Faithful Lover ~ Hazrat Hafiz r.a


The moon came to me last night

With a sweet question.

She said,
“The sun has been my faithful lover
For millions of years.
Whenever I offer my body to him
Brilliant light pours from his heart.

Thousands then notice my happiness
And delight in pointing
Toward my beauty.

Is it true that our destiny
Is to turn into Light

And I replied,
Dear moon,
Now that your love is maturing,
We need to sit together
Close like this more often
So I might instruct you
How to become
Who you

Faithful Lover ~ Hazrat Hafiz r.a , Daniel James Ladinsky


You are the Perfect Man

The earth and sky kiss your doorstep; You are the Glow!
Covet of the angels, the Light of Allah; You are the Perfect Man!

The two worlds are illuminated by your [blessed] face
The sun and moon reflect your [blessed] countenance

O Light of Allah Almighty! You are the Luster!
Your eyebrows [reflect the beauty of] the verses of the Quran

Your hair [reflects the vigor of] the exegesis of the Quran
Your [blessed] soul is our Quran; You are [the foundation] of belief!

O Chosen One! O Elected One! Have mercy on us!
Our hands find nothing to cling to; You are the [covering] safe haven!

I am a sinner, I am weak, I am helpless — this is my condition
O Intercessor of the Day of Recompense! You are the savior!

Jami (ra) with his own eyes saw the likeness of the unveiling of God’s [vast] ocean
My body and soul are sacrificed for you; You are the essence!

The Initiatic Chain (Silsila)

“Whoever has no master (shaykh) has Satan as his master” say the
Sufis, thereby dooming to failure those who dare undertake by their
own means the travel to God. The conditions surrounding the selection
and the reciprocal acceptance of a master and his disciple—the
latter committing himself to his master “like the cadaver in the hands
of the washer-of-the-dead”—and the brotherly and caring feelings
expected to reign between the members of the Sufi orders have been
amply described in the handbooks of Sufism. It will suffice here to
mention the fact that all relevant practices of the Sufis tend to perpetuate
the initiatic pact which was sealed at Hudaybiya when, on their
way back from the “lesser holy war” against the Meccan unbelievers,
Muhammad’s (s.a.w.s) closest Companions took a solemn oath with him to
wage a “greater holy war” against their own inner enemies. Since that
momentous event, a continuous chain of masters and disciples has
carried to the core of the Islamic Community, in all regions and at all
times, the esoteric teachings contained in the Quranic Revelation and
the influence of blessedness (baraka) inherited from Muhammad (s.a.w.s)

~Jean-Louis Michon – October 2005, Ramadan 1426
Sufism: Love & Wisdom – Edited by Jean-Louis Michon & Roger Gaetani

Story About the Dog

Rumi was once walking on a narrow path and a dog came into his way, the surrounding area was muddy. Rumi told the dog to step aside, the dog told him to step aside. Then Rumi said, “You are a dog it doesn’t matter if you get dirty.”

The dog replied, “No, by stepping aside your clothes will get dirty and clothes can be washed, however if you force me to step aside, you might feel in your heart that you are better than a dog. Your heart hence will not be washable with water.”

Rumi stepped aside and let the dog pass.

Tafsīr al-Tustarī

[9:122] … a party from each group should go forth so that they may become learned in religion

He said:
[That is], in order to learn what is necessary concerning their religion. It has been related from Ḥasan al-Baṣrī that he said, ‘The erudite (faqīh) is the one who has renounced this world (zāhid), who is desirous (rāghib) of the Hereafter, and who has insight (baṣīr) into religious affairs. Sahl was asked about the words of the Prophet , ‘Seeking knowledge is an obligation (farīḍa) for every Muslim’.He said, ‘This refers to the knowledge of [one’s] state (ḥāl).’

He was asked, ‘What is the knowledge of [one’s] state?’ He replied:
Inwardly it is sincerity (ikhlāṣ) and outwardly it is emulation (iqtidāʾ). Moreover, unless a person’s outward [self] (ẓāhir) is leading his inner [self] (bāṭin), and his inner self is the perfection (kamāl) of his outward self, he will merely be fatiguing his body.

He was asked, ‘What is the explanation of this?’ He said:
Truly God keeps watch over you, in what you keep secret and what you make known, in your [moments of] movement and stillness, and you are never absent from Him even for the blinking of the eye, just as He has said, Is He who stands over every soul [observing] what it has earned? [13:33], and He has said, There is not a secret consultation between three, but He makes the fourth among them [58:7]. He has also said, We are nearer to him than [his] aorta (ḥabl al-warīd) [50:16]. This is the artery located deep inside the heart, and He has informed us that He is closer to the heart than that artery. If you know this you should feel shame before Him. Furthermore, whenever some craving from the lower self stirs itself in the heart, and [at that moment] the servant remembers that God, Mighty and Majestic is He, is watching over him, and subsequently abandons [that craving], knowledge of his state will enter his heart, such that if what he is granted were to be distributed among the people of Medina, all of them would rejoice at it, and would triumph because of it. Mālik b. Anas  alluded to this point when he said, ‘Knowledge is not just about how much you can relate [from memory] (riwāya) but rather knowledge is a light that God places within the heart.’

He [Sahl] was asked, ‘How can a man recognize his state (ḥāl) and act upon it?’He replied:
When you speak, your state is that of speech, and when you observe silence, your state is that of silence. When you stand your state is that of standing, and when you sit your state is that of sitting. [To have] knowledge of your state you should see whether it is for God or for other than Him.19 If it is for God you may settle in it, but if it is for other than Him you should abandon it. This is the act of taking account of oneself (muḥāsaba) which ʿUmar  enjoined when he said, ‘Call yourselves to account before you are called to account, and weigh yourselves up before you are weighed up…’20 Indeed, ʿUmar used to beat his chest while calling himself to account.

Tafsīr al-Tustarī
by Sahl b. ʿAbd Allāh al-Tustarī
Great Commentaries on the Holy Qurʾān
translated by: Annabel Keeler and Ali Keeler

Robert Frager, Heart, Self & Soul

We have all had the experience of failing time after time in changing old habits. Then suddenly these old habits lose their hold on us. What was so attractive suddenly becomes unattractive. This is a sign that God has accepted our repentance. At this point, my sheikh used to say that we are no longer responsible for those old sins. We have truly changed and we are now someone who is not even tempted to commit them.

Robert Frager, Heart, Self & Soul, The Sufi Psychology of Growth, Balance and Harmony  p. 71

Sufi Stories: The Frogs

A group of frogs were traveling through the woods, and two of them fell into a deep pit. All the other frogs gathered around the pit. When they saw how deep the pit was, they told the unfortunate frogs they would never get out. The two frogs ignored the comments and tried to jump up out of the pit.

The other frogs kept telling them to stop, that they were as good as dead. Finally, one of the frogs took heed to what the other frogs were saying and simply gave up. He fell down and died.

The other frog continued to jump as hard as he could. Once again, the crowd of frogs yelled at him to stop the pain and suffering and just die. He jumped even harder and finally made it out. When he got out, the other frogs asked him, “Why did you continue jumping. Didn’t you hear us?”

The frog explained to them that he was deaf. He thought they were encouraging him the entire time.

This story holds two lessons:

1. There is power of life and death in the tongue. An encouraging word to someone who is down can lift them up and help them make it through the day.

2. A destructive word to someone who is down can be what it takes to kill them. Be careful of what you say. Speak life to those who cross your path.

The power of words… it is sometimes hard to understand that an encouraging word can go such a long way. Anyone can speak words that tend to rob another of the spirit to continue in difficult times.

Special is the individual who will take the time to encourage another.