The mind can be made crazy by the infusion of this energy. 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?" Then he raised his eyes to heaven, and breathed several times upon the afflicted ones. So many days we feel, like Majnûn, helpless, desolate, abandoned by love. Cold, he's a fur. 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. The reality of the soul comes into the consciousness of the lover, speaking of the deeper mystery that exists within the heart. 93-4). ― Nizami Ganjavi, Layla and Majnun. September 7, 2017. The most pronounced and discussed of these is consummation (or lack thereof). For the Sufi love is a fire that burns away the impurities of our lower nature, our desires and finally all sense of a separate, individual ego self. I beheld a man pale of cheek, wasted and with sunken eyes. Have you or have you not the feeling of existence? 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). " Nizami Ganjavi quotes Showing 1-30 of 30. The first intoxication is always the most severe. This PDF e-book comprises an amazing and classic love legendary of Layla and Majnun in PDF. The illusion of separation is burnt away and the reality of union remains. R. Gelpke (London: Bruno Cassirer, 1966), p. 29. Qays and Laylâ begin with the innocence of childhood sweethearts, but only too soon they are separated, and the pain of separation turns Qays into Majnûn. 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). The awe of him caused me to tremble. (from ‘Layla and Majnun’ in Nizami Ganjavi and His Poetry, p. 23 ) 3. Eva de Vitray-Meyerovitch, Rûmî and Sufism (Sausalito, California: Post Apollo Press, 1987), p. 106. We become one-pointed, like Majnûn, wanting nothing but another glimpse of our Beloved. A little bit of my poetry. "(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. 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. 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. My skin is no banner, my soul. 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. The tenth-century Sufi Sarrâj describes this state: When the innermost soul and heart of the one in love is completely overwhelmed by thought of the person he's in love with, he describes all his situations with the characteristics of the beloved. But it is also painful and cruel, cutting away the attachments that bind us to this world and veil us from our Beloved. In brief, Qays ibn al-Mulawwah of the Banu ‘Amir tribe falls in love with his classmate Layla bint Sa‘d. 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. Hannah. But to those who have not experienced it the words cannot convey the real depth of longing in Majnun's heart. 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. Laylâ and Majnûn is a story about a pair of star-crossed lovers, whose unfulfilled love has tragic consequences. 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." Based on the story of Layla and Majnun. As the pen began its first movement It produced first word and speech. 82.). Hannah. Every wayfarer is like Majnûn, whose tears draw him into the desert, where love transforms him. In the hands of a spiritual master the wayfarer is gradually trained to be present in a world of light without becoming completely mad. Thus the diver first accustoms his child to the water until, being used to swimming and diving, it's capable of seeking pearls. Sufis are often known as the slaves of God—they belong only to their Beloved. I asked. 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. 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). Family and home where are they? In our suffering we can forget that these are the ancient stages of the path, the signs of the journey of the heart. John O'Kane (Boston: Handbook of Oriental Studies, 2003), p. 384. Oct 7, 2020 - Read "Layla and Majnun The Classic Love Story of Persian Literature" by Nizami available from Rakuten Kobo. And through the image of Laylâ Majnûn has begun to access a deeper, more overwhelming truth of love—that this love is not limited to a single form. So many tears we cry, so many nights we are kept awake with longing. With Avinash Tiwary, Tripti Dimri, Sumit Kaul, Abrar Qazi. 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. The Story of Layla And Majnun Addeddate 2015-11-14 19:26:03 Identifier TheStoryOfLaylaAndMajnun Identifier-ark ark:/13960/t6pz8zj3j Ocr ABBYY FineReader 11.0 Ppi 367 And in due course they became intoxicated, not realising the power of the wine. “He who searches for his beloved is not afraid of the world.”. 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. If youwant to make this a redirect to Layla and Majnun that would work as well. should hang myself, I sing praise to the trees. "There is a devotee living in a cell here," they answered. When the image of a derivative beloved possesses the potency and effective power to strengthen the lover, why do you wonder that the True Beloved's Image should bestow strength upon the lover, both in his outward form and in the Unseen world?(12). (25) Traditionally Al-Hallâj was crucified because of his heretical statements, such as "I am he whom I love." And one of the qualities of the lover is to stay true to the beloved, whatever diversion or attraction is offered: A king has Majnûn summoned and presents him with a number of beautiful girls in the hope that when he sees them, he'll forget his insane love for Laylâ. They said, "It's just as we told you. Sensual people use the holy names often, but they don't work for them. ‘Layla, you’ve got me on my knees. Are you in the middle or on the border? 'Attar, describing Majnun's inability to bear even the sight of Layla's tent, explains: Only someone accustomed to the light of beauty is able to endure it. Or if she said, Look the moon is up, or The willow has new leaves, or The branches are trembling, or The coriander seeds have caught fire, or The roses are opening, or The king is in a good mood today, or Isn't that lucky, or The furniture needs dusting, or The water carrier is here, or It's almost daylight, or These vegetables are perfect, or The bread needs more salt, or The clouds seem to be moving against the wind, or My head hurts, or My headache's better, anything she praises, it's Joseph's touch she means, any complaint, it's his being away. For Kais and Layla this was most certainly true. A young, romantic poet who comes to visit him mistakes it for the youthful passion of romance. 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. Tells the story of two young lovers who met in their childhood and grew together to later blossomed into love. As Rûmî writes: "The Beloved is so sweet, so sweet," they repeat; I show them the scars where His polo-stick thrashed me. 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." It is said that Sufism was "at first heartache, only later it became something to speak about." he would say "Laylâ. The Persian poet Nizami was commissioned to write Layla and Majnun by the Caucasian ruler, Shirvanshah, in AD1188. This is the same journey Majnûn makes, from separation back to union. 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. Image taken from Khamsa. 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. 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. (23) Quoted by Massignon, The Passion of Al-Hallâj, Volume 3, p. 47. When they raised the curtain of non-existence, The first manifestation was word and speech. lift this "It is I" from between us both!(23). On the altar of the heart the lover sacrifices everything: all qualities that belong to the ego are consumed. And they forgot to eat and drink for forty days. Majnun’s incessant poetic expression of Layla’s beauty and his astonishingly … Fill this cup to the love that goes on living forever! As he was about to retire to his cell, I seized his skirt. The miracle Jesus did by being the name of God, Zuleika felt in the name of Joseph. “Fill this cup to that love that never changes, never! 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). Anyone who has entered the lane of love, who has been awakened to this love affair, has felt this pain within the heart. (11) Henry Corbin explores this spiritual use of the imagination in depth. 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. 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. (9) The Conference of the Birds, trans. "The Beloved is terrible, a maniac," they wail; I show them my eyes, melting in His tender passion.(19). Based on the story of Layla and Majnun. I am in love, but with whom I do not know. Discover and share Layla And Majnun Quotes. A.J. The pain of separation—that we are separate from God, the lover separate from the Beloved—is at the very foundation of mystical life. 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. His poems emerged from love's desolation, and this pure pain revealed the mystical secret of love's oneness: lover and beloved are one. They say that first love is the greatest, and that its happy memory never dies. We are given the inner container that we need in order to live in both worlds, the inner world of the spirit and the outer world of forms. Majnun means absorption into a thought and Layla means the night of obscurity. Layla and Majnun have been characters for Sufi poets, as Krishna was for the poets of India. “He who searches for his beloved is not afraid of the world.”. Are you mortal or immortal?" Taking the leap out of the classic folklore, the story is set in today's time in Kashmir where Laila Majnu have problems relevant to the youth of today. Majnun, speaking from the pure, annihilating fire of his love, makes this distinction very clear: Who do you think I am? (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. Then he returns to his cell, and does not emerge again until the following year." A love-sick fool, a slave of my senses, made senseless by desire? (4) Quoted by Annemarie Schimmel, Mystical Dimensions of Islam (Chapel Hill: University of North Carolina Press, 1975), p. 133. Jul 18, 2016 - A little bit of my poetry. The first cut is always the deepest. by R.A. Nicholson (Cambridge: University of Cambridge Press, 1925 to 1940), Bk. The wild beasts sense his unusual power, and, rather than attack him, befriend him. Love may be sweet and tender, intoxicating and blissful. See Creative Imagination in the Sufism of Ibn 'Arabi. 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. She loved him so much, she concealed his name in many different phrases, the inner meanings known only to her. Through the image of the beloved, love grows within the heart. What might appear as a subjective state of imagining is actually a way to access the objective reality of love in its true sense. All brotherly love is mixed unwittingly. Layla and Majnun Majnun's Poem For Layla Storytime! "(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). Understand: I have risen above all that, I am the King of Love in majesty. More and more the feeling of love consumes us. Love burns away all sense of separation, finally revealing the truth that lover and Beloved are one. -gren. He looked upon the multitude with compassion. It is not just an ordinary story of muhabbah, it is the story of ishq. Kabir Helminski, The Rumi Collection, Boston: Shambhala Publications, 1998, pp. Laylâ and Majnûn is the best-known love story of the Middle East, and for the Sufi is an allegory of mystical love. "What befell you?" To the love that has been purified by earthly woes and at last with everlasting bliss... divinely glows!”. The image of Laylâ gave constant strength to Majnûn and became his food. This is the traditional path of fanâ, the annihilation of the ego through the power of love. A drunkard? (18) Nizami, p. 44. And this longing is infinitely precious because it draws one directly back to God. In one passage from the story, Majnûn faints when he merely glimpses Laylâ's shadow—he cannot bear even the reflection of her presence. Attempts are being made to revive them whilst in the background are two groups of Arab tribesmen, mounted on horses and camels. The Friend is watching from the zenith of might and majesty. My heart is at the same time both full and empty of love."(17). 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! Why do I say me or him, when he is myself and I am he? Layla, darling, won’t you ease my worried mind.’. 1-4. Majnûn's love transforms the wildest animals, suggesting that within the lover the deepest, wildest instinctual forces are transformed through the power of love. They are the bondsmen of love. I am him, he is me, O seeker! ('Attâr, Muslim Saints and Mystics, trans. Longing is the feminine side of love, the cup waiting to be filled. However, Massignon argues that the real reason for his execution was political not spiritual. 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. Nothing is more painful that the primal sorrow of separation, this cry of the soul. For the story of Yusuf and Zulaikha see above n.11. When she's hungry, it's for him. (28) Walat-Nâ, trans. Often described as the Romeo and Juliet of the East, Layla Majnun is a powerful and enduring tale of love and separation loved by cultures across the world. 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”). When the ego is gone the Beloved is present. “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.” She planted the rose bush; he watered it with his tears. 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. That is why the Sufi says, "nothing is possible in love without death." Jul 18, 2016 - A little bit of my poetry. 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. This why the lover prays for the longing to increase. 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. Eva de Vitray-Meyerovitch, Rûmî and Sufism, p 28. He speaks his love poems to the wind; others hear them and he attains fame as a poet. Majnun means absorption into a thought and Layla means the night of obscurity. 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. Directed by Sajid Ali. When she said, The wax is softening near the fire, she meant, My love is wanting me. But to remove this "I" is the most painful and difficult process, the work of a lifetime of love. Of myself there remains only a name, everything else is Him.(26). "(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!" John Moyne and Coleman Barks, Open Secret Putney, Vermont: Threshold Books, 1984, p. “لیلی بودم، ولیک اکنون. Romeo and Juliet, it is believed, is likely a variation of the Persian tale Layla and Majnun rewritten by Shakespeare for a Western audience. (8) Qushayri writes: "Someone saw Majnûn of the Banû 'Amir in a dream and asked him: "What has God the sublime done with you?" 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. Even the sweet smell of this intoxicating substance is enough to make him drunk. The story is from beginning to end a teaching on the path of devotion, the experience of the soul in search of God. The Sufi knows this dark side of love. Layla, I’m begging, darling, please. 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.". No other love story can be compared with it. “Free is a man who has no desires.”. The inner, ideal Laylâ is no fantasy, but an inner reality that nourishes Majnûn. The greatest love story ever told. (17) The Conference of the Birds, "The Sixth Valley, the Valley of Astonishment and Bewilderment ". The path of love is the ancient tradition that uses the power of love to destroy the ego self, as expressed by the hadîth"to die before you die." Henceforth, Majnun can only live with the image of his beloved Layla, forever present in his new-found kingdom : 'Upon seeing me', he declares, 'one may think me mad, well, yes indeed,there is madness inside me, and that is Layla'. (Putney, Vermont: Threshold Books, 1988 ). Love was a wine-bearer who had filled their cups to the brim, and they drank whatever he poured for them. In such a state there is no longer any separation: "If you knew what it means to be a lover, you would realize that one only has to scratch him and out falls the beloved. THE STORY OF LAYLA AND MAJNUN. Explore our collection of motivational and famous quotes by authors you know and love. A pious man said to him, “Oh Majnun, what are you seeking here?” “I seek Layla,” replied Majnn. مجنون ترم از هزار مجنون”. We're two souls which have taken up residence in one body. The power of love works within the heart, consuming everything that separates us from God. Until the word gave voice to the heart, xx-xxi.). Quoted by Helmut Ritter in The Ocean of the Soul , trans. But then one night Shams disappeared, never to return, possibly murdered by Rûmî's younger son. 31 likes. From the terrible pain of this separation was finally born this inner union as he found Shams within his own heart. They answered: "We've nothing against this, but Majnûn himself doesn't have the strength to endure seeing her." 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 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. 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. Layla and Majnun faint. Sufism is a love affair with God in which the glance of the Beloved awakens the longing of the heart, the primal pain of separation. This love is the fire that destroys us, that burns away the ego and all sense of our self. Rûmî's journey began when he met his beloved Shams, the wandering dervish who set fire to his heart with divine love. The story is from beginning to end a teaching on the path of devotion, the experience of the soul in search of God. (25) But this quality of divine love is the cornerstone of Sufism. So saying, he withdrew into his cell. I, ll. If he is asked: "Are you or are you not? They brought Majnûn and lifted the curtain over the door of Laylâ's tent. سی سال نشاط خویشتن جست”. Quotes. It has emptied me of my self and filled me with the Beloved. Sufis have been referred to as "the people of the secret" because they know and live this secret of divine unity. 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. "(20) Rich with his love, Majnun cares for nothing else. with sexual desire. This can be seen as heretical, and some Sufis like al-Hallâj have been persecuted at the hands of the orthodoxy. He doesn't have the strength to see her."(15). Yes, all is him and I am contained in him.(28). Is this why you fear desire, for doubtless. ― Nizami Ganjavi, quote from Layla and Majnun. Saved by hajrah hussain. 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. The Story of Layla And Majnun. Andrew Harvey (Berkeley, California: North Atlantic Books, 1996) p.103. Sufis are often known as the slaves of God—they belong only to their Beloved. Jun 27, 2020 - The forbidden love story of Layla and Qays (Majnun). For Sufis, as for Majnun, there is no comparison: romantic feelings, while they can point us towards love, are like the moth that, seeing a lamp from afar, tries to describe the quality of fire—only the moth that has flown into the fire and been burnt to ashes knows its real nature. (7), This is the path of love that has chosen Majnûn, that has made him appear mad in the eyes of the world but become a figure of mystical love in the tradition of the Sufis. Majnûn has become the slave of love and a prisoner of longing. (Trans. They succeeded in bringing Layla to him. 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. “Thus many a melody passed to and fro between the two nightingales, drunk with their passion. (24) Trans. 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." ― Nizami, Layla and Majnun. (16) Quoted in The Ocean of the Soul, p. 436. Then I am not,’ and he was dead. The famous Laila Majnu love story is one such real life love story that is still remembered even today. Majnûn knows mainly the cruelty of love, the longing that drives him into the desert of desolation, that makes him lose his family, his father, even his own name.
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