Scholars of the East and West have heroically consecrated their whole working lives to making available, by means of their own disciplines, Sufi literary and philosophical material to the world at large. In many cases they have faithfully recorded the Sufis' own reiteration that the Way of the Sufis cannot be understood by means of the intellect or by ordinary book learning.
اقتلونی یا ثقاتیإنّ فی قتلی حیاتیو حیاتی فی مماتیو مماتی فی حیاتی
It is a Sufi contention that truth is not discovered or maintained by the mere repetition of teachings. It can only be kept understood by the perpetual experience of it. And it is in the experience of truth that the Sufis have always reposed their trust. Sufism is therefore not 'Do as I say and not as I do', or even 'Do as I do', but 'Experience it and you will know'.
You have seen what Eblis the accursed has seen, when he said "I am of fire, while Adam is of clay."Cover up the Eblis-like eye for just a moment; how long will you see just the form? How long, indeed, how long?Alas for that eye that's blind and bruised! Within it the sun seemed like an atomOf an Adam who had no like. He saw nothing but a lump of clay.—Mathnawi-ye ma'nawi III 2758–9
Quit worrying about hell or dreaming about heaven as they are both present inside this very moment. Why worry so much about the aftermath, an imaginary future, when this very moment is the only time we can truly and fully experience the presence and absence of God in our lives? Motivated by neither the fear of punishment nor the desire to be rewarded in heaven, Sufis love God simply because they love him.
The main problem is that most commentators are accustomed to thinking of spiritual schools as 'systems', which are more or less alike, and which depend upon dogma and ritual: and especially upon repetition and the application of continual and standardised pressures upon their followers.The Sufi way, except in degenerate forms which are not to be classified as Sufic, is entirely different from this.
Eblis said, "No man who thinks ill, will hear the truth despite a hundred signs.When one who fantasises is presented with reason his fantasies increase.When one talks to such a person, their words become the very cause of that person's fantasy. The crusader's sword is a tool for a thief.So the response to him is silence and peace; to talk with an idiot is insanity. —Mathnawi-ye ma'nawi II 2714–17
My father used to tell me that stories offer the listener a chance to escape but, more importantly, he said, they provide people with a chance to maximize their minds. Suspend ordinary constraints, allow the imagination to be freed, and we are charged with the capability of heighetned thought.Learn to use your eyes as if they are your ears, he said, and you become connected with the ancient heritage of man, a dream world for the waking mind.
A Drunkard accuses a Drunkard...A sot became extremely drunk - his legsAnd head sank listless, weighed by wine's thick dregs.A sober neighbour put him in a sackAnd took him homewards hoisted on his back.Another drunk went stumbling by the first,Who woke and stuck his head outside and cursed."Hey, you, you lousy dipsomaniac,"He yelled as he was borne off in the sack,"If you'd had fewer drinks, just two or three,You would be walking now as well as me.
Many Americans first fell in love with the poetry of the thirteenth century teacher and spiritual leader Jelalludin Rumi during the early 1990s when the unparalleled lyrical grace, philosophical brilliance, and spiritual daring of his work took modern Western readers completely by surprise. The impact of its soulful beauty and the depth of its profound humanity were so intense that they reportedly prompted numerous individuals to spontaneously compose poetry.
It was inevitable, as soon as legends of miracles became attached to the names of the great mystics, that the credulous masses should applaud imposture more than true devotion; the cult of the saints, against which orthodox Islam ineffectually protested, promoted ignorance and superstition, and confounded charlatanry with lofty speculation. To live scandalously, to act impudently, to speak unintelligibly—this was the easy highroad to fame, wealth, and power.
Ali, Son of the Father of the SeekerAli said: 'None may arrive at the Truth until he is able to think that the Path itself may be wrong. This is because those who can only believe that it must be right are not believers, but people who are incapable of thinking otherwise than they already think. Such people are not men at all. Like animals they must follow certain beliefs, and during this time they cannot learn. Because they cannot be called “humanity”, they cannot arrive at the Truth.
One day Lal shahbaz was wandering in the desert with his friend Sheikh Bhaa ud-Din Zakariya. It was winter, and evening time, so they began to build a fire to keep warm. They found some wood, but then they realised they had no fire. So Baha ud- Din suggested that Lal Shahbaz turn himself into a falcon and get fire from hell. Off he flew, but an hour later he came back empty handed. "There is no fire in hell," he reported. "Everyone who goes there brings their own fire, and their own pain, from this world.
Mujāhada, a collateral form of jihād (the so-called "holy war"), taken [by Sufis] to mean "earnest striving after the mystical life." The term is based on the Koranic text, "And they that strive earnestly in Our cause, them We surely guide upon Our paths." A Tradition makes the Prophet rank the "greater warfare" (al jihad al-akbar) above the "lesser warfare" (al jihad al-asghar, i.e., the war against infidelity), and explain the "greater warfare" as meaning "earnest striving with the carnal soul" (mujāhadat al-nafs).
If a pot can multiply. One day Nasrudin lent his cooking pots to a neighbour, who was giving a feast. The neighbour returned them, together with one extra one – a very tiny pot. 'What is this?' asked Nasrudin. 'According to law, I have given you the offspring of your property which was born when the pots were in my care,' said the joker. Shortly afterwards Nasrudin borrowed his neighbour's pots, but did not return them. The man came round to get them back. 'Alas!' said Nasrudin, 'they are dead. We have established, have we not, that pots are mortal?'.
