Contribution by Naveed Siraj

The Risalo of Shah Latif is divided into chapters called Surs which are composed on the lines of musical notes. Each sur is based on symbols taken from stories which are part of Sindhi folklore. Sur Kamod in the Risalo of Shah Latif is based on the love story of Noori Jam-Tamachee:

Noori Jam-Tamachee

King Jam Tamachi was a Samo ruler of lower Sind at the end of the 14th century A.D. While on a shooting expedition, he chanced to see a fisher girl named Noori, falling madly in love with her and offered to married her, his love for her blind to the social disparity between them.

When they returned back to his capital, he was made aware of the general disapproval of this match. He merely observed that the detractors did not know her as much as he did. In order to display her character and appease the cynics, one day, he announced to his queens, that he would take one of them for a ride on an outing. (more…)

Amir Khusrau

I am a pagan (worshiper) of love: the creed (of Muslims) I do not need;
Every vein of mine has become (taut like a) wire; the (pagan) girdle I do not need.
Leave from my bedside, you ignorant physician!
The only cure for the patient of love is the sight of his beloved –
other than this no medicine does he need.
If there be no pilot on our ship, let there be none:
We have God in our midst: the pilot we do not need.
The people of the world say that Khusrau worships idols.
So I do, so I do; the people I do not need,
the world I do not need.

“O God, you are my state of being” is what this Kafi of Shah Hussain loosely means. It is about the internal and external knowledge of Reality. I have been singing this Kafi for the last few days. Here is a translation (courtesy Shahidain) followed by an audio version and the Punjabi lyrics-

“O God, only You know all my pains.
You are within me and You are outside me( You are everywhere)
In every pore of mine (from top to toe) only you dwell.
You are the warp, You are the woof.
You are every thing for me.
Says Hussain, the Humble Faqir, I am nothing, You are everything”.

Interpretation by Naveed Siraj: Divine Love is ingrained in every fibre of ones’ self & this Love is overwhelming and ever-present. Like Pathanay Khan wailing “charkha bolay sain sain”; i.e., even the common household chores remind one of the Lord, so one loses the distinction between the begining of this love and its manifestation and its end. [this is why “andar”, “bahar”, “room room vich toonh” captivates ones imagination]

And once again Abida Parveen sings it so beautifully: (more…)

The celebrated artiste Vidya Rao from Delhi has sent this tender and profound letter after reading my post on destruction of Buddhas in Swat (and the painting that was inspired by the vandalism). I am reproducing this letter with her permission as it adds to the debate and brings in a multi-religious and multicultural perspective that is close to my heart. Her words can be so moving:

But who can silence Silence? Who can erase Emptiness? The Buddha is, and yet is not, in the stone or metal representations of him. Nor is the truth of Islam contained within the structures of a mosque. It is not the Buddha or Islam or anything such that is destroyed. What is destroyed is the connection to the inner Buddha, the inner light. We are all the poorer for this, because form, the beauty of form, gives joy and love to our lives. The task is to both mourn, work in whatever way to prevent such destruction– but also to see this as yet another teaching on impermanence.

Here is the full text of the letter: (more…)

 Ayeda Naqvi makes some insightful remarks on Sufism in this article: (more…)

My young friend, Salman Chishty, from Ajmer (India) wrote this piece for the HT on the eve of Rumi’s birth anniversary. (more…)

From Rumi’s Mathnavi (book III) - a parable most beautiful. (more…)

Thanks to Zainub, I came across this article on the Superluminal blog that traces the links between coffee and Sufis rather well. Coffee or Qehva was used by the Sufis to stay up for dhikr (Divine remembrance) sessions. The picture on the right also courtesy Superluminal depicts an Ottoman coffee house. Here is an excerpt: 

Most modern coffee-drinkers are probably unaware of coffee’s heritage in the Sufi orders of Southern Arabia. Members of the Shadhiliyya order are said to have spread coffee-drinking throughout the Islamic world sometime between the 13th and 15th centuries CE. A Shadhiliyya shaikh was introduced to coffee-drinking in Ethiopia, where the native highland bush, its fruit and the beverage made from it were known as bun.It is possible, though uncertain, that this Sufi was Abu’l Hasan ‘Ali ibn Umar, who resided for a time at the court of Sadaddin II, a sultan of Southern Ethiopia.‘Ali ibn Umar subsequently returned to the Yemen with the knowledge that the berries were not only edible, but promoted wakefulness. To this day the shaikh is regarded as the patron saint of coffee-growers, coffee-house proprietors and coffee-drinkers, and in Algeria coffee is sometimes called shadhiliyye in his honor.

The piece also narrates the story of coffee’s secularization over the centuries; however, it tells us how qehva continued to be a favourite among the Sufis.

Despite coffee’s eventual secularization, the fondness for it in Sufi circles and the motives for its use were not lost. Helveti dervishes were among those who enthusiastically drank coffee to promote the stamina needed for extended dhikr ceremonies and retreats.

Enough of learning, my friend!

Enough of learning, my friend!

To it there is never an end

An alphabet should do for you,

It’s enough to help you fend.

You’ve amassed much learning around,

The Quran and its commentaries profound.

There is darkness amidst lighted ground.

Without the guide you remain unsound.

Learning makes you a Sheikh or his minion,

And thus you create problems trillion.

You exploit others who know not what,

Misleading them with wild opinion.

You meditate and you say your prayers

You go and shout at the top of the stairs.

Your cry reaching the high skies,

Its your avarice which ever belies.

The day I learnt love’s lesson,

I plunged into the river of divine passion;

An overwhelming gale, I was confounded and lost

When Shah Inayat cruised me across.

Source: here

More on Bulleh Shah here and here

If you are seeking Allah 
 
If you are seeking Allah,
Then keep clear of religious formalities.
Those who have seen Allah
Are away from all religions!
Those who do not see Allah here,
How will they see Him beyond?

Let us go the land of Kak
Where love flows in abundance,
There are no entrances, no exits,
Every one can see the Lord!

There is no light nor day
Every one can see the Lord!
Those who love the Lord
The world cannot hold them.
Palaces do not attract them,
Nor women nor servants
Nothing binds them:
The renouncers leave everything behind.

A message came from the Lord:
A full moon shone
Darkness disappeared
A new message came from the Lord:
It does not matter what caste you are
Whoever come, are accepted.

Where shall I take my camel,
All is Light…
Inside there is Kak, mountain and valley,
The Lord and the Lord: there is nothing but the Lord.
 
 (translated from Sindhi by D. H. Butani)

Legacy of Shah Latif  is a recent book on Bhitai’s life and works. In a recent book review, Anwar Abro writes:

“Two and a half centuries after his death, the celebrated Sindhi philosopher-poet Shah Abdul Latif Bhittai (1689-1752 AD) continues to inspire and influence the lives and activities of the peace-loving mystic souls of Sindh. Intellectual activities, social, political or ideological discourses are considered meaningless without the recitation of his poetry. Shah Latif has become an essential part of the day-to-day life of the people of Sindh so much so that everyone wants to find out more about his life, his principles and beliefs and discover the true interpretation of his mesmerisingly meaningful poetry…”

read more here

Picture above right is courtesy Himal Magazine

Now the nightbirds will be singing
of the way we love each other.
Why should they sing about flowers
when they’ve seen us in the garden?

Maybe they’re shy. They can’t look at the face,
so they describe feet.
If they keep dividing love into pieces,
they’ll disappear altogether. We must be gentle
and explain it to them.

Think of a mountain so huge the Caucasus Range
is a tiny speck. Normal mountains
run toward her when she calls.
They listen in their cave-ears and echo back.
They turn upsidedown when they get close,
they’re so excited.

No more words. In the name of this place we
drink in with our breathing, stay quiet like a flower.
So the nightbirds will start singing.

Rumi
Version by Coleman Barks
“Open Secret,”
Threshold Books, 1984

“Only You” poem by Rumi, translated by Nader Khalili

Read poem here >>

Watch this video by a Pakistani folk artist!

Poem by Rumi click here >> 

Version by Coleman Barks
“Say I am You”
Maypop, 1994

Kashful Mahjub is one of the early treatises on Sufism and has shown light to many Sufis world-wide. Full entry here >>

The more awake one is to the material world,
the more one is asleep to spirit.
When our soul is asleep to God,
other wakefulness closes the door of Divine grace.

Rumi

Version by Camille and Kabir Helminski

Amardeep has posted the following Sufi parable related by Idries Shah with a request to respond to his humorous interpretation. Full entry here >>