MSMS also said,"JIYAR SUDHI INSAAN AA DUNYA MAA(N) JEEVTO CHHEY TIYAR SUDHI TENEY NOOR NU PAAN(N)I HAATH AAVI SHAKTO NATHI. (KIM)kmaherali wrote:I think it is a matter of interpretation. There is a Farman which states:Admin wrote:There can not be multiple Mazhar. If Imam is Mazhar of Allah and Imam himself said in Baitul Khayal that you can not become one with Imam except after your death, no one can become one with God in his life.
However the only way this is possible is to say that people like Hallaj and Jesus who experience Haq and became Haq during their life time are not the limit of spiritual achievement. That as say Imam SMS, "you my Murid, you can go even higher".
"Live in this world, and while living in this world, do good deeds. A momin can also be in union with the Ultimate in this world." (Dar es Salaam, Mar 9, 1925)
SUFISM
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swamidada_2
- Posts: 297
- Joined: Mon Aug 19, 2019 8:18 pm
There must be an error somewhere. What is the point of the search if the Light is not experienced in this life.swamidada wrote: MSMS also said,"JIYAR SUDHI INSAAN AA DUNYA MAA(N) JEEVTO CHHEY TIYAR SUDHI TENEY NOOR NU PAAN(N)I HAATH AAVI SHAKTO NATHI. (KIM)
The present Imam says:
"Because the “Bol” is a link, it is a way to come closer and closer during your lifetime to that Light. And one day, there will only be that Light, there will be no physical context left in the life of each individual. Therefore, seek out that Light and practise regularly, and be discreet."(London UK BUK 1994)
We must follow what the present Imam says.
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swamidada_2
- Posts: 297
- Joined: Mon Aug 19, 2019 8:18 pm
kmaherali wrote:.swamidada wrote: MSMS also said,"JIYAR SUDHI INSAAN AA DUNYA MAA(N) JEEVTO CHHEY TIYAR SUDHI TENEY NOOR NU PAAN(N)I HAATH AAVI SHAKTO NATHI. (KIM)
The present Imam says:
"Because the “Bol” is a link, it is a way to come closer and closer during your lifetime to that Light. And one day, there will only be that Light, there will be no physical context left in the life of each individual. Therefore, seek out that Light and practise regularly, and be discreet."(London UK BUK 1994) /quote]
You quoted present Imam and I quoted previous Imam saying,"JIYAR SUDHI INSAAN AA DUNYA MAA(N) JEEVTO CHHEY TIYAR SUDHI TENEY NOOR NU PAAN(N)I HAATH AAVI SHAKTO NATHI. KIM: Till a person is alive in this world, he can't get the water of Noor during his lifetime.
So in the era of MSMS water of Noor was prohibited but in the era of current Imam it is possible. I think you mean that current Imam's Farman supersede Farman of MSMS, as you wrote we should follow Farman of current Imam.
The phrase used by MSMS i.e "Noor nu Paani" is debatable.
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swamidada_2
- Posts: 297
- Joined: Mon Aug 19, 2019 8:18 pm
From beginning my stand was to follow Farman, Hidayat, and Teachings of current Imam. I was taunted, and in few case blocked, though I quoted correct Farmans for which I gave proofs also. For Ismailis it is necessary to follow Hidayat and Teachings in PREAMBLE given by current Imam.kmaherali wrote:There must be an error somewhere. What is the point of the search if the Light is not experienced in this life.swamidada wrote: MSMS also said,"JIYAR SUDHI INSAAN AA DUNYA MAA(N) JEEVTO CHHEY TIYAR SUDHI TENEY NOOR NU PAAN(N)I HAATH AAVI SHAKTO NATHI. (KIM)
We must follow what the present Imam says.
The preamble(F) states:swamidada wrote: For Ismailis it is necessary to follow Hidayat and Teachings in PREAMBLE given by current Imam.
(F) Historically and in accordance with Ismaili tradition, the Imam of the time is concerned with spiritual advancement as well as improvement of the quality of life of his murids. The Imam's Ta'lim lights the murids' path to spiritual enlightenment and vision. In temporal matters, the Imam guides the murids, and motivates them to develop their potential.
Hence spiritual advancement means attaining spiritual enlightenment and vision in this life.
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swamidada_2
- Posts: 297
- Joined: Mon Aug 19, 2019 8:18 pm
Dear Sir, you are selective (I have mentioned this before also). You have habit of selecting favorable sentence or paragraph OUT OF CONTEXT to prove your point. I understand your way of approach may be others not. I wrote Ismailis should follow Hidayat and teachings of PREAMBLE given by current Imam. I wrote about complete all clauses of Preamble to follow and not particularly one. I completely believe in clause F.kmaherali wrote:The preamble(F) states:swamidada wrote: For Ismailis it is necessary to follow Hidayat and Teachings in PREAMBLE given by current Imam.
(F) Historically and in accordance with Ismaili tradition, the Imam of the time is concerned with spiritual advancement as well as improvement of the quality of life of his murids. The Imam's Ta'lim lights the murids' path to spiritual enlightenment and vision. In temporal matters, the Imam guides the murids, and motivates them to develop their potential.
Hence spiritual advancement means attaining spiritual enlightenment and vision in this life.
All clauses are important but the first two are most important mentioned below.
The Preamble;
(A) The Shia Imami Ismaili Muslims affirm the shahadah la ilaha illa-llah, Muhammadur rasulu-llah, the Tawhid therein and that the Holy Prophet Muhammad (s.a.s.) is the last and final Prophet of Allah. Islam, as revealed in the Holy Quran, is the final message of Allah to mankind, and is universal and eternal. The Holy Prophet (s.a.s.) through the divine revelation from Allah prescribed rules governing spiritual and temporal matters.
(B) In accordance with Shia doctrine, tradition, and interpretation of history, the Holy Prophet (s.a.s.) designated and appointed his cousin and son-in-law Hazrat Mawlana Ali Amiru-l-Mu’minin (a.s), to be the first Imam to continue the Ta’wil and Ta‘lim of Allah’s final message and to guide the murids, and proclaimed that the Imamat should continue by heredity through Hazrat Mawlana Ali (a.s) and his daughter Hazrat Bibi Fatimat-az-Zahra, Khatun-i-Jannat (a.s).
It is not out of context. We are discussing Sufism and spiritual enlightenment and hence I quoted references from the constitution about that.swamidada wrote: Dear Sir, you are selective (I have mentioned this before also). You have habit of selecting favorable sentence or paragraph OUT OF CONTEXT to prove your point.
This thread is not about the constitution and hence other aspects of the constitution are not relevant here.
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swamidada_2
- Posts: 297
- Joined: Mon Aug 19, 2019 8:18 pm
I gave a passing reference and you ended up with the clause F of Preamble.kmaherali wrote:It is not out of context. We are discussing Sufism and spiritual enlightenment and hence I quoted references from the constitution about that.swamidada wrote: Dear Sir, you are selective (I have mentioned this before also). You have habit of selecting favorable sentence or paragraph OUT OF CONTEXT to prove your point.
This thread is not about the constitution and hence other aspects of the constitution are not relevant here.
The first two clauses are important to proceed to clause F. First being a Muslim and an Ismaili have ba'yat and then with Ta'leem of Imam can progress in spiritualism.
The Significance of Haydar Amuli in the Shii Mystical Tradition and His Interpretation of Ibn Arabi’s Concept of Wilaya
Zoheir Esmail
PhD Candidate, University of Exeter
This article will consider the interaction between Shiism and Sufism by comparing and contrasting the intellectual-spiritual heritage of two great mystics: Haydar Amuli (d. after 787/1385) and IbnArabi (d. 637/1240).
The article can be accessed at:
https://www.academia.edu/29446396/_Glas ... view-paper
Page 9
Zoheir Esmail
PhD Candidate, University of Exeter
This article will consider the interaction between Shiism and Sufism by comparing and contrasting the intellectual-spiritual heritage of two great mystics: Haydar Amuli (d. after 787/1385) and IbnArabi (d. 637/1240).
The article can be accessed at:
https://www.academia.edu/29446396/_Glas ... view-paper
Page 9
Qalu Balaa | Sufis of Multan | Episode 4
Video:
https://www.youtube.com/watch?v=AqPHv1Jo3KI
In this fourth instalment of Qalu Balaa Series, the speaker Alwaez Sohail Muhammad Ali brings for us the colourful world of the Sufis of Multan and discusses their rich history and heritage.
Video:
https://www.youtube.com/watch?v=AqPHv1Jo3KI
In this fourth instalment of Qalu Balaa Series, the speaker Alwaez Sohail Muhammad Ali brings for us the colourful world of the Sufis of Multan and discusses their rich history and heritage.
SAAGAR BISHIKAN SABU RAHAKUN
TAA CHAND BI KHUWA(N) ISHQ MASTI
Smash the goblet throw down the pitcher
How long you will remain drunk at lover's banquet
GAR MAI BIKHORI WA KHUD NABAZI
BARBAAD KUJA DAHI TU HASTI
How will you ever cast your self existence to the wind
If you drink wine but never gamble your self away
AE BI ADAB EE(N) RAWA NA BASHID
BAR KHUWA(N) SAFA DARAAZ DASTI
O you without manners reaching out your hand
Is not permitted at the table of purity
PUSS EI(N)H BUUT TURA KUJA BUUD
GUFTI TU CHU TARK BUUT PARASTI
If you have abandoned idolatry
From where do all these idols of your come
DIDI KE TU HUM KHILAAF KARDI
KHUD RA ZI WAFA MU'AAF KARDI
Do you not see that you have transgressed
And excused yourself from faith and fidelity
(Farsi)
Dr. Jawad Nurbukhsh
TAA CHAND BI KHUWA(N) ISHQ MASTI
Smash the goblet throw down the pitcher
How long you will remain drunk at lover's banquet
GAR MAI BIKHORI WA KHUD NABAZI
BARBAAD KUJA DAHI TU HASTI
How will you ever cast your self existence to the wind
If you drink wine but never gamble your self away
AE BI ADAB EE(N) RAWA NA BASHID
BAR KHUWA(N) SAFA DARAAZ DASTI
O you without manners reaching out your hand
Is not permitted at the table of purity
PUSS EI(N)H BUUT TURA KUJA BUUD
GUFTI TU CHU TARK BUUT PARASTI
If you have abandoned idolatry
From where do all these idols of your come
DIDI KE TU HUM KHILAAF KARDI
KHUD RA ZI WAFA MU'AAF KARDI
Do you not see that you have transgressed
And excused yourself from faith and fidelity
(Farsi)
Dr. Jawad Nurbukhsh
A Comparative Exploration of the Spiritual Authority of the Awliyaa
in the Shi'i and Sufi Traditions
Rebecca Masterton
Abstract
This paper aims to engage in a critical comparison of the spiritual authority of the awliya in the Shi'i and Sufi traditions in order to examine an area of Islamic belief that remains unclearly defined. Similarities between Shi'i and Sufi doctrine have long been noted, but little research has been conducted on how and why they developed. Taking a central tenet of both, walayah, the paper discusses several of its key aspects as they appear recorded in Shi'i ḥadith collections and as they appear later in one of the earliest Sunni Sufi
treatises. By extension, it seeks to explore the identity of the awliya and their role in relation to the Twelve Imams. It also traces the reabsorption into Shi'i culture of the Sufi definition of walayah via two examples: the works of one branch of the Dhahabi order and those of Allamah Tabatabaai, a popular twentieth-century Iranian mystic and scholar.
The article can be accessed at:
https://www.academia.edu/10377192/Artic ... view-paper
in the Shi'i and Sufi Traditions
Rebecca Masterton
Abstract
This paper aims to engage in a critical comparison of the spiritual authority of the awliya in the Shi'i and Sufi traditions in order to examine an area of Islamic belief that remains unclearly defined. Similarities between Shi'i and Sufi doctrine have long been noted, but little research has been conducted on how and why they developed. Taking a central tenet of both, walayah, the paper discusses several of its key aspects as they appear recorded in Shi'i ḥadith collections and as they appear later in one of the earliest Sunni Sufi
treatises. By extension, it seeks to explore the identity of the awliya and their role in relation to the Twelve Imams. It also traces the reabsorption into Shi'i culture of the Sufi definition of walayah via two examples: the works of one branch of the Dhahabi order and those of Allamah Tabatabaai, a popular twentieth-century Iranian mystic and scholar.
The article can be accessed at:
https://www.academia.edu/10377192/Artic ... view-paper
REALITY
Reality (haqiqat) is said to represent something which is firmly and certainly established. Since from the sufi point of view there is nothing established with certitude apart from God, Reality is nothing other than God.
Excuse the contention of the seventy two cults
Not seeing Reality, they went the way fantasy
Hafiz
Nothing remains of Reality
At the hands of a few blind men
But the book and some old graves
Sana'i
Reality represents the purity of gnosis, the light of witnessing, the affirmation of Divine Unity, the firm establishment of state, and the occurrence of esoteric knowledge.
Ruzbehan
The reality of Reality is the light of Divine Reality directed through theophany, into the inner consciousness of the gnostic, after which he becomes distracted in God's unity.
Ruzbehan
Reality represents the station of divine friendship and the visual manifestation of True Divine Unity.
Lahiji
Reality (haqiqat) is said to represent something which is firmly and certainly established. Since from the sufi point of view there is nothing established with certitude apart from God, Reality is nothing other than God.
Excuse the contention of the seventy two cults
Not seeing Reality, they went the way fantasy
Hafiz
Nothing remains of Reality
At the hands of a few blind men
But the book and some old graves
Sana'i
Reality represents the purity of gnosis, the light of witnessing, the affirmation of Divine Unity, the firm establishment of state, and the occurrence of esoteric knowledge.
Ruzbehan
The reality of Reality is the light of Divine Reality directed through theophany, into the inner consciousness of the gnostic, after which he becomes distracted in God's unity.
Ruzbehan
Reality represents the station of divine friendship and the visual manifestation of True Divine Unity.
Lahiji
IBADAT E HAQQ WA IBADAT E KHALQ
Worship of God and Worship of Creatures
Ibn 'Arabi wrote in Fusus al Hikam;
Because He praises me, I praise Him
And because He worships me, I worship Him
According to Ibn 'Arabi, the worship of the creatures ia innate and uncreated and signifies the neediness of contingent beings. The neediness of each contingent being in the state of non being is directed towards the superiority of objective being (wujud e 'aini), and its neediness in the state of objective being is directed towards the continuation of this objective being.
So creative beings are in a state of pre eternal, continuous and innate neediness, and their awareness of this neediness draws them towards gnosis of the One which they need, subsequent to the stage of worship, which is essential and innate and exists because of their worthiness.
God's worship is completely different from the worship of the creatures in the sense that a created being worship God because of its need for the One who brings it into being and causes its subsistence in objective being, while God's worship is the granting of existence to contingent beings.
Worship of God and Worship of Creatures
Ibn 'Arabi wrote in Fusus al Hikam;
Because He praises me, I praise Him
And because He worships me, I worship Him
According to Ibn 'Arabi, the worship of the creatures ia innate and uncreated and signifies the neediness of contingent beings. The neediness of each contingent being in the state of non being is directed towards the superiority of objective being (wujud e 'aini), and its neediness in the state of objective being is directed towards the continuation of this objective being.
So creative beings are in a state of pre eternal, continuous and innate neediness, and their awareness of this neediness draws them towards gnosis of the One which they need, subsequent to the stage of worship, which is essential and innate and exists because of their worthiness.
God's worship is completely different from the worship of the creatures in the sense that a created being worship God because of its need for the One who brings it into being and causes its subsistence in objective being, while God's worship is the granting of existence to contingent beings.
YAKI BEEN WA YAKI GUEY WA YAKI DAAN
BI DEEN KHATAM AAMED ASAL WA FARA' IMAN
See but one, say but one, know but one
In this are summed up the roots and branches of faith
Mahmud Shabistari - Gulshan e Raaz
The Sufi teaches this simple truth that the basis of all faith is unity. The integration of man means the realization of the One and the transmutation of many in the light of One. It is therefore the full attainment of that faith which is the core and basis of Islam. He who has achieved this inner integration, in sacrificing his soul inwardly to God, also renders the greatest service to Islam and in fact to the truth in whatever form it might be found.
Extract from Sufi Essays by Syed Hussain Nasr
BI DEEN KHATAM AAMED ASAL WA FARA' IMAN
See but one, say but one, know but one
In this are summed up the roots and branches of faith
Mahmud Shabistari - Gulshan e Raaz
The Sufi teaches this simple truth that the basis of all faith is unity. The integration of man means the realization of the One and the transmutation of many in the light of One. It is therefore the full attainment of that faith which is the core and basis of Islam. He who has achieved this inner integration, in sacrificing his soul inwardly to God, also renders the greatest service to Islam and in fact to the truth in whatever form it might be found.
Extract from Sufi Essays by Syed Hussain Nasr
Sufi Night | The story of Heer Waris Shah | Session 5
Video:
https://www.youtube.com/watch?v=ahVfQS0dD7w
The story of "Heer Waris Shah" is one of the most popular folklore of Punjabi culture. In this session of Sufi Night, we will explore the history of HEER and the reason for writing this new version while this story existed before, its cultural aspect and its relevancy with today's social environment.
Video:
https://www.youtube.com/watch?v=ahVfQS0dD7w
The story of "Heer Waris Shah" is one of the most popular folklore of Punjabi culture. In this session of Sufi Night, we will explore the history of HEER and the reason for writing this new version while this story existed before, its cultural aspect and its relevancy with today's social environment.
"Rabia's Unconditional Love" - Narrated By Muskan Jiwa
Video:
https://www.youtube.com/watch?v=GcsCPaw ... e=youtu.be
Video:
https://www.youtube.com/watch?v=GcsCPaw ... e=youtu.be
kmaherali wrote:"Rabia's Unconditional Love" - Narrated By Muskan Jiwa
Rabia Basri was a Muslim saint and Sufi mystic known for her absolute asceticism and for doctrine of Divine Love - the idea that God should be loved for His own sake. Not out of fear of Hell or hope of Paradise, but only for the sake of His eternal beauty. She was intense in her self-denial of worldly things and for her absolute devotion to God.
Rabia lived in Basra in Iraq, in the second half of the 8th century AD. She was born into extreme poverty and her parents passed away when she was very young.
Rabia Basri is one of the most famous and influential women of Islamic history known for the total abandonment of material comforts, in the interests of achieving spiritual enlightenment.
Muskan Jiwa (12) presents lines from two of Rabia's poems which express the depth of her unconditional love for the Divine.
Enjoy!
Video:
https://www.youtube.com/watch?v=GcsCPaw ... e=youtu.be
Who is a Sufi?
Understanding Islam
Who is a Sufi? In this 4-minute video, Jamal Rahman, Sufi teacher and author throws some light on the subject. Sufism is not a denomination in Islam but a spiritual aspiration to live the spirit of the tradition.
Sufism articulates an inclusive Islamic identity (“inner spaciousness”) with greater emphasis on knowledge of the heart rather than a knowledge of the tongue.
Enjoy!
Video:
https://www.youtube.com/watch?v=bkCWP29 ... e=youtu.be
Understanding Islam
Who is a Sufi? In this 4-minute video, Jamal Rahman, Sufi teacher and author throws some light on the subject. Sufism is not a denomination in Islam but a spiritual aspiration to live the spirit of the tradition.
Sufism articulates an inclusive Islamic identity (“inner spaciousness”) with greater emphasis on knowledge of the heart rather than a knowledge of the tongue.
Enjoy!
Video:
https://www.youtube.com/watch?v=bkCWP29 ... e=youtu.be
I am He whom I love,
and He whom I love is I:
We are two spirits
dwelling in one body.
If you see me,
You see Him,
And if you see Him,
You see us both.
Thy Spirit is mingled in my spirit
even as wine is mingled with pure water.
When anything touches You,
it touches me.
Lo, in every case Thou art I!"
Al Hallaj
Kitabu Tawaseen
and He whom I love is I:
We are two spirits
dwelling in one body.
If you see me,
You see Him,
And if you see Him,
You see us both.
Thy Spirit is mingled in my spirit
even as wine is mingled with pure water.
When anything touches You,
it touches me.
Lo, in every case Thou art I!"
Al Hallaj
Kitabu Tawaseen
UNFOLDING THE ROSE
IT IS ONLY A TINY ROSEBUD
A FLOWER OF GOD'S DESIGN
BUT I CANNOT UNFOLD THE PETALS
WITH THESE CLUMSY HANDS OF MINE
THE SECRET OF UNFOLDING FLOWERS
IS NOT KNOWN TO SUCH AS I
GOD OPENS THIS FLOWER SO SWEETLY
WHEN IN MY HANDS THEY FADE AND DIE
IF I CAN NOT UNFOLD A ROSEBUD
THIS FLOWER OF GOD'S DESIGN
THEN HOW CAN I THINK I HAVE WISDOM
TO UNFOLD THIS LIFE OF MINE
SO I SHALL TRUST IN HIM FOR HIS LEADING
EACH MOMENT OF EVERY DAY
I WILL LOOK TO HIM FOR HIS GUIDANCE
EACH STEP OF THE PILGRIM WAY
THE PATHWAY THAT LIES BEFORE
I SHALL TRUST HIM
TO UNFOLD THE MOMENTS
JUST AS HE UNFOLDS THE ROSE
RUMI
IT IS ONLY A TINY ROSEBUD
A FLOWER OF GOD'S DESIGN
BUT I CANNOT UNFOLD THE PETALS
WITH THESE CLUMSY HANDS OF MINE
THE SECRET OF UNFOLDING FLOWERS
IS NOT KNOWN TO SUCH AS I
GOD OPENS THIS FLOWER SO SWEETLY
WHEN IN MY HANDS THEY FADE AND DIE
IF I CAN NOT UNFOLD A ROSEBUD
THIS FLOWER OF GOD'S DESIGN
THEN HOW CAN I THINK I HAVE WISDOM
TO UNFOLD THIS LIFE OF MINE
SO I SHALL TRUST IN HIM FOR HIS LEADING
EACH MOMENT OF EVERY DAY
I WILL LOOK TO HIM FOR HIS GUIDANCE
EACH STEP OF THE PILGRIM WAY
THE PATHWAY THAT LIES BEFORE
I SHALL TRUST HIM
TO UNFOLD THE MOMENTS
JUST AS HE UNFOLDS THE ROSE
RUMI
Mullah Nasruddin And His Honest Donkey
Mullah Nasruddin lived and died in the 13th century in today's Turkey. He is considered a philosopher, Sufi, and wise man, remembered for his funny stories and anecdotes. He appears in thousands of stories, sometimes witty, sometimes wise, but often a the target of a joke. A Nasruddin story usually has a subtle humour and a moral lesson.
JollyGul Movies and Documentaries Channel presents its first Nasruddin story in a 2.5-minute animated video including a section where we quiz JollyBeti, our fictional character to tell us the moral of the story.
Enjoy!
https://www.youtube.com/watch?v=B5BjfKhIYts
Mullah Nasruddin lived and died in the 13th century in today's Turkey. He is considered a philosopher, Sufi, and wise man, remembered for his funny stories and anecdotes. He appears in thousands of stories, sometimes witty, sometimes wise, but often a the target of a joke. A Nasruddin story usually has a subtle humour and a moral lesson.
JollyGul Movies and Documentaries Channel presents its first Nasruddin story in a 2.5-minute animated video including a section where we quiz JollyBeti, our fictional character to tell us the moral of the story.
Enjoy!
https://www.youtube.com/watch?v=B5BjfKhIYts
Concerning the Universal Soul
From the circumference of the highest sphere (falak al a'la) to the center of the depths of the earth, this universe is one organism (shakhs) which is called the macrocosm ('aalam e kabir); and the Universal Soul (nafs i kull) is a single spirit which performs a single action on its body. But the soul's action and influence varies according to the (degrees of) receptivity of different parts of the universe and their respective innate captivities (isti'daad). For example, its action and influence on the heavens is motion (harakat) and on the earth is rest (sukuun); on elements it is mixture (imtizaj) and on the minerals it is solidification; on plants it is growth, on animals it is sense perception and motion, and on humans it is speech (or reason, nutq) and discrimination. For this reason the Universal Soul is called the mover (muharrik) of heavenly motions, the stabilizer of the earth's quiescence, the solidifier of minerals, the nurture of plants and the life giver of animals.
Rawda yi Tasleem (Paradise of Submission); Nasiruddin Tusi.
From the circumference of the highest sphere (falak al a'la) to the center of the depths of the earth, this universe is one organism (shakhs) which is called the macrocosm ('aalam e kabir); and the Universal Soul (nafs i kull) is a single spirit which performs a single action on its body. But the soul's action and influence varies according to the (degrees of) receptivity of different parts of the universe and their respective innate captivities (isti'daad). For example, its action and influence on the heavens is motion (harakat) and on the earth is rest (sukuun); on elements it is mixture (imtizaj) and on the minerals it is solidification; on plants it is growth, on animals it is sense perception and motion, and on humans it is speech (or reason, nutq) and discrimination. For this reason the Universal Soul is called the mover (muharrik) of heavenly motions, the stabilizer of the earth's quiescence, the solidifier of minerals, the nurture of plants and the life giver of animals.
Rawda yi Tasleem (Paradise of Submission); Nasiruddin Tusi.
“Ishq e Azeem”- Sufi Kalam & Ghazal Concert By SHUKRAN Group (Concert 1)
Video:
https://www.youtube.com/watch?v=yPv1ODHLbNI
Ishq e Azeem
“Ishq e Azeem” - A Sufi Kalam and Ghazal Concert Series is presented by internationally renowned singers Shabnam Merali and Jamil Assani with Alnoor Jinah Orchestra, The SHUKRAN Group.
These concert series were held at the Aga Khan Museum in Toronto Ontario on the occasion of 150th anniversary of Canada in 2017. This is a professionally recorded audio and video recording of the concert and it has never been published before. We are releasing Concert 1 video (1 hrs 7 min) in time for Imamat Day 2021 Celebrations.
Singers Shabnam Merali and Jamil Assani, along with Alnoor Jinah Orchestra have been performing as “The SHUKRAN Group” for several years travelling around the world including Portugal, United Kingdom, East Africa, USA and Canada. Their repertoire includes Sufi kalams, ghazals and geets.
Please click on the link below to start watching the Concert 1 video. Watch it on a big screen if possible. We plan to bring you Concert 2 in August 2021.
Imamat Day Mubarak. Enjoy!
Video:
https://www.youtube.com/watch?v=yPv1ODHLbNI
Ishq e Azeem
“Ishq e Azeem” - A Sufi Kalam and Ghazal Concert Series is presented by internationally renowned singers Shabnam Merali and Jamil Assani with Alnoor Jinah Orchestra, The SHUKRAN Group.
These concert series were held at the Aga Khan Museum in Toronto Ontario on the occasion of 150th anniversary of Canada in 2017. This is a professionally recorded audio and video recording of the concert and it has never been published before. We are releasing Concert 1 video (1 hrs 7 min) in time for Imamat Day 2021 Celebrations.
Singers Shabnam Merali and Jamil Assani, along with Alnoor Jinah Orchestra have been performing as “The SHUKRAN Group” for several years travelling around the world including Portugal, United Kingdom, East Africa, USA and Canada. Their repertoire includes Sufi kalams, ghazals and geets.
Please click on the link below to start watching the Concert 1 video. Watch it on a big screen if possible. We plan to bring you Concert 2 in August 2021.
Imamat Day Mubarak. Enjoy!
"Mahi Yaar Di Gharoli Bhardi" & "Mast Qalandar" Sufi Medley - Zohaib Valani
Video:
https://www.youtube.com/watch?v=Ma_2lxw8EOU
"Mahi Yaar Di Gharoli Bhardi" and "Mast Qalandar"
Medley of Two Popular Sufi Songs
Zohaib Valani gives a spirited performance of a medley of two famous Sufi songs "Mahi Yaar Di Gharoli Bhardi" and "Dama Dam Mast Qalandar".
"Mahi Yaar Di Gharoli Bhardi" is in Siraiki language which is spoken in the south-western half of the province of Punjab in Pakistan. The lyrics were written by Sachal Sarmast (1739–1827) who was a prominent Sufi poet from Sindh (Mehran) in modern-day Pakistan. Sachal Sarmast wrote poetry in seven languages: Sindhi, Siraiki, Persian, Urdu, Balochi, Punjabi and Arabic. Abida Parveen popularized the song with her special appearance and rendition in the superhit Pakistani movie "Zindagi".
"Dama Dam Mast Qalandar" (also known as "Lal Meri Pat"), is a spiritual Sufi song written in the honor of the most revered Sufi saint of Sindh, Lal Shahbaz Qalandar (1177–1274) of Sehwan Sharif. This popular "dhamal" version was written by Saghar Siddiqui and composed by Ashiq Hussain from Pakistan and has been popularized by Runa Laila.
Zohaib Valani resides in Northern California, USA is an upcoming vocalist and keyboard player. Zohaib sings Sufi, Bollywood and geets. Zohaib also has a band with his brother Shoaib and Illiyan - "Valani Brothers".
This high energy medley song made its debut on the recently premiered "Suhana Safar Imamat Day 2021 Special Edition", a 2-hour must-watch concert full of beautiful devotional songs by our community members from around the world. We have provided you a link to the full concert in the description section below this geet video on our YouTube Channel.
Our presentation of the song is with concurrent display of lyrics and translations.
Video:
https://www.youtube.com/watch?v=Ma_2lxw8EOU
"Mahi Yaar Di Gharoli Bhardi" and "Mast Qalandar"
Medley of Two Popular Sufi Songs
Zohaib Valani gives a spirited performance of a medley of two famous Sufi songs "Mahi Yaar Di Gharoli Bhardi" and "Dama Dam Mast Qalandar".
"Mahi Yaar Di Gharoli Bhardi" is in Siraiki language which is spoken in the south-western half of the province of Punjab in Pakistan. The lyrics were written by Sachal Sarmast (1739–1827) who was a prominent Sufi poet from Sindh (Mehran) in modern-day Pakistan. Sachal Sarmast wrote poetry in seven languages: Sindhi, Siraiki, Persian, Urdu, Balochi, Punjabi and Arabic. Abida Parveen popularized the song with her special appearance and rendition in the superhit Pakistani movie "Zindagi".
"Dama Dam Mast Qalandar" (also known as "Lal Meri Pat"), is a spiritual Sufi song written in the honor of the most revered Sufi saint of Sindh, Lal Shahbaz Qalandar (1177–1274) of Sehwan Sharif. This popular "dhamal" version was written by Saghar Siddiqui and composed by Ashiq Hussain from Pakistan and has been popularized by Runa Laila.
Zohaib Valani resides in Northern California, USA is an upcoming vocalist and keyboard player. Zohaib sings Sufi, Bollywood and geets. Zohaib also has a band with his brother Shoaib and Illiyan - "Valani Brothers".
This high energy medley song made its debut on the recently premiered "Suhana Safar Imamat Day 2021 Special Edition", a 2-hour must-watch concert full of beautiful devotional songs by our community members from around the world. We have provided you a link to the full concert in the description section below this geet video on our YouTube Channel.
Our presentation of the song is with concurrent display of lyrics and translations.
The Spiritual and Physical Progeny of ʿAbd al-Karimal-Qushayri: A Preliminary Study in Abu Naṣral-Qushayri’s (d. 514/1120) Kitab al-Shawahid wa-l-amthal
Abstract
This article discusses discoveries made concerning the teachings of ʿAbd al-Karim al-Qushayri based on a preliminary analysis of the manuscript Kitab al-Shawahid wa l-amthal recorded by Abu Naṣr al-Qushayri (d. 514/1120), one of Qushayri’s six sons. This text is the most signicant attestation to the transmission of Qushayri’s influence as it was passed down directly by his progeny.The first part of this study will briefly examine the careers of Qushayri’s sons and their intellectual and spiritual legacy. The primary questions here are: what did the sons receive from their father and how did they transmit it? What role did familial bonds play in the transmission of religious knowledge and the mystical path? How should we understand the term
Qushayriyya that the biographical sources used to describe the Qushayri family? The second part will concentrate on the above mentioned manuscript and its transmission. After summing up the life and the career of Abu Naṣr and discussing issues of this manuscript’s authorship, the significance of the term
shawahid will be analyzed according to the role of poetry in Sufi literature. Then three important aspects of the Kitab will be also examined
The article can be accessed at:
https://www.academia.edu/5836461/_The_S ... card=title
Abstract
This article discusses discoveries made concerning the teachings of ʿAbd al-Karim al-Qushayri based on a preliminary analysis of the manuscript Kitab al-Shawahid wa l-amthal recorded by Abu Naṣr al-Qushayri (d. 514/1120), one of Qushayri’s six sons. This text is the most signicant attestation to the transmission of Qushayri’s influence as it was passed down directly by his progeny.The first part of this study will briefly examine the careers of Qushayri’s sons and their intellectual and spiritual legacy. The primary questions here are: what did the sons receive from their father and how did they transmit it? What role did familial bonds play in the transmission of religious knowledge and the mystical path? How should we understand the term
Qushayriyya that the biographical sources used to describe the Qushayri family? The second part will concentrate on the above mentioned manuscript and its transmission. After summing up the life and the career of Abu Naṣr and discussing issues of this manuscript’s authorship, the significance of the term
shawahid will be analyzed according to the role of poetry in Sufi literature. Then three important aspects of the Kitab will be also examined
The article can be accessed at:
https://www.academia.edu/5836461/_The_S ... card=title
"Ishq Kamal": Love Supreme - Dr. Karim Gillani & Sufi Ensemble
Video:
https://www.youtube.com/watch?v=zFVK1iMflEI
"Ishq Kamal"
Love Supreme
Dr. Karim Gillani and the Accomplished Musicians of Sufi Music Ensemble present an original enchanting composition "Ishq Kamal" from their critically acclaimed album “Raah-e-Ishq: The Path of Love” based on a brilliant poetry by Hazrat Baba Bulleh Shah (R.A). Sara and Muskaan Visram further energize the presentation with a wonderful dance performance.
Syed Abdullah Shah Qadri (1680–1757), known popularly as Bulleh Shah was a philosopher and Sufi poet universally regarded as "The father of Punjabi enlightenment". He was a Muslim but also widely respected in the Sikh community. The verse format Bulleh Shah primarily employed is the Kafi, popular in Punjabi and Sindhi poetry. Many contemporary Sufi artists have put his Kafis to music.
Bulleh Shah's iconoclastic poetry addressed the conservative religious orthodoxy of his time and for this reason he was not appreciated by all during his lifetime. In the present time, Bulleh Shah's work, a love-intoxicated yearning for the ultimate union with Divine, enjoys almost universal reverence and recognition.
Video:
https://www.youtube.com/watch?v=zFVK1iMflEI
"Ishq Kamal"
Love Supreme
Dr. Karim Gillani and the Accomplished Musicians of Sufi Music Ensemble present an original enchanting composition "Ishq Kamal" from their critically acclaimed album “Raah-e-Ishq: The Path of Love” based on a brilliant poetry by Hazrat Baba Bulleh Shah (R.A). Sara and Muskaan Visram further energize the presentation with a wonderful dance performance.
Syed Abdullah Shah Qadri (1680–1757), known popularly as Bulleh Shah was a philosopher and Sufi poet universally regarded as "The father of Punjabi enlightenment". He was a Muslim but also widely respected in the Sikh community. The verse format Bulleh Shah primarily employed is the Kafi, popular in Punjabi and Sindhi poetry. Many contemporary Sufi artists have put his Kafis to music.
Bulleh Shah's iconoclastic poetry addressed the conservative religious orthodoxy of his time and for this reason he was not appreciated by all during his lifetime. In the present time, Bulleh Shah's work, a love-intoxicated yearning for the ultimate union with Divine, enjoys almost universal reverence and recognition.