The Sufi Way Is To Love, Love, Love
Mysticism is the pivotal point of M Sufi poetry. The Sufi way is direct communion and orption in the Supreme with sheer oand devotion. They believe that God resent in every human being but He idden from us by khadi or egom in Sanskrit. We need to overcome adi before we can become one with Supreme. The path chosen by Sufis for this posies ishq amaze to ishq haqqiqi. shq majazi lovers have normal thly feelings of joy pain, agony and asy. In ishq haqqiqi the loveris a man being and the beloved is God. Sufis do not ask for worldly coms. They neither yearn for Heaven live in fear of Hell. They seek only enchanting sight of the Beloved. This emotion is narrated by ia-Al-Basri: "If ilove thee for fear of Hell/Put me in the fires of Hell/ If love thee for the sake of Heaven/Deprive me of this bliss for all times/My love for thee is thine alone/I yearn for thy communion/Withhold not thy everlasting beauty from me. In the Punjab, many love legends are sung but Sufis adopted the theme of Heer-Ranjha by Waris Shah for illustrating ishq magazine. Ranjha of Takht Hazara had heard a lot about the enchanting beauty of Heer of Sails. He went to Here’s village and met her in her garden. They fell in love at first sight. There were impediments to their meetings but this only made their love more intense. In this love lore Heer is the human being and Ranjha, the beloved, is God. Shah Hussain describes their union thus: "Yesterday i was away from my Ranjha/Today i have become one with my Lord/He is Heer/ He is Ranjha/ Friends do not call me Heer/Call me Ranjha." Bulleh Shah describes the metaphysical union between Heer (man) and Ranjha (God): "Friends come and congratulate me/I am wedded to Ranjha/It was the gracious day/Which has come today/ Friends come and congratulate me." Sultan Bahu attributes a deep and meaningful relationship between the two forms of love: "The plant is the same/ Distinctive leaves are the same/ Ishq majazi is the flower/And ishq haqqiqi is its fruit." It implies that ishq majazi leads to ishq haqqiqi. Sufis often kept the pleasure of communion to themselves but sometimes, like Bulleh Shah, when in wajd or trance, they dressed themselves in ghagra (long skirt) and dupatta and would fall down exhausted and sing:"O physician! Come soon and feel mypulse/Iam dying/My Lord has mademe to dance to exhaustion/Ker thayythayya." Shah Hussain sang: "I am a devotee (gopi)/ I am a devotee from Vrindaban. Sufis lived a life of renunciation. They wore a dress made from coarse wool called suf and thence their nam Sufis. Their motto was Alfaqr Fakhri(poetry is my pride). It is believed thaSufism was brought to India by KhwaMoinuddin Chishti. Over time, Sufis here got emotionallintegrated with some aspects of Hindand Sikh thought, strengthening thebond between Hindus and Muslims. Sufi poets of the Punjab wrote poetryin local dialects which were easily understood by the people.
DISCLAIMER:
The views expressed in the Article above are MG Kapahy kashmiribhatta.in is not in any way responsible for the opinions expressed in the above article. The article belongs to its respective owner or owners and this site does not claim any right over it.
Courtesy : MG Kapahy Speaking Tree,Times of India
The Sufi Way Is To Love, Love, Love
Mysticism is the pivotal point of M Sufi poetry. The Sufi way is direct communion and orption in the Supreme with sheer oand devotion. They believe that God resent in every human being but He idden from us by khadi or egom in Sanskrit. We need to overcome adi before we can become one with Supreme. The path chosen by Sufis for this posies ishq amaze to ishq haqqiqi. shq majazi lovers have normal thly feelings of joy pain, agony and asy. In ishq haqqiqi the loveris a man being and the beloved is God. Sufis do not ask for worldly coms. They neither yearn for Heaven live in fear of Hell. They seek only enchanting sight of the Beloved. This emotion is narrated by ia-Al-Basri: "If ilove thee for fear of Hell/Put me in the fires of Hell/ If love thee for the sake of Heaven/Deprive me of this bliss for all times/My love for thee is thine alone/I yearn for thy communion/Withhold not thy everlasting beauty from me. In the Punjab, many love legends are sung but Sufis adopted the theme of Heer-Ranjha by Waris Shah for illustrating ishq magazine. Ranjha of Takht Hazara had heard a lot about the enchanting beauty of Heer of Sails. He went to Here’s village and met her in her garden. They fell in love at first sight. There were impediments to their meetings but this only made their love more intense. In this love lore Heer is the human being and Ranjha, the beloved, is God. Shah Hussain describes their union thus: "Yesterday i was away from my Ranjha/Today i have become one with my Lord/He is Heer/ He is Ranjha/ Friends do not call me Heer/Call me Ranjha." Bulleh Shah describes the metaphysical union between Heer (man) and Ranjha (God): "Friends come and congratulate me/I am wedded to Ranjha/It was the gracious day/Which has come today/ Friends come and congratulate me." Sultan Bahu attributes a deep and meaningful relationship between the two forms of love: "The plant is the same/ Distinctive leaves are the same/ Ishq majazi is the flower/And ishq haqqiqi is its fruit." It implies that ishq majazi leads to ishq haqqiqi. Sufis often kept the pleasure of communion to themselves but sometimes, like Bulleh Shah, when in wajd or trance, they dressed themselves in ghagra (long skirt) and dupatta and would fall down exhausted and sing:"O physician! Come soon and feel mypulse/Iam dying/My Lord has mademe to dance to exhaustion/Ker thayythayya." Shah Hussain sang: "I am a devotee (gopi)/ I am a devotee from Vrindaban. Sufis lived a life of renunciation. They wore a dress made from coarse wool called suf and thence their nam Sufis. Their motto was Alfaqr Fakhri(poetry is my pride). It is believed thaSufism was brought to India by KhwaMoinuddin Chishti. Over time, Sufis here got emotionallintegrated with some aspects of Hindand Sikh thought, strengthening thebond between Hindus and Muslims. Sufi poets of the Punjab wrote poetryin local dialects which were easily understood by the people.
DISCLAIMER:
The views expressed in the Article above are MG Kapahy kashmiribhatta.in is not in any way responsible for the opinions expressed in the above article. The article belongs to its respective owner or owners and this site does not claim any right over it.
Courtesy : MG Kapahy Speaking Tree,Times of India