The Madman and His Beloved

The Madman and His Beloved

The Madman and his Beloved


Once there was a passerby, a lover, a drunkard, a madman.
He was like a sun unto his own day and a silence unto his own night.
With beams of sunlight strangely emanating from his eyes,
His heart was like unto honey for the bee,
His words were like unto the daily miracles of a Prophet's life,
And the cup he brought was filled with the wine which would burn any lips!

He would stand naked and enchanted in the wind,
As he was drunk with the Beloved's beauty
Which he saw in the Persian Moon, the Fragrance of his life,
The Wine in his breathing, a girl named Shirin Navabi.

Since his longing for her had claimed his sanity,
Nothing could hide his Beloved from him.
He saw her in the silhouette, on the horizon.
Everywhere he gazed, life was moistened
With the Essence of his Love!

One morning, in a field of amber grain,
I found him befriending his own solitude which seemed to have no end,
Whose space no song could encompass.

Thus I heard him say unto the wind, his fellow traveler,

"O Love's Messenger unto jasmines and thistles alike!
Do you too proceed with great restlessness in your heart?
Do you deem yourself swifter than my arrow?
Does your longing too have to endure the pangs of separation
From your Beloved, whose beauty is as fiery as the sun?

"Behold, I accept the seasons which you bring,
But what shall I say unto the winters of your grief, my friend?"

Then turning his gaze towards the morning sun, he said,

"Shirin, O Shirin,
I do accept the seasons that pass over my heart,
For behold, this pain-filled longing of mine is self-chosen,
Every morn and eve, Love's sacred tears guide my tender feelings
Towards the burning image of your now distant self.

"Since I found you, you have always been like unto a nymph
Walking besides me with soft whisperings,
And sometimes like unto a tempest in my spirit!
Where else shall I seek Allaah's Beauty
And how else shall I find it so tender and pure,
If not in the light of your countenance, O Beloved?

"Shirin, O Shirin,
In this separation, let me be murdered by my own longing for you,
For this restlessness of mine has wings whose shaking and beating
Which even the mountains fear.
Who dares say you are not the blossoming of my desires, O Beloved?

"O mad currents in the air! Bring me my Beloved's sweet voice
And let me yield to it like a faint voice in the roaring of lovers!
O morning sun! Weave her face before me for her splendor is made of light,
O tranquil day! Let me rise with the dawn from the East with her everyday, endlessly!

"O song birds! Sing me my Beloved's song so that she shall come with me
Leaping upon the hills of my delight!
O dust of the seasons! Dance with me, let us celebrate my Beloved's beauty,
Whose eyes are like unto the crystal windows of all of Love's hues,
Whose hair is like unto autumn leaves adrift in the space of tenderness,
Whose cheeks are but eternity wrapped in shyness,
Whose lips are more delicate than those of a thousand angels for a mouth thirsting such as mine,
Whose fragrance is a gift from life unto itself,
Whose existence is like unto the snow-bound linen land that hides all of Love's ecstasy.

"When her gaze falls upon me, Allaah's Holy Face is unveiled,
And behold, I am a flower forever in bloom and a falcon forever in flight!

"Tell me, who can veil the mist and summit such as your beauty from my sight?
Are there fields and mountains beyond my Love's landscape?"

I was stunned by his singing which he had committed in such drunkenness
And I said unto myself, letting the wind scatter my voice,

"Behold the madman!
The harvest has come, the beclouding of the mind has passed!
For surely I have found a lover who has tirelessly searched for Love's greatest treasure with quivering madness and who has found it in his boundless heart!"

He noticed my sighing and exclaimed,

"This is but the first station of Love!
So much more is hidden in my trembling, O young man!
Do you not know that your longing too contains the silent knowledge of the seasons?"

I answered him with a stammer,

"Sir, it seems to me that you kiss Love's agony as if it were a river of delight,
O madman, tell me how long have you been separated from your Beloved?"

The drunkard said unto me,

"O innocent heart, if you would know the summits of life,
Then you must know the secrets of death!

"I was separted from my Beloved when they, the people of Isfahan, built the city walls,
Leaving beggars like me wandering outside.
Ever since then I have roamed the hills and the deserts, ever distant and alone.

"But in the wilderness, my imaginings have lent me a house of dreams,
And it is when I pass through light-woven vineyards does my Beloved come to me
As if out of the house which my longing has built for me with its own bleeding hands.

"Has not my longing spanned the beauty of my Beloved in my vision?

"Speak not of the depths of separation if you know not the dignity of this infinite longing.
But tell me, have you ever seen a lover fully tamed and without a wound?
For Love shall not span its thorny ways save you may pass through your own understanding of joy and sorrow and breathe the fire that dwells in every living thing."

Then I heard him utter these words,

"O tender branches, know that even in this separation is my pleasure!
How else shall a traveler in the Kingdom of Love reach the Beloved first
save he offends his fellow travelers and the whole Universe with jealousy?
Therefore I sing so that the hilltops may burn for me in their jealousy and therefore crumble,
And so that the stillness of the night may be filled with my song enthroned upon its heart.

"O humble earth, do not store that which is deemed forbidden in your silence,
But sing it out loud for it shall not burden the sky but make it enflamed!
O running brooks, have you not found the harp of your souls in the Sea?

"Shirin, O Shirin,
With you are my gardens and my amber grain!
Do not hide yourself from me for before your beauty,
I am but a bee desirious to gather the honey of your flowers!

"O Fountain of Allaah's Beauty!
Yield your sweetness to my shyness!
Am I not a caged soul taking wings before you?
Am I not like unto the abyss calling unto the sky?
Though I utter my words as if in madness and confusion,
It is with fullness of heart that I sing this only song of mine,
And my vision of your beauty is never lost in my singing!

"Yet my words are but grains of sand in this boundless desert
That burns when the harvest of Love's pleasures is at hand.

"Shirin, O Shirin,
Am I not a shadow trembling before the nakedness of your image,
And a pinch of sugar melting into the sun of your beauty?

"Is there among you a lover whose spirit is not offended by madness?
Is there among you a toiler who knows that Love's heritage is discovered in pain and not in reason?
Is there among you a seeker who seeks nothing but himself at the heart of life?

"Verily, I'm blind unto the night of my Beloved,
When she may be hidden in its stealthy garment,
For Love has unveiled the mystery of light for my sake!
This beauty, oh this beauty is my Way and my Religion!

"My breath is from the restless tides of the Qalandars,
It is only after I drink the wine of my own silence that I allow myself to sing for my Beloved Whose honey encompasses Love's sacred longing for Itself."

As soon as he ceased to speak, I saw a thick mist of fire descending upon him
And as soon as I realized that the silence of my soul was the one witnessing this,
The madman disappeared with the mist.

And behold, I heard his voice in my heart
And felt the presence of Love's wings in my soul.
And I realized that the madman was but my own heart and soul,
The lover that lived in my deeper dream and higher awakening.

Ishq,

{Dani}

When It Rains Love

When It Rains Love

When It Rains Love

When my soul yearns for
The wine and honey of Your beauty,
O Beloved,
The rain, descending the scentless paths in the air,
embraces my heart and teaches her the language of dream,
And of tenderness.
Thus the heart is moistened with Love's morning dew.

O Sweetheart,
The Face that I see in my infinite aloneness,
Which is but Your own Solitude,
Oh remove the white veil from the faceless dark,
Let the honey of Love's Ocean spill over,
Let it spill over,
Let the bird of space be murdered
by her own remembrance of You,
O Love.

Slower may lovers seem than the winds in their lazy days,
Yet they are forever in motion even when the Earth is in her slumber,
For they keep the reed's longing and the flame's madness
In the rhythmic silence of the heart.

The winds must but be borne of Love as wayfarers
And taste their annihilation in the Vineyard of the Beloved.

What can spring mean,
If you are not the Beloved's rose?

What can the morning light gain,
If you are not the Beloved's silence?

What can the rain sing,
If you are not the Beloved's pasture?

If Love is the sweetness of sugar,
Then know that you are Love's own shyness!

Last night, the Beloved said unto me,
"Darling, why do you drink from a tea cup
When you can drink from the Shoreless Sea that I am?"

Listen to the faint air and the calm wind,
Know how they sing the depths of the moment in separation.

Oh this separation!
Who can withstand this infinite longing?
For when life runs enflamed
No one can end the story which Love has begun!

When it rains Love,
Tell me, just tell me, my friend
That Love is in the air
To captivate bees and butterflies
That revolve around spring flowers like Majnun.

Oh the water has turned into sweet wine,
The breath has befriended the fire,
The dust has grown into a thorny rose,
And Dani has become a lover.

{Dani}

The Stations of Tauhid

The Stations of Tauhid

In the Name of Allaahu, the Reality of Love, the Presence of Love

On the Stations of Tauhid

{By Dani}

Allaahu has the Straight Path which is manifest

and unhidden among the common people.

Its source exists in great and small,

in those who are ignorant of matters

and those who know.

For this reason, "Hu's Mercy encompasses everything",great and small.

-Shaykh al-Akbar Ibn Arabi (radhi Allaahu anhu)

Praise be to Hu, the Witness and the Witnessed, the One Who has allowed Witnessing to take place behind the veils of Hu's Majesty. And Hu removes not a veil except the annihilation of a particular aspect that blocks the witnessing of the Truth takes place. Hu's Majesty is displayed at every point in the continuum of existence spanned by Hu's Beauty. As the Light of Existence, Hu alone encompasses Reality as Hu is the Absolute, the Real (al-Haqq). Power, Splendor, and Grandeur are absolutely Hu's. Exalted is Hu's Essence (Dzat) above all motions and stillness, above all bewilderment and mindfulness. Hu is the Source of countless existences and is ever-present in them but is not pervaded by them. Transcendent is Hu beyond whatsoever attributes the imagination and the intellect can conceive except for those pure visions conceived in the Genuine Knowledge which rests only with Hu. As such, Hu is not to be ultimately worshipped unless Hu is seen at the most Perfect Station (al-Maqam al-Ihsan) where Hu's Presence is fully realized. Hu's Knowledge ('Ilm) is the Unseen Pillar of the Primordial Structure of Existence. It is beyond any physical descent or ascent, and is never lost nor gained. Enthroned is Hu's Capability above any throne and is untouched by slumber and weakness. By Hu's Love, existence is a manifestly continuous flow of the witnessing and experiencing of Hu's Singularity. Truly, "Laysa ka muthlilihi shay'un", that is, "Nothing is like unto Hu". No one knows how to praise Hu for Hu's Essence with the praise Hu deserves except he is dissolved at the station of Hu's First and Foremost Lover, Beloved, and Love, the Holy Prophet Muhammad Musthafa (salla Allaahu 'alaihi wa salaam), Owner of the Most Perfect, Most Splendid Station of Unfoldment, the Furthermost Lotte Tree on the Clear Horizon. Endless is the Blessing that flows from and into that exalted Station!

***

O Salik,

Follow the stream of Union in your longing for the Beloved which conceals the stream of rapture which owes its intoxication to the boundlessness of Hu. Nothing can contain such rapture but a heart soaked with Love in one's perfect silence and solitude. All this you must know intrinsically and should be a reason for celebration. Yet you ask, "Why am I still perplexed?" If that be the case then know that you have not found an outlet through which you might pass your whole being into the Sea of the Real. You are still upon the banks, still moving from one bank to another, and yet forget not that it was upon one of these banks that you discovered your longing. Inwardly the soul is a beggar and outwardly she is a wanderer. Let the Holy Prophet be that outlet for at his station alone are all honorable states united. Love him even as he loves you as you row upon mysterious waters. That shall be enough when your love is naked and free; unclothed with impurities and free unto its day and night, unto its joy and sorrow. When in motion you become one with your Guide, with your Beloved Prophet, in a very conscious way, you may realize that al-Haqq, the Absolute Self-Existing Reality beyond name, representational thinking, concept, and construct, is moving with you in the flow of your breath, which is but Hu's Breath. Yet by Hu's Majesty, Hu remains absolutely still in Hu's Silence. Hu alone is the Reality of realities and unrealities. Duality and otherness comprehend Hu not. That is because there is no reality but Reality. And ultimately, there is no otherness for al-Haqq and hence no comparison manifestly exists before Hu in the profoundest sense.

In the singular, acausal, absolute sense, al-Haqq is but the Singular Presence (Reality) of the Lover, the Beloved, and Love. Behold how Love herself disguises her Oneness in the garb of the Lover and the Beloved!

***

The Holy Prophet said, "Die before you die". Know therefore the genuine Way of the Dervish who seeks Love (Union) even on the gallows. If the truest of lovers are to be crucified unto the end of their years, then you too shall willingly pass the days with your Beloved alone. The echo thereof, O Wayfarer, shall never cease from time to time, as a reminder.

This "death" is revealed in the following qur'anic verses:

Idzaa al-samaau insyqqat.


When the Sky (that is, the Boundary of the Spirit) is split (that is, when the self surrenders completely to al-Haqq).

Wa adzinat lirabbihaa wa huqqat.


And realizes the Singular Presence of its Rabb (Cherisher, Evolver, Sustainer, Lord), and that is how it is supposed to be.

Wa idzaa al-ardhu muddat.


And when the Earth (that is, the base or outward reality) is folded and when the capacity (of the spirit) is fully realized.

Wa takhallat.


And when the Void (that is, the lack of intrinsic reality of outward appearances) is exposed (to the discerning Intellect).

Innaka kaadihun ilaa rabbika kahdan fa mulaaqih.


Truly, you have worked very hard towards (Union with) al-Haqq, and upon him is (granted) Certainty.

(QS. al-Insyqaq: 1-4)

What is the Way to this "death" (that is, splitting or unfoldment)? It is none other than the Way of Tauhid, the Experiencing of the Singularity of al-Haqq at the various hierarchical stations of existence. Let us therefore speak of this Way in the Light of the Beloved. May Hu grant us understanding for Hu's own Sake!

Ahaata bi kulli shay'in 'ilman.


Hu encompasses all things in knowledge.

(QS. at-Talaq: 12)

Know that, in a concise manner, there are three stations of Tauhid. They are:

1. Tauhid Ahl Shari'ah.

This concerns the Zahir (Outward or Exoteric) Dimensions of Existence. It unfolds with the most basic sincere reflection (tafakkur) on the reality of life and repentance (taubah), culminating with the Shahada "La ilaha ill Allaahu" which reads, in its outermost sense, "There is no god save Allaahu". At this station, one affirms the Singularity of al-Haqq in the world of multiplicity through the display of Hu's Power (Qudrat) and Signs (Ayat) in the heavens and on Earth. Outwardly, the Salik performs the rituals that symbolize the actions of al-Haqq upon the Universe, and by doing so, he finds himself in harmony with his existential surroundings. A true Believer (Mu'min) is he who, by the Light of the Sweet Truth (an-Nur as-Shiddiq) placed upon his heart and mind by Hu's Mercy, goes beyond mere belief to the sweetness, and hence direct experience, of the Truth of this station. There he discovers strength and knows the Ultimate Source of his strength. This shall dispel the ignorance of associating al-Haqq with anything particular (that lacks inherent existence), a mistake known as Shirk Jaliy. This is when Faith (Imaan) is discovered and subject to trials. Know that Faith is but the intensity of one's realization of the Truth, as such, it decreases and increases according to one's strength.

For this reason, the Holy Prophet (SAW) taught the people of this station to pray, "O Allaahu, I seek refuge in You from existential myseries by Your Mercy".

2. Tauhid Ahl Thariqah.

This concerns the Bathin (Inward or Esoteric) Dimensions of Existence. It unfolds with the Shahada "La ilaha illa Huwa" which points to the Possessor of the Unseen Throne of Guidance in the Seeker's heart. Here the Seeker tastes the sweetness of experiencing al-Haqq, such that he gazes inwardly only at al-Haqq in Loving Surrender. As such, he relies on al-Haqq alone. Intense longing begins to take place to the extent that a second, even a split second, spent in forgetfulness of the Presence of the Beloved within himself feels truly painful. This is according to the saying of the Holy Prophet (SAW), "O Allaahu, I seek refuge in You from being outdistanced from You by Your Love and Consent". In order to submerge himself in utmost Intimacy with the Beloved, the Seeker performs Remembrance (Dzikr) whether loudly or silently, in all situations. When the Outward is internalized, then Realization, which is but Unfoldment (Kasyf), begins.

At this station, the Mu'min strives to become a Sufi. He discovers the esoteric origin (meaning) of the Shari'ah and therefore performs the religious obligations in utmost sincerity. Know that so long as we remain in our physical frames, the nafs (in particular, the detrimental ego) is not yet annihilated (that is, pacified) and that is why it must be silenced by means of endless Dzikr and by tirelessly performing religious obligations. Otherwise, the nafs faces the danger of falling into the exoteric trappings of existence all over again. In other words, if the nafs can be likened to a wild beast, then the Shari'ah functions as the reign or bridle. Therefore know that the Islamic Shari'ah is not devoid of meaning at all, rather it functions as a perfect means of Self-Purification (Tazkiyya e Nafs) and an instrument of sincerity. The abrogation of the Outward Noble Law would mean the annihilation of the necessary manifest actions which the heart desires in order to purify itself. Rather, the intrinsic pure motions in the heart must be made manifest according to the injunctions of the Shari'ah by manifestly performing actions in an exoteric way. That is why there is no Thariqah (Sufi Way) without Shari'ah in the same way as there is no Shari'ah without Thariqah.

During the Spiritual Journey (as-Suluk), the Seeker realizes, by means of Tafakkur, that Allaahu, the Beloved, desires his "home-coming" and ultimately acknowledges that al-Haqq longs for him infinitely so much more than he longs for Hu, simply because he intrinsically knows that Hu is the Sole Originator of his longing, the One behind the sweet attraction, and hides so much more by Hu's Infinite Potency. When this is realized in Perfect Intimacy with the Beloved, this then becomes the reason for Spiritual Intoxication (Syukr). The intensity of Love experienced at this station leads to spiritual purity known as Shafa. This shall dispell the possibilities of Shirk Khafiy (self-glorification).

Know that this station can be divided into two inner stations: Tauhid 'Ainiy and Tauhid 'Ilmiy. At the station of Tauhid 'Ainiy, the Seeker realizes the full potential of the heart in order to witness the Beloved alone and therefore reach Perfect Intimacy. This is the Way of the Heart (at-Thariq al-Qalb) and leads to the realm of Pure Emotion. At the station of Tauhid 'Ilmiy, the Seeker utilizes his intellect in order to discern things "as they really are" and therefore discover the Ultimate Awareness behind his station. This is the way of the intellect (at-Thariq al-'Aql) which leads to the realm of Pure Intelligence. What remains is therefore the Awakening, also known as the Unveiling or the Unfoldment (al-Kasyf).

Allaahu says in the Qur'an Sharif:

Wa al-samaai dzaat al-buruj.


By the Sky (that is, the Boundary of Man's Spirit) and the constellations it contains.

Wa al-yauum al-mau'ud.


By the Day of Awakening (that is, the Promised Day when secrets are revealed and visions opened).

Wa syaahid wa masyhuud.


And by the Witness and the Witnessed (that is, al-Haqq).

(QS. al-Buruj: 1-3)

3. Tauhid Ahl Haqiqah.

When Tauhid 'Ainiy and Tauhid 'Ilmiy are combined and the experiences at these inner stations perfected, the Seeker arrives at Wilayat. Wilayat is the domain in which Allaahu displays Hu's extraordinary favor upon Hu's Realized Lover and Mujadid (one who tirelessly strives against his own nafs for Hu's sake) called a Wali. Know that none becomes a Wali unless he is annihilated, that is, in the state of being stunned and then emptied, in the Reality of the Holy Prophet Muhammad (SAW). This state is none other than Fana' fi Rasul. That is because the Light of Holy Prophet (SAW) is the First Emanation of the Light of Reality (an-Nur al-Haqq) from whose Essence all other lights appear in hierarchical degrees as witnesses to al-Haqq, as the Holy Prophet (SAW) said, "I am the First and the Last", "Every person of realization is from me", and, "The Very First which Allaahu emenated was my Light".

The Muhammadan Light (an-Nur al-Muhammadiyya) is often referred to as the Primordial Intellect (al-'Aql al-Awwal) which is but the Primordial Sight, with which, according to the Holy Prophet (SAW), "You shall see your Rabb on the Day of Awakening, as you see the moon on the night when it is full, or as you see the sun at noon in a cloudless sky, and you shall not be harmed by your vision of Hu". This however, can only be achieved in full self-awareness as a hadith implies, "He who knows himself, knows his Rabb". This is when secrets are revealed within Man as a hadith qudsi reveals, "Man is My Secret and I am his Secret".

The Reality of Wilayat is therefore Fana' fi Rasul in which one experiences Fana' fi Mahbub (Dissappearance into the Reality of the Beloved), Fana' fi Dzat, or simply Fana' fi Allaahu. When one is annihilated in the Reality of realities, al-Haqq, one acquires his Primordial Form known as Wujud al-Haqqani made of Hu's Essential Attributes. At this stage, one realizes what is known as Baqa' fi Allaahu, the limitless state of abiding in al-Haqq. This state has been revealed to me by my Master and Guide on the Sufi Path, Shaykh Abdul Qadir Jailani (RA).

The Tauhid associated with the Tauhid of the People of Perfect Realization (Ahl al-Haqiqah) is known as Tauhid Dzatiy. The reality of this Tauhid encompasses all the interior and exterior dimensions of existence. For this reason, a Sufi once said, "There is no Shari'ah without Thariqah, there is no Thariqah without Shari'ah, and there are no Shari'ah and Thariqah without Haqiqah".

The person of perfect realization not only sees Hu by means of the ultimate perfection of the intellect and the fullest expansion of the heart, but experiences Hu's Essence directly as the Singular Universal and Personal Reality underlying his own existence. Reality at this level of being is essentially indescribable. However, for people of perfect realization, it can simply be represented by the saying, "Hu is Hu". Such a person is called al-Insan al-Kamil or al-Insan al-Kabir for he realizes, and therefore encompasses, both the microcosmos and the macrocosmos within himself. However, in reality, the terms al-Insan al-Kamil and al-Insan al-Kabir refer singularly to the Holy Prophet Muhammad (SAW) and the Wali is like unto an empty vessel resounding with his (SAW) Perfect Attributes. These are known as-Sifat al-Haqqani. The Perfection of the Wali is therefore a projection of the Perfection of the Holy Prophet (SAW) onto his purified being which serves as a "reflective mirror" for the Light of the Holy Prophet (SAW).

Having journeyed thus far, when one "descends" back into the world of multiplicity, everywhere he looks, he perceives his non-existence and the Presence of Singularity in Multiplicity. With this, the reality of the verse "Wherever you turn IS the Face of Allaahu..." (QS. al-Baqarah: 115) becomes complete. At this station, the form of Dzikr (or Shahada) one takes is again "La ilaha ill Allaahu" which now reads, "There is none save Allaahu", and with every breath of his resounds the echo "Allaahu, Allaahu, Allaahu Haqq" or simply "Allaahu, Allaahu, Allaahu". That is because at this most advanced level of being the Name Allaahu simply IS the Presence of Allaahu. His every breath becomes a witness to his submergence in al-Haqq.

The reality of Surah al-Ikhlas therefore becomes apparent with respect to all its interior and exterior dimensions:

Qul Huwa Allaahu Ahad.


Say! Hu is Allaahu the Singular (the Absolute).

The word "Qul" ("Say!") is an Order from the Realm of Essential Unity (al-Alm al-Ahadiyya) that "descends" into the world of multiplicity. In other words, Allaahu as Ahad is Hu the way Hu essentially really IS in Hu's Essence (Dzat), in Hu's all-encompassing Knowledge ('Ilm), without involving the perspectives of multiple existences (that is, created beings) on Hu's Attributes. As such, it is the Essence known only to Hu. As we have said, the Name "Allaahu" is the Presence of the Essence (Dzat) that contains all of Hu's Attributes. This verse bears witness to the Presence of al-Haqq, the Real, in the Reflective World of Multiplicity.

Allaaahu Shamad.


Allaahu is the Being present in all graded manifestations.

As such, they (these manifestations) depend on Hu, besides whom there is only absolute nothingness, with Hu being the Singular Intrinsic Reality of their existence. For this reason Allaahu is said to be al-Wajib al-Wujud, that is, the Primary Existence.

Lam yalid wa lam yulad.


Hu is not generated by any other than Hu, nor does Hu generate that which is separate from Hu's Essence.

Wa lam yaqu la Hu kufuwan Ahad.


And there is absolutely nothing like unto Hu.

The last two verses refer to the fact that Hu IS Hu, that there is none but Hu in the absolute sense. Hu alone encompasses existence and non-existence simply by Being. Hence non-being not only comprehends Hu not, but is ultimately non-existent. Know that this is the ultimate hint of Hu's Majesty. By this, one realizes that Hu has no partner in Hu's Existence, nor does Hu have partner in Beauty that "descends" with the unveiling of Hu's Attributes before the worlds. Shaykh Muhyiddin Ibn Arabi (RA) said that the Beauty of al-Haqq displayed before us has the effect of expansiveness.

The eye only looks to Hu,

and authority only rests with Hu.

Hu is all phenomenal being

and Hu is the Singular (al-Wahid)

Who establishes my phenomenal being by Hu's Being,

For that reason, I said that Hu is nourished.

So my existence is Hu's food, and we imitate Hu in Hu from Hu,

if you look by the aspect of my taking refuge.

If creation draws near you, Allaahu draws near you.

If Allaahu draws near you, creation does not follow.

So realize what we say on it,

and everything I have said to you is true.

There is no existent thing in phenomenal being

that you see which does not have articulation.

The eye only sees of creation

that its source is Allaahu.

But Hu is stored in it,

and for this reason, its forms are true.

-Shaykh al-Akbar Ibn Arabi (radhi Allaahu anhu)

Love’s Unseen Strings

Love’s Unseen Strings

Love’s Unseen Strings

By Sana and Dani

One night, two souls found each other enflamed with the midnight stream and trembling before the sighing of the wind. They were shadowless before Love’s Holy Face. They were in the spring of Love’s youthful glory and they took upon themselves Love’s garment of countless moonbeams, and they filled the wind with the hues of dawn. In reality their serenade was sung by Love’s unseen strings.

Thus spoke the two souls that saw each other through each other, heard Love’s waves uttered through their mad utterances, and perceived each other through the charm of Love’s wine:

Drink unto me my love and be drunk tonight. (Spoke the wine glass)

I shall drink the wine from the cups that your lips are, my love, but do not blame me if Love, even Love, surrenders to our Reality. (Spoke the dervish)

Rest your hearts' anchor into my arms, for life has journeyed too long, the moon asks for a lullaby, tonight I shall sing you a song.

I have rested mine into your arms, indeed, and life's journey has been folded, the moon is shy before your face, everywhere I turn I see my non-existence.

I shall be thine verse, O master, O lover of earth; the hour of longing is naught but an unenduring curse.

Indeed you are the verse that spans the worlds. The hour has come. O daughter of Love, utter the words and the winds shall disperse, for what shyness shall not persist when seeing Love's unpainted face and hearing Love's unsung song that you are?

I breathe your existence and countless breaths perish at once, O Love!

Beauty is thine, I sold my soul for Love's wine, contain me O traveler, I am an over-spilled cup.

My dear cup, the portion of that wine which you have spilled in your innocence has left its trace in the Traceless. Flow with me, no explanation, no proof, no signs, no conviction, Love and only Love, every station is where Love makes Hu's Self known... Let the passing pass, but we are single in Essence, therefore contain me, contain me, and simply let Love dazzle you.

I come unexpected - the breeze from a distant shore - I who knows no belonging - who has no home.

This is our Home, O beloved, and it takes not a single finger to point at it! Here, here, here. The breeze was born here, and was but your own shyness on Love's First Day.

Look at your own mirror then in it, from it, and for Love's own sake look beyond the proof that you exist, O Love. There is no need for you to become conscious of yourself... You're home... and behold, no windows, no doors, unless you will them, so that others may look into your reality from within themselves.

The silent falling into this embrace, infinite moments of your love's tender gaze shall beset me with a timeless crown, of imperial depths that know no bounds - what shall I repay thee with? I the pebble under thy feet.

O you, your heart knows not a distant land that is not afflicted with longing... Love's pinions are ready to wound you. My feet are yours, look how they bleed... Trust affection, Love's Mother and Child, or just come and behead the shadowy nightingale that I am and deem it non-existent, for you and only you must remain when you have discovered the center of nothingness.

It is enough that you utter a word for you are but Love gazing at herself, pleased with whatever expression she uses to respond to her own Reality.

Come hither and taste my wine, and fill your heart with gladness.

Your song has submerged me in the resonance that robs every lover of his own life...

I am the kiss that lives in every lover's madness, between our lips there is a jasmine fragrance. Unfold yourself my evening magic, rise, rise from your ashes.

Ah! The fragrance that visits me in my melting state... Ah! it comes from the spring of springs, its aromatic scent stolen from Hu without the intention to do so.

I shall indeed be the magic that weaves your existence without a loom... And there I am, I am home, I am home, and behold you're telling me stories of make-belief which have been sung by the silence of eternity.

Jamal, Jamal... how come you are you? Did you steal my private moments in the Name of the Uninvited Guest? Layla... O Night... you are the Veil and the Reality at once!

One thousand and one nights will not suffice for the story I have to tell, take me beyond the measure of time, and I will reveal my eternal well.

Pour out a river of words and fill your empty pages, my heart is the ink and love is my wealth.

O dear, if your heart is the ink, then indeed my heart shall not refuse to capture your essence in its soil, which is but rain used to carve Love’s longings into the Earth and shall grow countless forests in it, after the thundering echoes made by Love and only Love is the Orator of things.

We are in the Kingdom where only Our Presence matters! Do whatever it is you desire to do, for your desires are made of sunlight and living streams that are weightless above the atmosphere that has given birth to that which is called denseness.

Thou art the mirror of my soul's visage, reflecting the beauty of thine own image.

My image is but thine own surrender! My soul, which is but thine own, is but a spark that needs not return to its source for it carries with it everything there is in existence.

"Do not rob me of myself", says the shadow whom the world calls the Devil, but Love says unto you in the middle of nowhere, "I am all yours". No borders exist between us for there is simply no between, yet here is Our Garden, flow, flow, flow with motions that house all silences and restlessness.

I am from thee, and thou art from me - what more shall I say, perchance these words might not contain this unity.

Indeed, your sayings are but the desires in my sighing. Behold, there is nothing to behold for the others, except it becomes a wing for them to reach the summits of existence and be no more.

O people! Behold such an awful Loveliness. They sought not Love’s ghosts but called upon Love’s poisonous wine which the nocturnal birds drink and by which the trees blossom. Their sole instrument were the strings of spontaneity, Life’s unquiet messenger.