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A servant of Lord cries out to Him, voicing a hundred complaints about all the pain and suffering we must endure in life. God responds: "Those pain and suffering you must endure on the path of righteousness, will surely serve as your ultimate redemption. Didn't your pain and suffering make you remember Me, even convincing you to come back and beg for My mercy? Blame your own lifestyle and personal choices which have lured you to walk away from My door, even rejecting Me. Go and ponder deep over this Divine Truth: The pain and suffering you endure in this life are the perfect remedy for your empty soul. Because they not only help shaping your character, but also clean your heart by constantly polishing it. You see, it was precisely your pain and suffering which brought you back to your rediscovered God! Now you're running away from pain and suffering, and begging Me again for My grace and compassion. Go and ponder deep over this Divine Truth: Those so called friends of yo

Tu hai harjai to apnaa bhi yehi taur sahi, Tu nahin aur sahi, aur nahin, aur sahi, If you are a heart breaker than this be our way, If not you than another, if not they than someone else, - Daag Dehlvi

Marte hain arzu mein marne ki, Maut ati hai par nahi ati, We die with desire to die, Death comes but we die not, - Mirza Ghalib

Ishq se tabiyat ne zeest ka mazaa paya, Dard ki dawa paai dard be dawa paya, From love the self learned the pleasures of life, The cure of pain and a pain incurable, - Mirza Ghalib

Deni hai gar jaan to mohabbat kijiye, Ho jaayega poora wo armaan jo kabhi na hua, If you wish to sacrifce your life than fall in love, You will desire for that which is never desired (i.e death), - Mirza Ghalib

Zikr us parivash ka, aur phir bayaan apna, Ban gaya raqeeb aakhir tha jo raazdaan apna, The tale of that beauty and than our eloquent speech, He who was our confidant has become our rival, - Mirza Ghalib

Dil dia jaan kai kyon usko wafadar, Asad, Ghalti ki kai jo kaafir ko musalmaa'n samjha, Why did we give our heart to her think her to be loyal, Asad, It was our mistake to take an infidel as a believer, - Mirza Ghalib

Shamma jalti hai to uss mein se dhuwan uthta hai, Shola e ishq siyah posh huwa mere baad, When a candle burns than does smoke rise, The spark of love has been extinguished after me, - Mirza Ghalib

Beenai na thi to dekhte the sab kuch jab aankh khuli to kuch na dekha hum ne ~ Hazrat Khwaja 'Mir' Dard English Translation: Without true vision we thought everything is real After enlightenment we found the world is illusionary 

Naqsh-e-soorat ko mita, aashna maani ka ho Qatra bhi dariya hai jo dariya mein shamil ho gaya.... ~ Hazrat Khwaja Haider Ali Aatish English Translation: Forget the features and appearances, seek the meaning instead A drop that merges in the river, is a river itself

Ya mujhe afsar-e-shahaana banaaya hota Ya mera taaj gadayana banaaya hota Apna deewana banaya mujhe hota tu ne Kyun khirad mand banaaya, na banaaya hota Khaksaari ke liye gar che banaaya tha mujhe Kaash !!! sang-e-dar-e-janaana banaay hota Nash�aa-e-ishq ka gar zarf diya tha mujh ko Umr ka tang na paimaana banaaya hota Dil-e-sad chaak banaaya, to balaa se, lekin Zulf-e-mushkeen ka teri shaana banaaya hota Soofiyon ke jo na tha laayaq-e-sohbat to mujhe Qaabil-e-jalsa-e-rindaana banaay hota Tha jalaana hi agar doori-e-saaqi se mujhe To charaagh-e-dar-e-janaana banaaya hota Roz maamoora-e-duniyaa mein kharaabi hai �Zafar� Aisi basti se to weerana banaaya hota ~ Hazrat Bahadur Shah �Zafar�

Dil hai mera maqaam-e-gham, gham ka maqaam hai yahaan Naa�la-e-subah hai yahaan, giriyaa-e-shaam hai yahaan Ek tasawwur-e-haseen khilwat-e-dil mein hai makeen Deeda-e-shauq ke liye deed haraam hai yahaan Nikhat-e-noor-o-naar udhar, zulmat-o-soz-o-saaz idhar Subah hi subah hai wahaan, shaam hi shaam hai yahaan Sahan-e-chaman mein har jagah nash�sha sa failne lagaa Aaj yah kaun mahalaqaa mast-e-khiraam hai yahaan Mera alam�kada nahin rang-e-tarab se aashna  fasl-e-khijaan ho ya bahaar, maatam-e-aam hai yahaan Unke liye suroor-e-naaz, mere liye gham-o-gudaaz  Gardish-e-chashm hai wahaan, gardish-e-jaam hai yahaan ~ Akhtar Sheerani

The following universally known and recited Sufi poem of the great 13th century Spanish-born Sufi master, Ibn Arabi is one of the quintessential doctrines of Sufism:  Unity of Religious Ideals. Ibn Arabi once again reiterates the profound Sufi belief that regardless of race, religion, or nationality, we are all one. For more on Ibn Arabi's life, Sufi teachings, and collection of his works online, please visit my previous post:  Ibn Arabi's Profound Sufi Teachings Love is My Religion By Ibn Arabi "My heart has become capable of all forms: A pasture for the gazelles, A Temple for the Idols, the Pilgrim�s Kaaba, The Tablets of the Torah and the Book of the Quran. I profess the religion of love, and whatever direction and route it takes, Love is my religion and my faith." "Mi coraz�n se ha vuelto capaz de acoger todas las formas, es pradera para las gacelas, monasterio para monjes. Templo para Idolos y Kaaba del peregrino, Tablas de la Tor�h y Libro del Cor�n. La

Hijaab-e-rukh-e-yaar the aap hi hum Khuli aankh jab koi parda na dekha ~Hazrat Khwaja 'Mir' Dard English Translation : Only we were the veil of the face of the beloved When the eyes opened we didn't find any veil

Kafir-e-ishq hoon main banda-e-islam nahin But parasti ke siwa aur mujhe kaam nahin Ishq mein poojta hoon qibla-o- kaaba apna Ek pal dil ko mere uske bin aaraam nahin Bulhawas paanw na rakhiyo kabhi is raah ke beech Koocha-e-ishq hai ye raguzar-e-aam nahin Haye re haye chali jaati hai yun fasl-e-bahaar Kya karoon bas nahin apna wo sanam ram nahin Aar kya hai tujhe duniya ki malaamat se �Niyaz� Aashiqon mein tuu akelaa hi to badnaam nahin  ~ Hazrat Qibla Shah Niyaz Beniyaz R.A.

Ek pal mein ek sadi ka mazaa hum se poochhiye Do din ki zindagi ka mazaa hum se poochhiye Bhooley hain raftaa-raftaa unhein muddatton mein hum Qishton mein Khud-kushi ka mazaa hum se poochhiye Aghaaz-e-aashiqi ka mazaa aap jaaniye Anjaam-e-aashiqi ka mazaa hum se poochhiye Jalte diyon mein jalte gharon jaise zau kahaan Sarkaar raushni ka mazaa hum se poochhiye Wo jaan hi gaye ki humein un se pyaar hai Aankhon ki mukhbari ka mazaa hum se poochhiye Hasne ka shauq hum ko bhi tha aap ki tarah Hansiye magar hansi ka mazaa hum se poochhiye Hum tauba kar ke mar gaye qabl-e-azal "Khumaar" Tauheen-e-maikashi ka mazaa hum se poochhiye !!! ~ Janaab "Khumaar" Barabanki Sahab !!!!!

Nau-bahaar ast-o-gul-o-mausam-e-eid aye saqi Baada-nosh-o-guzaar az waada-o-wa-eid aye saqi (Eid hai, mausam-e-gul ki faza hai aye saqi Chord ye waade, utha jaam, pilaa aye saqi) Hasil az umr nadaarad bajuz az hasrat-e-dard Har ke eid ast ze maikhaana baeed aye saqi (Terey maikhane se kya us ko milaa aye saqi Eid ke roz bhi jo pee na saka aye saqi) Gasht paimaana choon tasbeeh rawaan dar kaf-e-shaikh Ta ze laa�la to yak jurr�aa chasheed aye saqi (Shaikh ke haath mein hai soorat-e-tasbeeh rawaan Terey lab ne usey kya jaam diya hai saaqi) Roz-e-mahshar nabood haich hisaabash bayqeen Hark e dar koi mughaan ghasht shaheed aye saqi (Kya ajaab aur sawaab us ke liye roz-e-hisaab Wo jo maikhaaney mein jaan de ke utha aye saqi) Baaraha karda ba-dam tauba zamee baaz maraa Chashm-e-mast to maikhana kaseed aye saqi (Kar ke tauba main chala aaya tha maikhane mein Terey mast aankhon ne phir kheench liya aye saqi) ~  �Tooti-e-Hind� Hazrat Amir Khusro Dehalvi Chishti Nizami R.A.

  Persian Sufi Poetry An Introduction to the Mystical Use of Classical Poems |142  Pages | PDF |English | Persian Sufi Poetry ( An Introduction to the Mystical Use of Classical Poems)  is  A MUST READ  book for anyone interested in in-depth study of Sufism expressions in Persian Literature...Click on above image or the highlighted  links  to read it (once accessed, you can go full screen by clicking the little icon at the bottom right corner of embedded box)... "Islamic mysticism, or Sufism, has found its finest expression in the classical poetry of Persia, in particular during its most creative period up to the late 15th century. Focusing on the poems themselves rather than on their authors, this very readable introduction surveys the development of Persian mystical poetry, dealing first with the relation between Sufism and literature and then with the four main genres of the tradition: the epigram, the homiletic poem, love poetry, and symbolic narrative. Johannes Thomas Piet

~Ye ishq ne dekha hai, ye aql se pinhaan hai~ Ye ishq ne dekha hai, ye aql se pinhaan hai Qatre mein samandar hai, zar�re mein bayaabaan hai Hai ishq, ki mahshar mein yun mast-o-khiramaan hai Dozakh baghareebaan hai, firdaus badaamaan hai Hai ishq, ki shorish se ra�naai-o-zebaai Jo khoon uchhalta hai wo rang-e-ghulistaan hai Phir garm nawaazish hai zu-mehr darakhshaan ki Phir qatra-e-shabanam mein hangaama-e-toofaan hai Aye paikar-e-mehboobi main kis se tujhe dekhoon Jis ne tujhe dekha hai wo deeda-e-hairaan hai Sau baar tera daaman haathon mein mere aaya Jab aankh khuli, dekha, apana hi girebaan hai Ik shorish be-haasil, ik aatish be-pardaa Aafat kada-e-dil mein ab kufr hai na imaan hai Dhoka hai ye nazron ka, ye bazeecha hai lazzat ka Jo guncha qafas mein tha, wo asal ghulistaan hai Ik guncha-e-afsurda,ye dil ki haqeeqat thi Ye mauj zani khoon ki, rangeeni-e-paikaan hai Ye husn ki maujein hain ya josh-e-tamanna hai Us shokh ke honthon par ek barq si larzaan hai 'Asghar' se mi

M�aaz-Allah tasawwur mein bhi wo aaya nahin karte  Dil-e-mahzoon ko sham-e-gham bhi samjhaaya nahin karte Guzishta waardat-e-ishq duhraaya nahin kerte  Shikaayat kya labon tak aah bhi laaya nahin karte  Mohabbat karne wale gham se ghabraaya nahin kerte..... Ye behr-e-kaif-o-masti hai yahan be-wasta bahna Ye duniya-e-muhabbat hai yahan ka hashr kya kahna Ye hoshiyaron ki mahfil hai yahan kuch soch ker kahna Ye bazm-e-saghar-o-meena hai waaiz hosh mein rehna  Yahan be-kaif afsaanon ko dohraaya nahin karte..... Jinhein gham ki fazaaein bakhsh dein irfaan-e-sermasti  Jinhein unki adaaein bakhsh dein irfaan-e-sarmasti Jinhein paiham jafaein bakhsh dein irfaan-e sar-masti Jinhein unki nighahein bakhsh dein irfan-e sar-masti Wo deewane fareb-e-hosh mein ayaa nahin kerte..... Terey qadmon pe sar rakhna meri daireena fitrat hai Yahi meri aqedat hai yahi meri mohabbat hai Dil-e-dard-aashna ulfat mein ye takmeel-e-ulfat hai Haram ho dair ho kuchh bhi ho lekin ye haqeeqat hai  Khuloos

There are a hundred drums constantly beating inside our hearts everyday, but we barely care to hear their beating sounds the next day or after. We all have cottons stuffed in our ears and hair stuck in our eyes, all we do today is either worry about tomorrow, or plot some absurd futuristic ideas. Go and burn your cottons in the fire of love like Hallaj* and other pure-hearted Sufis. Did I make you ponder a bit over my cotton and fire analogy? They're basically antagonists, two opposites always fight each other to death. If you notice that your day of reunion with Love [God] is getting closer, go and get yourself a stunning facial makeover for that special occasion! Death for us simply means an immense joy, and a highly anticipated mystical reunion. If you're already mourning while still alive, you might as well just leave now! This materialistic world is like a prison for us, it's truly a blessing to finally tear these prison walls down. But how could a pacified prisoner w

In this highly passionate quatrain, Rumi, either in real life or in an ecstatic moment of rapture and poetic imagination, confronts Shams Tabrizi by challenging him to reveal once and for all whether he loves him or not. For Rumi, Shams of Tabriz was not only a divine manifestation, but also a shining mirror through which Rumi could clearly see and appreciate God's beauty and grace. Shams  Tabrizi's mysterious appearance in Maulana's life was truly Rumi's 'Epiphany Experience'. The 'Inner awakening' which Rumi repeatedly refers to throughout his poetic works is precisely thanks to Shams Tabrizi's shattering Rumi's otherwise uneventful and mundane world, turning him from a highly respected scholar of Islamic-Jurisprudence and Muslim Preacher into a love-intoxicated and ecstatic wandering Sufi Dervish whirling around the streets of Anatolia desperately looking for his lost mystical lover. One  question still remains unanswered though:  Was Rumi rea

Nazar milaa na sake us se us nigaah ke baad  Wahi hai haal humaara jo ho gunaah ke baad Main kaise aur kisi simt modta khud ko  Kisi ki chaah na thi dil mein teri chaah ke baad Zameer kaanp to jataa hai aap kuchh bhi kahein  Wo ho gunaah se pahale ke ho gunaah ke baad kati hui theen tanaabein tamaam rishton ki  Chhupaata sar main kahaan tujhse rasm-o-raah ke baad Gawaah chaah rahe the wo begunaahi ka  Zubaan se kah na saka kuchh "Khuda-gawaah" ke baad  Khutoot kar diye waapas, magar meri neendein Inhein bhi chhor do ik raham ki nigaah ke baad  ~ Krishan Bihari Noor Sahab

Guru darshan Bhagwaan ka darshan, Sift mein zaat samaai re Guru bin gyaan naheen bhai saadho, Guru ne baat bataai re Guru-Ishwar mein farq na jaano, Guru Ishwar ka ayen pahchaano Guru soorat Bhagwaan ki soorat, Guru ne jaan karaai re Har dam dhyaan guru mein rakhna, Sar ko rakhna charnon mein Guru kirpa ka pee kar amrit, qalb ki hogi safaai re  Guru ka jaap jape ja hardam, Raam jape phir jaap tera Karta ja Guru ki sewa, Pooje tohe Khudaai re

This is one of my all time favorite poems of Rumi. What makes this poem so interesting is the fact that Rumi starts out in an amazingly intoxicated state of joy and happiness, being entirely absorbed in Shams Tabrizi's love and companionship. One can clearly sense optimism and joy simply pouring out of Rumi's pen. But halfway through the poem, Rumi's state of mind suddenly changes, and he becomes somewhat moody and nostalgic. He then ends the poem in a very strange and melancholic manner. It's precisely this abrupt change of mind, and Rumi's honest and spontaneous outpourings which have fascinated me all along. What sets Rumi apart from the rest of classical or modern Persian poets is precisely his deliberate and total disregards for the often very methodical and carefully managed rhyming poetic formulas of the Persian poetry. Rumi simply lets all his feelings out, not even worrying whether or not his verses are in rhyming order, or even politically correct! WHAT

Taras aata hai mujhe apni masoom see palko par, Jab bheeg kar kehti hain ab or roya nahi jaata, I pity my innocent eye lashes, When wet, they say no more can we cry,

| Rumi's following mystical poem is one of my all time favorites. This deeply meaningful poem clearly manifests Rumi's profound mystical Sufi argument that a believer's "Inner" reality always outweighs the "Outer" practices and rituals of his/her faith. Through these highly mystical and meaningful verses, Rumi is effectively teaching us that while it's a noble Islamic cause and a Muslim's lifelong obligation to embark on the Hajj Pilgrimage to Mecca in Saudi Arabia, our genuine pilgrimage must first start by not only helping our next-door neighbors and loved ones under our own roofs , but also by embarking on the Sufi mystical pilgrimage deep within our own self in search of our hidden inner realities. Hajj Pilgrimage to Mecca is one of the 'Five Pillars' of the Islamic faith, and also a once-in-a-lifetime obligation for any Muslim who has the physical and financial ability to undertake the journey. Rumi is simply at his best in this sho