author of the Punjabi masnavi Saif ul-Malook. Biographical details can be found here and there is an interesting piece here.

Hz Mian sahib belonged to the Qadiri-Hujrawi line of Sufis and is revered to this day by those who know him directly (i.e. setting aside authorship of Saif ul-Malook) as a great gnostic and master. His grave is a place of frequent visitation and tremendous baraka and there are frequent reports by spiritually inclined people of encountering his ruhaniyya (spiritual form) and receiving guidance and blessings.

As with other masters he chose poetry as a medium to convey his teachings on the spiritual path and the higher realities in his native tongue thereby allowing access to the illiterate who could hear the verses and memorize them directly. This has been the way of the sufis throughout history and especially in the non-Arab areas. Literature for them is just a means of conveying the message and it has to reach out to the greatest number possible in a way that appeals to them. It is in this context that the Saif ul-Malook should be placed. To remove any doubt about the intention one has only to look at the title page of the original book: It is described there as “an epistle on tasawwuf and sulook called Safar ul-Ishq ( The Journey of Love) i.e. the tale of Saif ul-Malook and Badi’ ul-Jamal”. Today most people only remember it by the name of its main character: Saif ul-Malook.

The Saif ul-Malook is in the masnavi form and is outwardly a tale of the love of a prince named Saif ul-Malook for the fairy Badi’ ul-Jamal. All the trials and tribulations that have to be undergone before the two lovers can achieve union are described in detail. In reality though, it is an in depth description of the spiritual path, its way stations and its pitfalls and obstacles. Along the way Mian sahib offers jewels of gnosis for those that can recognize them as such. It is a truly amazing tale!

The Sign of Being Dried-Up

The sign of being a dried-up branch,
unconnected to root-water in the deep ground,
is that you have no inclination to sway.

Moist, fresh limbs are easily pulled
any direction, even rounded into
a hoop for a basket handle.

This is symbolic talk, but the symbol itself
is a fire to consume your fantasies
about how you are in union.

Be empty as you go into
qualities and essence.

Some letters disappear when they elide.
That way the true meaning emerges.

No words can express how inspired
words spring out of silence.

– Mathnawi VI: 2230-2233; 2239-2246

A really interesting and thoughtful essay by Kabir Helminski of the Threshold Society.
“When I first entered on the Mevlevi Way, I was told that the aim was “completion”: “If you are a Jew, you will become a completed Jew; if you are a Christian, you will become a completed Christian; and if you are a Muslim, you will become a completed Muslim.” I was moved by the openness and generosity of this assertion, and I came to understand that “completion” is the fulfillment of the message brought by the prophets of these great religions.

What brought my heart to its knees, however, was meeting a human being who exemplified this completion, who embodied the Divine Majesty and at the same time expressed the most perfect humility. This paradox put into perspective all the prior spiritual attainments I had witnessed. Life had introduced me to people who were highly developed in the areas of intelligence, will, consciousness, and even love. But no one, until that time, had seemed complete. I had glimpsed the awesome dignity and responsibility of being human: What is the point of will or consciousness without love? And, on the other hand, what value would humility have without the awakening and manifestation of the divine attributes latent within ourselves?”

Read the full essay here.  I would also recommend his essays on Dervishood and Human-ness.

Irving Darvish bhai has posted an excellent translation of the famous Darood Taj (The Invocation of the Crown) on his blog. Darood Taj is a popular Darood ( prayer of blessings upon the Holy Prophet, alayhisalatu was-salaam) much in use in the sub-continent. It is particularly loved by those following the sufi path and all who wish to cultivate the love of the Noble Messenger (Peace and Blessings be upon him). The translation is here. A transliteration of the Arabic text is given below.

Transliteration

Allāhumma şalli ‘alā sayyidina wa mawlānā Muhammadin
şahibi-t taaji wa’l mi’raji wa’l buraqi wa’l ‘alam
daafi ’l bala ’i wa’l wa ba ’i wa’l qahţi wa’l maradi wa’l ‘alam
ismuhu makhtubun marfu ’un mashfu ’un manqu shun fil lawhi wa’l qalam
sayyidil ‘arabi wa’l ‘ajam
jismuhu muqaddasun mu’atţarun muţahharun munawwarun fil bayti wa’l haram
shamsid duha badrid duja şadril ‘ula nuril huda kahfil wara mişbahi dhulam
jamilishiyam shafi ’l umam şahibil judi wa’l karam
wa’lLahu ‘aşimuhu wa jibrilu khadimuhu wa’l buraqu markabuhu wa’l mi’raju safaruhu wa sidratul muntaha maqamuhu wa qaba qawsaini maţlubuhu
wa’l maţlubu maqşuduhu wa’l maqşudu mawjuduhu
sayyidil mursalin khatamin nabiyyin shafi ’il muznibin anisil gharibin
rahmatan lil’alamin raahatil ‘ashiqin muradil mushtaqin
shamsil ‘arifin siraji salikin mişbahil muqarabin muhibbil fuqara-e wa’l ghuraba’i wal masakin
sayyidith thaqalain nabiyil haramain imamil qiblatain wasilatina fid darain
şahibi qaba qawsain
mahbubi rabbil mashriqain wa’l maghribain
jaddil Hasani wa’l Hussain
mawlānā wa mawlathaqalain
Abi’l qaasimi Muhammad ibni ‘AbdilLah
nurim min nurilLah
ya ayyuhal mushtaquna bi nuri jamalihi şallu ‘alaihi wa alihi wa aşhabihi wa sallimu taslima.

Allahumma salli ala Sayyidina Muhammadin wa ala alihi wa sahbihi wa sallim bi-qadari azmati Dhatika fi qulli waqtin wa hin.

The darood actually ends with the words wa sallimu taslima but it is customary to add another darood at the end in response to the final line which advises sending blessings.

This is the first of a four part qawwali where Nusrat sings some of the most well known verses of Hz Bulle Shah.

Hz Bulle Shah is in many ways quintessential sufi poet. He language is bold and he gets to the heart of the matter straight away. Moreover he has expressed the highest truths of sufism in the language and culture of hia native Punjab thus conveying the message in the tongue of his people. This is a function that sufis have performed wherever they have gone and still being performed but current authentic masters of the tradition.

A recent master advised a visitor to read the Quran then said: “if you can’t do that read the Masnavi and if you can’t do that then read the Saif ul Malook ( a masnavi in Panjabi). The message is the same”.

Hz Bulle Shah’s poetry is still popular amongst all types of people and he is revered by both Muslims and Sikhs as a saint. More information on Hz Bulle Shah is available here.

Two beautiful manuscripts of this magnificent poem. May Allah elevate the rank of Imam al-Busiri (RA). The Burda is truly blessed and a means of blessings for all who hear it. From its beginning the poem has been associated with miracles. Read about the reason for its composition here and here.

A manuscript of the Burda in the Czech Republic library. This is an image of the opening page. For a translation of these opening verses go here. Manuscripts courtesy of al-Burda.

Here is an excellent documentary on the celebrated poem of Imam al-Busiri (RA). It features Shaykh Hamza Yusuf and Shaykh Abdal-Hakim Murad. Some profound comments on religion by AHM as usual. Not to be missed!