If you want to know what you look like you go in front of a mirror. That mirror will reflect all details back to you.
If you want to know what you look like insid eyourself you need to find a mirror to reflect what is inside you.
Sems-i Tebrizi was the mirror for Celalettin Rumi. He reflected back what is inside him and who Rumi is, became apparent.
What made Sems a mirror to show inside of Rumi?
What turns a glass into a mirror has turned Sems into a mirror and That is a secret!
You should find your Sems, your mirror to understand who you are.
"There is a life in you, search that life, Search the secret jewel in the mountain of your body, Hey you, the passing away friend, look for with all your strength, Whatever you are looking for, look in yourself, not around." Hz. Mevlana Celaleddin-i Rumi
Thursday, December 19, 2013
Monday, December 16, 2013
Wednesday, December 11, 2013
Saturday, December 7, 2013
Love
What do we believe in?
You may think that you are believing in yourself but that's not possible untill you know and understand who you are...
You may think that you are believing in God. That is not also possible untill you know and understand God...
so easy when you LOVE... love yourself love God..
LOVE would lead you to yourself...
I belive in Love :)
You may think that you are believing in yourself but that's not possible untill you know and understand who you are...
You may think that you are believing in God. That is not also possible untill you know and understand God...
so easy when you LOVE... love yourself love God..
LOVE would lead you to yourself...
I belive in Love :)
Tuesday, December 3, 2013
never ending search
Dear passing by friend... you have not come across this page by chance because there is nothing in life which runs "by chance". You are here becasue you are looking for yourself, maybe you know this or maybe you don't know. Which doesn't matter at all. As long as we are living, we are looking for meaning of life. you may look for it in your firends, family, children, work, money, sports, sailing, oceans, sky.. where ever you are looking it makes no difference because it is always "YOU" who is looking. In centuries religions, God, prophets have been called in several different names by us. Humans were always in this myterious search of meaning, happiness, oneness. never ending search...
You need to understand one thing my friend: as long as YOU are searching you cannot find anything. You must be lost in the eyes of your love to find the reality, YOURSELF which is hidden in you.
This is a long journey. Celaleddin Rumi has started this journey after he met Sems-i Tebrizi. First you need to find your Sems to get lost in his eyes. untill than you are not even searching..
You need to understand one thing my friend: as long as YOU are searching you cannot find anything. You must be lost in the eyes of your love to find the reality, YOURSELF which is hidden in you.
This is a long journey. Celaleddin Rumi has started this journey after he met Sems-i Tebrizi. First you need to find your Sems to get lost in his eyes. untill than you are not even searching..
Monday, December 2, 2013
I would like to give some examples of Hz. Mevlana’s advice to his son, Bahaddin Veled, to indicate his spiritual and worldy viewpoints:
"Bahaeddin! Should you wish to be in Heaven forever, be a friend to everyone.
Cherish not grudge in your heart,
Demand not extra nor be extra
Be like ointment and candle, not a needle.
Should you wish no evil from anyone,
Speak not of evil, Nor preach of evil, Nor think evil!
Should you speak of a man in goodwill, you will always rejoice,
And that joy is Heaven itself.
Should you speak of a man in hostility, you will always despair.
And this is Hell itself .
As soon as you ponder friends, flowers will bloom in your heart’s garden, filling it with roses and basil.
As soon as you ponder foes, your heart’s garden will be filled with thorns and serpents.
Your heart will grow tired and you will lie idle.
All prophets and saints did likewise, reflecting their character outwards.
Fellow human beings, overwhelmed by their beautiful demeanor, voluntarily and happily followed their path."
(Ahmed Eflaki, Ariflerin Menkibeleri II, 213, 214)
Cherish not grudge in your heart,
Demand not extra nor be extra
Be like ointment and candle, not a needle.
Should you wish no evil from anyone,
Speak not of evil, Nor preach of evil, Nor think evil!
Should you speak of a man in goodwill, you will always rejoice,
And that joy is Heaven itself.
Should you speak of a man in hostility, you will always despair.
And this is Hell itself .
As soon as you ponder friends, flowers will bloom in your heart’s garden, filling it with roses and basil.
As soon as you ponder foes, your heart’s garden will be filled with thorns and serpents.
Your heart will grow tired and you will lie idle.
All prophets and saints did likewise, reflecting their character outwards.
Fellow human beings, overwhelmed by their beautiful demeanor, voluntarily and happily followed their path."
(Ahmed Eflaki, Ariflerin Menkibeleri II, 213, 214)
Who is Sayyid Muhammad Nur
Sayyid Muhammad Nur lived between years (1228-1305 AH) 1813-1887. Birthplace was the country side called "Mahalletü’l-Kübra" near Cairo. He started his education in Cairo from Şeyh Hasan el-Kuveysnî and continued in several steps afterwards. He was asked to travel and teach in Rumeli (Macedonia)- 1245/1829.
Muhammad Nur, 1253/1837 saw in his dream the Prophet Mohammed himself, and three lines written paper was given to him to teach and distribute. Abu Bakr's reading of these 3 lines: Tawhid of doing, Tawhid of epithet, Tawhid of presence. Sayyid Muhammad Nur, inculcate the lessons of these three authorities upon request from him untill 1259/1843 year. on this year in Mekke, he was taken by the Prohet to new eternal place which will be called in meanings Tawhid of Cem, Tawhid of Prophet and Tawhid of All. In 1267/1851, he announced himself as the teacher of Tawhid and carried this role untill his death.
Muhammad Nur, 1253/1837 saw in his dream the Prophet Mohammed himself, and three lines written paper was given to him to teach and distribute. Abu Bakr's reading of these 3 lines: Tawhid of doing, Tawhid of epithet, Tawhid of presence. Sayyid Muhammad Nur, inculcate the lessons of these three authorities upon request from him untill 1259/1843 year. on this year in Mekke, he was taken by the Prohet to new eternal place which will be called in meanings Tawhid of Cem, Tawhid of Prophet and Tawhid of All. In 1267/1851, he announced himself as the teacher of Tawhid and carried this role untill his death.
Malamatiyya in Wikipedia
I will start this blog with what is already in Web on Malamatiyya.
Let's start with Wikipedia:
The Malāmatiyya (ملامتية) or Malamatis were a mystic group active in the 9th century Greater Khorasan. Their root word of their name is the Arabic word malāmah (ملامة) "blame". The Malamatiyya believed in the value of self-blame, that piety should be a private matter and that being held in good esteem would lead to worldly attachment. They concealed their knowledge and made sure their faults would be known, reminding them of their imperfection. The Malamati is one for whom the doctrine of "spiritual states" is fraught with subtle deceptions of the most despicable kind; he despises personal piety, not because he is focused on the perceptions or reactions of people, but as a consistent involuntary witness of his own "pious hypocrisy".
The Malāmatiyya were first written about by Abu ‘Abd al-Rahman al-Sulamī (d. 1021) in the 11th century AD (4th–5th century AH).[citation needed] Al-Sulami was born in Nishapur in 937 to a prestigious family. His father was on good terms with the early Malamatiyya. When al-Sulami was young his father moved to Makka and left al-Sulami under the care of his maternal grandfather. His grandfather, Abu ‘Amr Isma’il b. Nujayd al-Sulami (d. 971) was the spiritual heir to Abu ‘Uthman al-Hiri (d.910) who is an important figure in the formation of the Malamatiyya.
Al-Sulami wrote works in a variety of genre including hagiography, commentary on the Qur'an and mystical groups' ideology and customs. He is our chief source for information about the Malamatiyyas. Al-Sulami, as a Malamati apologist, claims that the Malamatiyyas are the most elite of the three groups of learned and pious men. The first group are those that study jurisprudence and are legal experts. The second group are people that whom God has given special knowledge. The third group, the most elite of all are the Malamatiyya, those "who are recipients of God's special favors".
His work introduced the Malamatiyya as an Islamic mystical tradition and bolstered the reputation of Nishapuri teachers. Lastly, Sulami defended the Malamatiyya from accusations of nonconformity.
Although al-Sulami's work has contributed the most insight to the Malamati path, he is not the only source of information on the Malamatiyyas. Other works exist like traces of Abu ‘Abdullah Muhammad ibn ‘Abdullah al-Hakim al-Naysaburi al-Bayyi's (d. 1014) Ta’rikh Naysabur. This work lists Shaykhs and scholars from Nishapur that include Malamati-like descriptions.
All of the Malamati values and practices are attempt to humiliate the nafs with every action so that they may work toward a spiritual transformation. The "path of blame" requires that an individual always claims blame and hold his or herself in contempt. In this way, their inner being is directed towards a connection with God, however the interior is kept secret by an exterior that is non-conformist or unruly. "They live on two planes, a double life". In carrying out these principles, the Malamatiyyas did not have a comprehensive philosophy or strict ethical code. Generally, all beliefs and practices of the Malamatiyya were based on directing oneself toward God through contempt of self.
please take a look at the link in Wikipedia for the whole description of the page:
http://en.wikipedia.org/wiki/Malamatiyya
Let's start with Wikipedia:
The Malāmatiyya (ملامتية) or Malamatis were a mystic group active in the 9th century Greater Khorasan. Their root word of their name is the Arabic word malāmah (ملامة) "blame". The Malamatiyya believed in the value of self-blame, that piety should be a private matter and that being held in good esteem would lead to worldly attachment. They concealed their knowledge and made sure their faults would be known, reminding them of their imperfection. The Malamati is one for whom the doctrine of "spiritual states" is fraught with subtle deceptions of the most despicable kind; he despises personal piety, not because he is focused on the perceptions or reactions of people, but as a consistent involuntary witness of his own "pious hypocrisy".
The Malāmatiyya were first written about by Abu ‘Abd al-Rahman al-Sulamī (d. 1021) in the 11th century AD (4th–5th century AH).[citation needed] Al-Sulami was born in Nishapur in 937 to a prestigious family. His father was on good terms with the early Malamatiyya. When al-Sulami was young his father moved to Makka and left al-Sulami under the care of his maternal grandfather. His grandfather, Abu ‘Amr Isma’il b. Nujayd al-Sulami (d. 971) was the spiritual heir to Abu ‘Uthman al-Hiri (d.910) who is an important figure in the formation of the Malamatiyya.
Al-Sulami wrote works in a variety of genre including hagiography, commentary on the Qur'an and mystical groups' ideology and customs. He is our chief source for information about the Malamatiyyas. Al-Sulami, as a Malamati apologist, claims that the Malamatiyyas are the most elite of the three groups of learned and pious men. The first group are those that study jurisprudence and are legal experts. The second group are people that whom God has given special knowledge. The third group, the most elite of all are the Malamatiyya, those "who are recipients of God's special favors".
His work introduced the Malamatiyya as an Islamic mystical tradition and bolstered the reputation of Nishapuri teachers. Lastly, Sulami defended the Malamatiyya from accusations of nonconformity.
Although al-Sulami's work has contributed the most insight to the Malamati path, he is not the only source of information on the Malamatiyyas. Other works exist like traces of Abu ‘Abdullah Muhammad ibn ‘Abdullah al-Hakim al-Naysaburi al-Bayyi's (d. 1014) Ta’rikh Naysabur. This work lists Shaykhs and scholars from Nishapur that include Malamati-like descriptions.
All of the Malamati values and practices are attempt to humiliate the nafs with every action so that they may work toward a spiritual transformation. The "path of blame" requires that an individual always claims blame and hold his or herself in contempt. In this way, their inner being is directed towards a connection with God, however the interior is kept secret by an exterior that is non-conformist or unruly. "They live on two planes, a double life". In carrying out these principles, the Malamatiyyas did not have a comprehensive philosophy or strict ethical code. Generally, all beliefs and practices of the Malamatiyya were based on directing oneself toward God through contempt of self.
please take a look at the link in Wikipedia for the whole description of the page:
http://en.wikipedia.org/wiki/Malamatiyya
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