layla and majnun quotes
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. For Kais and Layla this was most certainly true. Discover and share Layla And Majnun Quotes. Part of the process of the Sufi path is to make us strong enough to bear the beauty, the light and power, of our Beloved. 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. Saved by hajrah hussain. When the ego is gone the Beloved is present. Understand: I have risen above all that, I am the King of Love in majesty. Anyone who has entered the lane of love, who has been awakened to this love affair, has felt this pain within the heart. We seek an invisible Beloved and would give away everything, every possession, our reputation, even our sense of self, for this crazy passion of the soul. "(13), For the mystic this intense inner identification with the Beloved becomes a state in which the Beloved is seen everywhere in the inner and outer worlds, until finally one reaches the stage in which "Wheresoever you turn, there is the face of God."(14). But it is also painful and cruel, cutting away the attachments that bind us to this world and veil us from our Beloved. Based on the story of Layla and Majnun. he will reply with certainty: "I know nothing, I understand nothing, I am unaware of myself. Nott (London: Routledge & Kegan Paul, 1961), "The Second Valley, or The Valley of Love.". Kabir Helminski, The Rumi Collection, Boston: Shambhala Publications, 1998, pp. She planted the rose bush; he watered it with his tears. He becomes so absorbed by the object of his love that the lover and the beloved become one. Reason cannot live with the folly of love."(9). When they raised the curtain of non-existence, The first manifestation was word and speech. Of myself there remains only a name, everything else is Him.(26). The greatest love story ever told. The Friend is watching from the zenith of might and majesty. 'Attâr describes such a state: He who has achieved unity forgets all and forgets himself. Interestingly the name Laylâ means the dark one, which in the culture of the Middle East suggests that she is not even beautiful, but could also allude to this dark side of love, the love that annihilates the lover. He has created an image of Laylâ within himself and focused his attention on this object of his imagination. A love-sick fool, a slave of my senses, made senseless by desire? No path leads back to them and none to my beloved. Layla and Majnun have been characters for Sufi poets, as Krishna was for the poets of India. Laylâ is the beloved, Majnûn the lover, and his story is that of the seeker consumed by longing, burnt by love. (6) Quoted by Claude Addas, Quest for the Red Sulphur, The Life of Ibn 'Arabî (Cambridge: The Islamic Texts Society, 1994), p. 61. To read this book, upload an EPUB or FB2 file to Bookmate. It can take many years on the path to learn to bear such states, to be able to live in a state of inner nearness or unity and at the same time fulfill our duties in the world, with our family and job. 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). Sensual people use the holy names often, but they don't work for them. Cari pekerjaan yang berkaitan dengan Layla and majnun quotes atau upah di pasaran bebas terbesar di dunia dengan pekerjaan 18 m +. THE STORY OF LAYLA AND MAJNUN. These lovers of God have made Laylâ and Majnûn their own story, full of symbols and images of this great love affair of the soul, a love affair as mad, dangerous and destructive as that experienced by the young man Qays, whose love for Laylâ changes his name to Majnûn, the mad one. 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”). This PDF e-book comprises an amazing and classic love legendary of Layla and Majnun in PDF. This wine is the most dangerous substance in creation, which is why the Sufi says, "Keep away, keep away, from the lane of Love.". 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. (8), As an ideal of lovers Majnûn is seen by the Sufis as embodying many of the qualities of the lover. Indeed, so intense was their happiness that they did not dare question it, for fear that it might disappear as quickly as it had come upon them. ― Nizami Ganjavi, quote from Layla and Majnun. The Persian poet Nizami was commissioned to write Layla and Majnun by the Caucasian ruler, Shirvanshah, in AD1188. Who can say that today’s key will not be tomorrow’s lock, or today’s lock not tomorrow’s key? In our suffering we can forget that these are the ancient stages of the path, the signs of the journey of the heart. 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. by R.A. Nicholson (Cambridge: University of Cambridge Press, 1925 to 1940), Bk. For Rûmî Shams was the sun that lighted his life. No other love story can be compared with it. With Avinash Tiwary, Tripti Dimri, Sumit Kaul, Abrar Qazi. Jul 18, 2016 - A little bit of my poetry. Until then, like Majnûn, we cannot suffer to be in the presence of Laylâ, as Ahmad Ghazzali relates in a story about the lovers: The people of Majnûn's tribe came together and said to Laylâ's people: "This man will be destroyed out of love. The awe of him caused me to tremble. Hannah. 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. I beheld a man pale of cheek, wasted and with sunken eyes. 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. The words of Rûmî echo the experience of Majnûn: Love has come and it flows like blood beneath my skin, through my veins. I am him, he is me, O seeker! The inner, ideal Laylâ is no fantasy, but an inner reality that nourishes Majnûn. “Could a pearl so pure be found in such rubbish?” “Well,” said Majnun, “I seek her everywhere, so that one day I may find her somewhere.” From the very beginning of the journey the lover knows that it is the "I" that separates us from God, as the in words of the prince of lovers, al-Hallâj, Between you and me there lingers an "It is I" which torments me Ah! (25) But this quality of divine love is the cornerstone of Sufism. As the pen began its first movement It produced first word and speech. tags: عشق. Laylâ and Majnûn is the best-known love story of the Middle East, and for the Sufi is an allegory of mystical love. Follow Your Heart: The Story of Layla and Majnun J. T. Coker Layla and Majnun have been characters for Sufi poets, as Krishna was for the poets of India. The prayer of Ibn 'Arabî was "Oh Lord, nourish me not with love but with the desire for love. I, ll. My heart is at the same time both full and empty of love."(17). Massignon, quoted by Ritter, The Ocean of the Soul, p. 421. I waited patiently until he came out. So sang Eric Clapton. Quotes By Genres. "The Beloved is terrible, a maniac," they wail; I show them my eyes, melting in His tender passion.(19). All lovers know this pain that tears apart the very fabric of one's being, the longing that makes one bleed tears of love. no broken wing. “He who searches for his beloved is not afraid of the world.”. For the Sufi wine is a symbol of a divine love that is both intoxicating and addictive. He said: "He has forgiven me and made me the ideal for lovers." Rûmî's journey began when he met his beloved Shams, the wandering dervish who set fire to his heart with divine love. 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. (29) But the Sufis have infused this story of with the symbolism of the mystical journey back to God. "(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!" Based on the story of Layla and Majnun. “Fill this cup to that love that never changes, never! xx-xxi.). (not more than 5 at once). (11) Henry Corbin explores this spiritual use of the imagination in depth. C.S. When Rûmî summed up his whole life in the phrase "I burnt, and burnt, and burnt,"(22) he was not speaking in poetic metaphor; he was describing the actual inner experience of someone who has made this journey of love. It is not just an ordinary story of muhabbah, it is the story of ishq. While dealing with their … What might appear as a subjective state of imagining is actually a way to access the objective reality of love in its true sense. Only union with the Friend can cure it.(3). 688 CE) of the Banu ʿ Amir in whose poetry and life the ʿ Udhri phenomenon perhaps reached its apotheosis. R. Gelpke (London: Bruno Cassirer, 1966), p. 29. A little bit of my poetry. He came to be known in history as Majnun Layla, which literally means, driven mad by Laila. Jul 18, 2016 - A little bit of my poetry. To quote the ninth-century Sufi Bâyezîd Bistâmî: If the eight Paradises were opened in my hut, and the rule of both worlds were given in my hands, I would not give for them that single sigh which rises at morning-time from the depth of my soul in remembering my longing for Him.(4). Everyone who is left far from his source wishes back the time when he was united with it."(2). Love for God makes the wayfarer mad in the eyes of the world. “Free is a man who has no desires.”. The first cut is always the deepest. -gren. Have you or have you not the feeling of existence? Until the word gave voice to the heart, (13) Quoted by Ritter, The Ocean of the Soul, p. 421. 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. 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. An outcast I have become. Majnûn doesn't deign to look upon the girls, and says: "Love stands upright in my soul with a drawn sword in its hand and threatens to kill me if I cast a glance at anyone but Laylâ."(10). I am Laila. Just one sip of the wine of divine love and one will give away everything for another sip. 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. Oct 7, 2020 - Read "Layla and Majnun The Classic Love Story of Persian Literature" by Nizami available from Rakuten Kobo. The power of love works within the heart, consuming everything that separates us from God. Quoted by Helmut Ritter in The Ocean of the Soul , trans. Layla and Majnun or "The Madman and Layla" is a love story originating from classic Arabic Literature, later adopted and popularized by the Persian-language poet Nizami Ganjavi.. Majnun fell in love with Layla bint Mahdi ibn Sa’d (better known as Layla Aamiriya) from the same tribe which lived (in fact, still lives) in central Saudi Arabia. “How can you find Layla here?” said the other. Through the image of the beloved, love grows within the heart. So many tears we cry, so many nights we are kept awake with longing. Silence is not. Life Quotes. (8) Qushayri writes: "Someone saw Majnûn of the Banû 'Amir in a dream and asked him: "What has God the sublime done with you?" September 7, 2017. The first intoxication is always the most severe. "Dhû -l-Nûn," he said, gazing at me, "Take your hand from me. Layla, darling, won’t you ease my worried mind.’. Love is the essence of my being. This is the journey that Majnûn is drawn to make, helpless in the hands of love. The poem is based on a semi historical and mystical Arabian love story about 7th century Nejdi Bedouin poet Qays ibn Al-Mulawwah and the woman he loves Layla bint Mahdi (also known as Layla al-Aamariya.) 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. However, Massignon argues that the real reason for his execution was political not spiritual. This is the traditional path of fanâ, the annihilation of the ego through the power of love. But to remove this "I" is the most painful and difficult process, the work of a lifetime of love. A pious man said to him, “Oh Majnun, what are you seeking here?” “I seek Layla,” replied Majnn. All brotherly love is mixed unwittingly. Based on the story of Layla and Majnun. They brought Majnûn and lifted the curtain over the door of Laylâ's tent. A drunkard? 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." As Rûmî writes: "The Beloved is so sweet, so sweet," they repeat; I show them the scars where His polo-stick thrashed me. 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. "(27) In outer separation he discovered the inner oneness of lover and beloved: Although we are far from him in the flesh—without body or soul, we are both one and the same light—you can see him if you like or you can see me. “He who searches for his beloved is not afraid of the world.”. Like Majnun's, Zulaikha's path is total absorption in her beloved Yusuf. My soul is purified from the darkness of lust, my longing purged of low desire, my mind free from shame. 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. This why the lover prays for the longing to increase. Rûmî begins the Mathnawî with the cry of the reed torn from the reed bed, a cry that is echoed in the plaintive wail of the reed flute played by the dervish: Listen to the reed how it tells a tale, complaining of separations, Saying, "Ever since I was parted from the reed-bed, my lament has caused man and woman to moan. Directed by Sajid Ali. Through meditating on the image of the Beloved the lover is nourished from within, from a deeper and more lasting reality than the transient outer world of forms. Is this why you fear desire, for doubtless. The story of Majnun and Layla is a Sufi story, a great love story. (Trans. Layla And Majnun Quotes Abraham Lincoln Quotes Albert Einstein Quotes Bill Gates Quotes Bob Marley Quotes Bruce Lee Quotes Buddha Quotes Confucius Quotes John F. Kennedy Quotes John Lennon Quotes Mahatma Gandhi Quotes Marilyn Monroe Quotes Eventually Majnûn no longer seeks the outer Laylâ, because the inner Laylâ within his heart is his real desire. The pain of separation—that we are separate from God, the lover separate from the Beloved—is at the very foundation of mystical life. 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. (10) 'Attâr, Helmut Ritter, The Ocean of the Soul, p. 389. 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. Layla and Majnun faint. 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. Are you in the middle or on the border? Hannah. His poems emerged from love's desolation, and this pure pain revealed the mystical secret of love's oneness: lover and beloved are one. 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." The Beloved has penetrated every cell of my body. (4) Quoted by Annemarie Schimmel, Mystical Dimensions of Islam (Chapel Hill: University of North Carolina Press, 1975), p. 133. The women in Egypt, who weren't used to the sight of Joseph, cut their hands with the knife for peeling oranges when they suddenly saw him. From the terrible pain of this separation was finally born this inner union as he found Shams within his own heart. But the future is veiled from our eyes; the threads of each man’s fate extends well beyond the boundaries of the visible world. They are the bondsmen of love. Majnûn has become the slave of love and a prisoner of longing. 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. They say that first love is the greatest, and that its happy memory never dies. Love was a wine-bearer who had filled their cups to the brim, and they drank whatever he poured for them. If he is asked: "Are you or are you not? This love is the fire that destroys us, that burns away the ego and all sense of our self. Rûmî says something similar: I would love to kiss you The price of this kissing is your life Now my love is running toward my life shouting What a bargain, let's buy it. 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