Reason cannot live with the folly of love."(9). Nowadays it is all about fast paced dating, making out and breaking up in no time at all. Let me love, oh my God, love for love's sake, and make my love a hundred times as great as it was and is! (18) Nizami, p. 44. Layla, darling, won’t you ease my worried mind.’. The inner, ideal Laylâ is no fantasy, but an inner reality that nourishes Majnûn. Layla and Majnun Majnun's Poem For Layla Storytime! Nott (London: Routledge & Kegan Paul, 1961), "The Second Valley, or The Valley of Love.". Sensual people use the holy names often, but they don't work for them. But it is also painful and cruel, cutting away the attachments that bind us to this world and veil us from our Beloved. "The Beloved is terrible, a maniac," they wail; I show them my eyes, melting in His tender passion.(19). Laila, seeing this perfection in love, could not live a single moment more. This PDF e-book comprises an amazing and classic love legendary of Layla and Majnun in PDF. Even then on the path there are times of intense spiritual bewilderment, an immersion in states of unity or non-existence that the mind cannot comprehend. He said: "He has forgiven me and made me the ideal for lovers." (16) Quoted in The Ocean of the Soul, p. 436. No path leads back to them and none to my beloved. Bookmate does not permit copyright infringing activities and infringement of intellectual property rights on the service, and will immediately remove the content upon receipt of a compliant notification of claimed infringement. Just one sip of the wine of divine love and one will give away everything for another sip. This oneness with the Beloved is traditionally the secret of the Sufis, these wayfarers of the heart's tears. This is the journey that Majnûn is drawn to make, helpless in the hands of love. (not more than 5 at once). The first cut is always the deepest. By Nizami Ganjavi (1192) also called Layla and Magnun or Leili o Majun is an epic love poem composed in 584 / 1188 by the great Persian poet Nizami Ganjavi. ― Nizami, Layla and Majnun. 1-4. Laila called him aloud, ‘Majnun!’ He answered, ‘Laila!’ She said, ‘I am here as I promised, O Majnun.’ He answered, ‘I am Laila.’ She said, ‘Majnun, come to your senses. Although Layla, too, is truly smitten by love, it is Qays who publicly and unreservedly pronounces his obsessive passion in elegiac lyrics, thus earning the epithet Majnun (literally, “possessed” or “mad”). I have broken the teeming bazaar of the senses in my body. Laylâ and Majnûn is the best-known love story of the Middle East, and for the Sufi is an allegory of mystical love. Sufis have been referred to as "the people of the secret" because they know and live this secret of divine unity. For the Sufi wine is a symbol of a divine love that is both intoxicating and addictive. Anyone who has entered the lane of love, who has been awakened to this love affair, has felt this pain within the heart. R. Gelpke (London: Bruno Cassirer, 1966), p. 29. Laylâ dies young of a broken heart, and Majnûn spends the last days of his life at Laylâ's tomb, weeping, mourning the loss of her, until finally he is buried at Laylâ's side. Majnûn, consumed by love, ceases to exist. As he was about to retire to his cell, I seized his skirt. In Nizami's version, written at the end of the twelfth century, their relationship is rich in Sufi symbolism—as when Majnûn, driven by the pain of separation, creeps to Laylâ's tent: All the radiance of this morning was Laylâ, yet a candle was burning in front of her, consuming itself with desire. The wild beasts sense his unusual power, and, rather than attack him, befriend him. tags: عشق. (9) The Conference of the Birds, trans. Jul 18, 2016 - A little bit of my poetry. Rûmî describes how she loves him so much that everything is he: Zuleika let everything be the name of Joseph, from celery seed to aloes-wood. (1) Nizami, The Story of Laylâ and Majnun, ed. Love may be sweet and tender, intoxicating and blissful. But I implore thee, oh my God, let it grow even stronger…My life shall be sacrificed for her beauty, my blood shall be spilled freely for her, and though I burn for her painfully, like a candle, none of my days shall ever be free of this pain. (8), As an ideal of lovers Majnûn is seen by the Sufis as embodying many of the qualities of the lover. Hannah. This is the process of fanâ, annihilation, that leads to baqâ, abiding in God. Laylâ held in her hand the glass of wine scented with musk. The Sufi knows this dark side of love. Extolling Nizami as ‘the universal magician of eloquence’, Shirvanshah asked the poet to write a romantic epic based on a simple Arab folk-tale: the age-old tale of Majnun, the ‘love-mad’ poet, and Layla, the celebrated desert beauty. Majnûn is the lover, consuming himself like a candle in the fire of his own longing, and his beloved holds in her hand the wine of love whose very scent intoxicates him. The Story of Layla And Majnun. Baghdad, 1465. Another quality of mystical love is that the object of our love, our Beloved, becomes an inner reality that lives within our heart and soul. When they raised the curtain of non-existence, The first manifestation was word and speech. Look at me.’ Majnun said, ‘Are you Laila? Layla and Majnun Love Story In Urdu by Zulfiqar Arshad GilaniLaila Majnun in Urdu is a classical true love story auther by Zulfiqar Arshid Gelani. On the altar of the heart the lover sacrifices everything: all qualities that belong to the ego are consumed. 723 CE) of the Banu Azd, and, of course, Majnun Layla (d. circa. C.S. When the ego is gone the Beloved is present. Love burns away all sense of separation, finally revealing the truth that lover and Beloved are one. Is this why you fear desire, for doubtless. To the love that has been purified by earthly woes and at last with everlasting bliss... divinely glows!”. One of the first Sufis to openly proclaim the mystical truth of divine oneness he was known as "love's martyr" after he was crucified in Baghdad in 922. Love was a wine-bearer who had filled their cups to the brim, and they drank whatever he poured for them. (11) Henry Corbin explores this spiritual use of the imagination in depth. Quotes. Majnun cares only for love. We know only an impossible desire for a love that has been awakened within us. The Persian poet Nizami was commissioned to write Layla and Majnun by the Caucasian ruler, Shirvanshah, in AD1188. I asked. Even his friend Shibli said at the time of his execution, "God gave you access to one of His secrets, but because you made it public He made you taste the blade" (Quoted by Massignon, Volume 1, p. 610). (10) 'Attâr, Helmut Ritter, The Ocean of the Soul, p. 389. The first intoxication is always the most severe. When she said, The wax is softening near the fire, she meant, My love is wanting me. “He who searches for his beloved is not afraid of the world.”. سی سال نشاط خویشتن جست”. He speaks his love poems to the wind; others hear them and he attains fame as a poet. Based on the story of Layla and Majnun. As was the case with Majnûn of the Banû 'Amir: if he looked at the wild animals, he would say "Laylâ", if he looked at the people, he would say: "Laylâ", and if anyone asked him: "What's your name and how are you?" Broken are my name, my reputation, like a glass smashed on a rock; broken is the drum which once spread the good news, and my ears now hear only the drumbeat of separation.(5). The greatest love story ever told. This love is the greatest secret of creation, a substance within the heart that, when awakened by the glance of the Beloved, begins the mystical transformation of the lover, a transformation that finally reveals the secret of union, that lover and Beloved are one. Cari pekerjaan yang berkaitan dengan Layla and majnun quotes atau upah di pasaran bebas terbesar di dunia dengan pekerjaan 18 m +. And the ninth-century Sufi, Râbi'a of Basra, who is attributed as introducing the theme of divine love into early Islamic mysticism, described how this heartfelt grief can only be healed by divine union: The source of my grief and loneliness is deep in my breast. Layla and Majnun may be the most exotic and obscure score that Morris (who’s renowned for his eclectic musical taste) has ever set a dance to. The inner Laylâ consumes Majnûn's attention to such a degree that finally he seeks and finds her everywhere, until all that exists for him is Laylâ. In the words of Rûmî: A lover is a marvelous thing, for he receives strength, grows and gains vitality from the Image of his Beloved. Thirsty, his name is a sherbet. Nothing is more painful that the primal sorrow of separation, this cry of the soul. In his original preface to the poem, Nizami explains that a messenger from Shirvanshah arrived and gave him a letter written in the King’s own hand. In our suffering we can forget that these are the ancient stages of the path, the signs of the journey of the heart. The Friend is watching from the zenith of might and majesty. But to those who have not experienced it the words cannot convey the real depth of longing in Majnun's heart. That is why the Sufi says, "nothing is possible in love without death." Every wayfarer is like Majnûn, whose tears draw him into the desert, where love transforms him. His very madness images how, in the words of 'Attâr, "When love comes reason disappears. Through the faculty of active or creative imagination we can have access to an intermediary, symbolic world that is a stepping-stone to the reality of the soul. So many tears we cry, so many nights we are kept awake with longing. This is the traditional path of fanâ, the annihilation of the ego through the power of love. A young, romantic poet who comes to visit him mistakes it for the youthful passion of romance. The illusion of separation is burnt away and the reality of union remains. A.J. Sufis are often known as the slaves of God—they belong only to their Beloved. For Rûmî Shams was the sun that lighted his life. Love itself, rather than any external object of love, is the desire of the lover. This why the lover prays for the longing to increase. The spiritual world of divine presence is so different from the limited world of our everyday consciousness—it is full of unlimited love and light which the ego can find difficult to grasp or understand. He doesn't have the strength to see her."(15). A pious man said to him, “Oh Majnun, what are you seeking here?” “I seek Layla,” replied Majnn. Single Life Quotes .. They succeeded in bringing Layla to him. Until the word gave voice to the heart, 'Attâr describes such a state: He who has achieved unity forgets all and forgets himself. It is so potent because it bypasses the mind and the ego and speaks directly to the heart. And they forgot to eat and drink for forty days. Family and home where are they? Longing is the feminine side of love, the cup waiting to be filled. It is enough that one sip of the wine of divine love opens the lover to this inner reality, intoxicating and confusing. The lover who sees the name of the beloved all around is imaged in another famous love story, Yusuf and Zulaikha, which the Sufis also use as an allegory of divine love. The song was inspired by a love story that originated in 7th-century Arabia and later formed the basis of The Story of Layla and Majnun by the 12th-century Persian poet Nizami Ganjavi, a copy of which Ian Dallas had given to Clapton. What might appear as a subjective state of imagining is actually a way to access the objective reality of love in its true sense. The reality of the soul comes into the consciousness of the lover, speaking of the deeper mystery that exists within the heart. The image of Laylâ gave constant strength to Majnûn and became his food. We become one-pointed, like Majnûn, wanting nothing but another glimpse of our Beloved. Zulaykha didn't fall into such a state because she'd grown accustomed to the sight of Joseph.(16). The prayer of Ibn 'Arabî was "Oh Lord, nourish me not with love but with the desire for love. They say that first love is the greatest, and that its happy memory never dies. 31 likes. If He sees you clutching to another than He, He will abandon you to that person, and that person to you, and you will each perish at the other's hand." If you see me you see him, and if you see him you see us.(24). Khamsa. Epic love stories of history: Layla and Majnun. hell, innocence no paradise. John Moyne and Coleman Barks, Open Secret Putney, Vermont: Threshold Books, 1984, p. It is only to a bosom torn by severance that I can unfold the pain of love-desire. See Creative Imagination in the Sufism of Ibn 'Arabi. My skin is no banner, my soul. Jun 27, 2020 - The forbidden love story of Layla and Qays (Majnun). The Beloved has penetrated every cell of my body. A little bit of my poetry. He quotes one of Romeo and Juliet’s signature lines: “A rose, by any other name, would smell as sweet.” Romeo and Juliet (Layla and Majnun) will be performed outdoors at the Tom Hughes Civic Center Plaza, 150 E Main They are the bondsmen of love. Attempts are being made to revive them whilst in the background are two groups of Arab tribesmen, mounted on horses and camels. His poems emerged from love's desolation, and this pure pain revealed the mystical secret of love's oneness: lover and beloved are one. In fact one of the important reasons to have a teacher on the Sufi path is to lead one gradually, step by step, from the darkness of the nafs, the ego and the lower self, into the dazzling light of divine presence. Plunged into desolation with the loss of the "Sun of Truth," Rûmî searched everywhere for Shams, until at last he "found him in himself, radiant like the moon. The glass of wine offered by Laylâ, that wine that belongs to the heart and was made "before the creation of the vine," is the Beloved's gift that makes the lover, like Majnûn, "a slave and a dervish." -gren. 93-4). he will reply with certainty: "I know nothing, I understand nothing, I am unaware of myself. Life Quotes. This can be seen as heretical, and some Sufis like al-Hallâj have been persecuted at the hands of the orthodoxy. (Putney, Vermont: Threshold Books, 1988 ). “Thus many a melody passed to and fro between the two nightingales, drunk with their passion. Have you or have you not the feeling of existence? Sufis have also developed the use of the imagination as a means of making the transition from the outer world of the senses to the inner world of the soul; Ibn 'Arabî speaks of the imagination as a bridge between the world of visibility (âlam al-shahâdat) and the world of Mystery ('âlam al-ghayb). Charles Upton, Doorkeeper of the Heart, p. 34. Love is a divine energy within the heart, and although it may initially be projected onto an outer figure, its mystical potency is to permeate the whole human being and reveal the complete presence of the Beloved. Based on the story of Layla and Majnun. (25) Traditionally Al-Hallâj was crucified because of his heretical statements, such as "I am he whom I love." If he is asked: "Are you or are you not? Set around the 7th century AD, it was first written in prose by Nizami Ganjavi. No other love story can be compared with it. I am Laila. "I pass by these walls, the walls of Layla And I kiss this wall and that wall It’s not Love of the houses that has taken my heart But of the One who dwells in those houses" Continued.. Etymology Introduction The story is set in Inwardly united with Shams, the theology professor became love's poet. "There is a devotee living in a cell here," they answered. Oct 7, 2020 - Read "Layla and Majnun The Classic Love Story of Persian Literature" by Nizami available from Rakuten Kobo. Then he returns to his cell, and does not emerge again until the following year." Tells the story of two young lovers who met in their childhood and grew together to later blossomed into love. The inner image and the path itself lead us gradually along; loves draws us slowly from separation back to union. The piano part has also been controversially credited to Rita Coolidge, Gordon's girlfriend at the time. They know the cry of the heart and experience the death of the ego that awakens the lover into the presence of the Beloved—the mystery of merging where all separation dissolves and there is only God. Majnun Layla (Arabic: مجنون ليلى Majnūn Laylā, 'Layla's Mad Lover'; Persian: لیلی و مجنون Leyli o Majnun) is an old story of Arabic origin, about the 7th-century Najdi Bedouin poet Qays ibn al-Mullawah and his ladylove Layla bint Mahdi (or Layla al-Aamiriya). " Kabir Helminski, The Rumi Collection, Boston: Shambhala Publications, 1998, pp. (29) There is a final chapter of Nizami's version (not translated by Gelpke) in which a secondary character, Zayd, is granted a vision in which he sees the couple together in heaven, where they live happily ever after. Love is fire and I am wood burnt by the flame. We use cookies to ensure that we give you the best experience on our website. In his Tadkkirat-al-Auliya (Memorial of the Saints) 'Attâr (or now thought to be a later author than 'Attâr), tells a story of the ninth-century Sufi Dhû'l Nûn, who, when trying to heal the grief within his heart, is confronted by the jealousy that God has over His lovers: I was wandering in the mountains when I observed a party of afflicted folk gathered together. Paradoxically, the intense focus on the image of the Beloved and the power of this love mean that the lover is initially unable to endure the actual presence of the Beloved. "(6) Majnûn cries the same prayer when he is with his father at the Holy Kaaba in Mecca: They tell me: "Crush the desire for Laylâ in your heart!" Many lovers create an image of their beloved that consumes their attention, but they still long for the outer, physical person of the one they love. I waited patiently until he came out. (12) Quoted by William Chittick, The Sufi Path of Love (Albany: State University of New York Press, 1983), p. 256. (19) Rûmî, Light upon Light, trans. I am in love, but with whom I do not know. That is why at the beginning, as it was with Majnûn, it is easier to stay with the image of our Beloved than to directly experience the divine presence. The outer form of the lover may remain, but inwardly the beloved is the only reality: "You imagine that you see me, but I no longer exist: what remains is the beloved.". Love's fire has conquered and consumed the ego. Explore. should hang myself, I sing praise to the trees. Usage Public Domain Mark 1.0 Topics Persian Literature, English Literature Collection opensource Language English. For Kais and Layla this was most certainly true. This union of lover and Beloved is what all wayfarers long for, as expressed in the verses, which although anonymous, are attributed at times to both al-Hallâj and Majnûn: I'm he whom I love, and he whom I love is I. This love is the fire that destroys us, that burns away the ego and all sense of our self. Well, I don't know anything about the Persian version, only the Arabic one; but the Arabic story, called Layla and Majnun, is a major medieval romance. with sexual desire. (Trans. (from ‘Layla and Majnun’ in Nizami Ganjavi and His Poetry, p. 23 ) 3. There are many in the world, almost every country has its own love stories, but nothing compared to Layla and Majnun because it has a Sufi message in it. 25. مجنون ترم از هزار مجنون”. My soul is purified from the darkness of lust, my longing purged of low desire, my mind free from shame. To read this book, upload an EPUB or FB2 file to Bookmate. And this longing is infinitely precious because it draws one directly back to God. ('Attâr, Muslim Saints and Mystics, trans. My heart is at the same time both full and empty of love."(17). What remains when all else has been burnt away is the Beloved. What harm would it do if he were allowed to see Laylâ once?" One could still scarcely make out Laylâ's shadow, when Majnûn, true to his name (the madman), collapsed by the door. Quoted by Helmut Ritter in The Ocean of the Soul , trans. As the two grow older, the intensity of their love increases. For these mystics the relationship with God is that of lover and Beloved, and it is the longing for their Beloved that turns them away from the world, drawing them deeper and deeper into the mystery of the heart. lift this "It is I" from between us both!(23). "You have healed the outward sickness; pray heal the inward sickness." Laylâ is the beloved, Majnûn the lover, and his story is that of the seeker consumed by longing, burnt by love. They said, "It's just as we told you. Majnûn describes the truth that is at the heart of the mystical journey: the love that destroys the ego self is the love that reveals the eternal presence of the Beloved within one's heart.
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