Here's an improved version of your chapter with insights from Sufi thought, a relatable context for a middle-aged Muslim in India, and a stark contrast between the two mindsets while keeping the language simple and impactful.

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Chapter 7: The Crossroads – Helplessness or Empowerment?

Life is a journey filled with choices—not just choices of action, but choices of mindset. We stand at a crossroads, where two paths lead to very different experiences of life. One is the path of helplessness, where we see ourselves as powerless victims of fate. The other is the path of self-determination, where we take responsibility for our actions and shape our destiny.

This struggle between two worldviews is deeply rooted in Islamic thought—the contrast between Jabariyyah (fatalism) and Qadariyyah (self-determination). In today's world, where many Muslims in India feel overwhelmed by social, economic, and political challenges, this question is more relevant than ever. Do we resign ourselves to circumstances, or do we rise above them?

Jabariyyah: The Mindset of Helplessness

The Jabariyyah mindset is one of passive surrender—the belief that everything is already written and that our choices have no real impact. It is an easy escape, removing personal responsibility by placing everything in the hands of fate.

• Resignation to Hardship: When facing injustice, poverty, or personal struggles, this mindset says, "It is written." Instead of striving for change, people accept suffering as inevitable.
• Fear of Change: Since everything is believed to be predetermined, any attempt to improve one’s life feels futile.
• Blaming Fate: Failures are blamed on destiny rather than personal effort or choices. “If I am poor, it is because Allah willed it.”
• Anxiety About the Future: Since one feels powerless, the future becomes a source of fear and uncertainty.
• Stagnation: There is no motivation for personal or collective growth because everything is thought to be fixed and unchangeable.

Many in our communities unknowingly adopt this mindset. We see oppression, corruption, and injustice, yet instead of acting, we say, “This is our fate.” But is this truly what Islam teaches?

Qadariyyah: The Mindset of Self-Determination

In contrast, the Qadariyyah mindset recognizes human willpower as a divine gift. Yes, Allah has written our destiny, but He has also given us free will, responsibility, and the power to change our circumstances. The Quran declares:

“Indeed, Allah does not change the condition of a people until they change what is in themselves.” (Surah Ar-Ra’d 13:11)

This is the foundation of self-determination—the belief that we are active participants in shaping our lives.

• Taking Responsibility: Instead of blaming fate, we acknowledge that our actions have consequences.
• Faith with Effort: Tawakkul (trust in Allah) does not mean inaction—it means striving and then relying on Allah for the outcome.
• Living in the Present (Ibn al-Waqt): A true believer does not dwell in the past or fear the future but focuses on the present moment, where action is possible.
• Courage to Face Challenges: Hardships are seen as tests, not punishments. The believer asks, “What can I do to change my situation?” rather than waiting for miracles.
• Growth and Adaptation: A believer learns, evolves, and improves, knowing that effort is rewarded both spiritually and materially.

Sufi Wisdom: Finding Balance

Islam does not promote absolute determinism (where we are helpless) or absolute free will (where we control everything). The truth lies in balance—we trust in Allah’s wisdom while taking full responsibility for our lives. Sufi masters teach that:

• Fate is not a prison, but a direction. It provides a framework, but we must choose how to act within it.
• The present moment (Ibn al-Waqt) is where true power lies. Instead of worrying about the unseen future, we should act now with sincerity and purpose.
• Our destiny is shaped by our choices. As Rumi said:
  “You were born with wings. Why prefer to crawl through life?”

The great thinker Allama Iqbal also warned against passive fatalism, seeing it as a cause of Muslim decline. He urged people to awaken their selfhood (khudi) and rise with courage:

“Khudi ko kar buland itna, ke har taqdeer se pehle
Khuda bande se khud poochhe, bata teri raza kya hai.”

(“Elevate your selfhood so high that before destiny unfolds,
God Himself asks, ‘What is it that you desire?’”)

This is the call of Islam—not passivity, but empowerment.

The Choice Before Us

In today’s world, many Muslims in India feel disillusioned—trapped by circumstances, held back by economic struggles, political tensions, and societal limitations. It is easy to fall into Jabariyyah thinking—believing that nothing can change.

But the Quran, the Sufi tradition, and the wisdom of Iqbal all call us to something greater:

• To rise above fear and despair.
• To take responsibility for our lives and communities.
• To embrace the power of now, shaping the future through action.

The choice is ours.

Do we surrender to helplessness, or do we reclaim our power?

Do we live as puppets of fate, or do we take charge of our story?

Allah has given us the ability to choose—and that choice defines our destiny.

The Reality of Miracles: Understanding Divine Creation and Causality

Fire and the Power of Allah

When Prophet Ibrahim (AS) was cast into the fire, Allah commanded: “O fire, be cool and safe for Ibrahim.” This event is often misunderstood as a suspension of the natural power of fire, but in reality, it is an articulation of a deeper truth—fire has no intrinsic power of its own. Fire only burns because Allah has made it a Sunnah (consistent law) of creation that, under normal circumstances, fire consumes and destroys.

However, the fundamental belief in Islam is that nothing has independent power—not fire, not water, not gravity. Every action, every reaction, every moment of existence is directly created by Allah in that instant. When fire burns, it is not fire itself that causes burning but Allah creating that effect at that moment.

The On-Off Cycle of Creation

Islamic theology holds that creation is not static or continuous in the way we perceive it. Instead, scholars have explained that Allah is recreating the universe in every instant. There is a constant "on-off" cycle occurring so rapidly that it is imperceptible to the human eye.

A useful analogy for this is a film reel. A film appears to display continuous motion, but in reality, it consists of individual frames moving so fast that our eyes cannot detect the gaps between them. In the same way, existence is being created and recreated in every moment, but the transition happens so quickly that we experience reality as seamless and continuous.

The Nature of Miracles

A miracle is not a violation of natural laws; rather, it is a temporary change in the divine pattern of creation. It is like cutting out a frame in a film reel and replacing it with another. This is why miracles are not impossible in Islamic theology. They only seem far-fetched to those who believe in a Newtonian cause-and-effect worldview, where material causes dictate reality. However, if we understand that Allah is the direct and continuous cause behind everything, miracles become not just possible but entirely rational.

Experiencing the Reality Behind the Illusion

Some individuals, through deep spiritual experiences, have come to perceive this hidden nature of reality. Mystics across different religious traditions have reached remarkably similar conclusions about the insubstantiality of the world and the absolute presence of a divine force behind existence.

Islamic scholars refer to this realization as witnessing the "black frame" between the moments of creation. For a brief instant, one perceives that existence is nothing but a series of divine acts, and without Allah’s continuous will, everything would cease to exist.

Modern Science and Mysticism

Interestingly, some modern physicists studying quantum mechanics have drawn parallels between mystical traditions and contemporary scientific theories. The way particles behave in uncertain and discontinuous ways, appearing and disappearing, mirrors the classical Islamic understanding of reality being constantly recreated. This resemblance has led some scientists to study Buddhist and Islamic mystical perspectives, as they provide a conceptual framework that aligns with modern physics’ most mysterious findings.

Conclusion

The nature of reality, causality, and miracles is far deeper than what we perceive in our everyday experiences. The fire that refused to burn Ibrahim (AS) was not acting outside its nature—it was simply acting according to the true nature of reality, where all power belongs solely to Allah. The world we see is a continuous act of divine will, and miracles are but slight alterations in the divine script. Understanding this leads not just to a deeper faith but also to a profound comprehension of the very fabric of existence.

 

The Divine Design of Humanity: A Modern Retelling

At first, God created man as a radiant atom, a jewel of unmatched beauty. He gazed upon it with love, and under His sight, the jewel melted into water. From each drop, a spark of divine knowledge was born.

God then poured this sacred water onto the roots of a sapling infused with divine harmony, and from it grew the Tree of Humanity—a being endowed with knowledge and beauty.

He granted this creation the ability to see and feel, making the human being the most intelligent of His creations. He taught it the secrets of existence, gave it dominion over all things, and placed within it the Mind, the faculty of wisdom. Yet, God concealed the true essence of man within His Beautiful Names—The Gentle and The Mighty—ensuring that his origin remained hidden within divine mystery.

Man’s Presentation to Creation

God then revealed man to the rest of creation. As they gazed upon him, they sensed a hidden wisdom, vast and deep, stretching beyond comprehension. Creation bowed in reverence, and man, seeing the power placed within him, felt a sense of pride.

But then, God unveiled His true power upon man.

Overwhelmed, man tried to flee—terrified by God's overwhelming majesty and justice. Yet, God’s grasp was gentle. Without man even realizing it, He immersed him in the ocean of divine mercy, restoring the balance of power within him.

God showed man his place in the universe, yet set him free—not bound by time or place, but sheltered under the veil of eternal protection.

Thus, man was raised above even the angels, and they were commanded to bow before him. In this, God taught man His Names—not just to recite them, but to embody their meanings.

The Divine Appointment: Man as God’s Representative

God appointed man as His deputy in the universe, giving him Intellect as his prime minister, a guide to rule his inner kingdom. He granted him speech, even when faced with trials as searing as fire.

Into his hand, He placed a staff—one that could swallow illusions, break the spells of deception, and shatter falsehoods. He gave man the ability to measure and discern, to recognize greatness and humility, so that he would learn both reverence and fear of God.

Then, God distributed His blessings across humanity, inscribing signs upon each of them. The heart recognizes these signs, though the mind may not comprehend them.

God then sent man into the vast desert of existence, where he was left without water, without certainty. Yet, within him, he carried the hidden knowledge to seek treasures buried beneath the surface—turning barren lands into flourishing gardens.

Man was taught not to rely on his own abilities, for what he thinks he does is in reality done by God. Every gift given to man is only a bridge to cross, not a throne to settle upon. Blessed is the one who crosses safely.

The World as a Trial and a Sign

God, in His wisdom, keeps His creation pure or allows it to be veiled, as He wills. This world is a testing ground, for both the believer and the skeptic.

He placed His kingdom within man, making him a pulpit for divine remembrance in this universe. He embedded divine knowledge within him, yet warned him never to claim it as his own. Instead, He instructed him to look to the heavens, where countless stars float in an infinite ocean—yet all of them already exist within him.

The Two Paths: Fear and Hope

All of creation flows between God’s two feet, moving in currents of fear and hope. Under His right foot, He inscribed:

“Whoever does an atom’s weight of good will see it.” (Surah Al-Zilzal, 7)

Under His left foot, He inscribed:

“Whoever does an atom’s weight of evil will see it.” (Surah Al-Zilzal, 8)

Those who possess wisdom bow in obedience, grateful for what they have—whether great or small. They seek the hidden treasures of Truth placed within them. They contemplate life and death, knowing that one dies the way one lives, and is resurrected the way one dies.

Life will be taken without warning, yet it will be returned on the Day of Judgment.

On a moonless night, darkness conceals all things. But when the moon returns, the world is illuminated once more. Just as heedlessness blinds the inner eye, God, if He wills, can reveal truth even in the heart of darkness—as when the earth faces the moon, and the moon faces the sun.

The Staff and the Rock: A Parable for Self-Knowledge

When Moses struck the rock, water gushed forth—a hidden secret breaking free. See how a fragile branch shattered stone, bringing forth life! Who was it that struck the rock, veiled behind the curtain of mystery?

So too, within the human being lies an untapped reservoir of secrets. What keeps him from unlocking them? Heedlessness.

The greatest crime of humanity is to deny its own divine essence—for in doing so, one kills the very spirit within.

The Greatest Deception: False Humility

Woe to the hypocrite, who lowers himself not out of true humility, but for show. There is no virtue in self-deception. Why should one belittle the self that God has honored?

Even the hypocrite, if he were to recognize his own existence, would have a chance at redemption. Self-awareness might balance his ill intentions, saving him from the punishment of the Hereafter.

The Ultimate Truth: Recognizing the Divine Within

The divine secret within man becomes real only when he seeks it, knows it, and embodies it.

Always remember:

You were created for one purpose—to bow before the Truth, in every moment of your existence.

chapter one ratib book

The Human Paradox

Humanity is fashioned in the finest mold, imbued with divine spirit (ruh) and knowledge. Yet, we frequently stumble in confusion, our judgments clouded, leading to unnecessary suffering. How does this paradox arise?

1. The External Search: Neglecting the Inner Sanctuary

We possess an innate capacity for truth, yet we often seek answers in the ephemeral world. We turn to worldly leaders, chase material success, and crave social validation. Society conditions us to measure worth by external power, wealth, and status, creating a cycle of dependence on limited beings rather than the boundless guidance of our Rabb.

This relentless pursuit of the fleeting "Dunya" (world) allows it to dictate our lives, obscuring our true purpose. We become estranged from the inner sanctuary where divine wisdom resides.

2. Rekindling the Inner Light: The Path to Clarity

The moment we turn inward, we awaken to the magnificence of our creation. We rediscover the radiant light (nur) within, revealing the enduring truth: our Rabb has always been our guide. True power, assistance, and dominion belong solely to Allah.

By centering ourselves in the spiritual realm, we remain anchored in Allah's presence, untouched by the world's turbulent currents. Our confusion stems from self-forgetfulness, from seeking solace externally. The moment we remember our true selves, we find Allah.As the great Sufis proclaim: "He who knows himself, knows his Lord."

This is the inner jihad—a struggle to transcend the illusions of the external world and embrace the divine reality within.

Samā ko dekho

 سما کو دیکھو (Samā ko dekho) → "Look at the Sufi gathering (Samā')"

آیا رفقا کو (Āyā rifaqu ko) → "The friends (of God) have arrived"

آیا یا حق نے (Āyā yā Haq ne) → "The Truth (Al-Haqq) has come"

یہ پیشی پیدا (Ye peshi paida) → "This presence (manifestation) has been brought forth"

آپ ہی اول، آپ ہی آخر (Aap hi Awwal, Aap hi Akhir) → "You are the First, You are the Last"

آپ ہی معشوق (Aap hi Ma'shooq) → "You are the Beloved"

Shahre Mubārak

 Shahre Mubārak, umīd merī dikhā bhi de rāh-e surūr kā

(Meaning: O blessed city, fulfill my hope and show me the path of joy.)

Islām me dil ko ṭaharat de, har dam fa’il-e vali ye Muḥyuddīn
(Meaning: Purify my heart in Islam, always keeping me in the actions of the saintly, O Muḥyuddīn.)

Mujh par karam kar, parda hijāban, nikal bhi nūrī surūr kā
(Meaning: Bestow your mercy upon me, remove the veils, and let me witness the light of joy.)

Mujra baja karī dargah meṅ, muj ko qarīb wali ye Muḥyuddīn
(Meaning: With humility, I bow in the shrine, grant me closeness, O saintly Muḥyuddīn.)

Nāre ḥarārat, sarī sharaarat, dūr karū yā nūr-e ḍiqka
(Meaning: Remove the flames of heat and all evil, O divine light of truth.)

Nahja qawīm tho najāt se, waṣlam Sayyid wali ye Muḥyuddīn
(Meaning: Guide me to the straight path, through salvation and union, O Sayyid and saintly Muḥyuddīn.)

Apne ghulām ko a‘lā maqām kardo, ināyat majlis kā
(Meaning: Elevate this servant to a high rank, through the blessings of your gathering.)

Irḥam ḍu‘afā, sardār bahaq, shafī‘ wali ye Muḥyuddīn
(Meaning: Have mercy on the weak, O noble leader, intercessor, and saintly Muḥyuddīn.)

Bardeh rilāqī, sardeh hamārī, jūdlī sharāb-e waṣlat kā
(Meaning: Release me from worldly burdens, quench my thirst with the wine of divine union.)

Barbād mat kar pīrān apīre, ‘ārif wali ye Muḥyuddīn
(Meaning: Do not forsake me, O master of the saints, O knower of divine secrets, O Muḥyuddīn!)

The Mystical Essence of Fasting: A Reflection on "Baashirayi Karuthulla Nool"

Fasting in Islam is often seen as a mere physical act—abstaining from food and drink from dawn to dusk. However, within the depths of Sufi thought, it takes on a far deeper, esoteric meaning—a journey of purification, self-annihilation (Fana), and ultimate union with the Divine (Baqa). The poem "Baashirayi Karuthulla Nool" is a mystical reflection on fasting, unveiling the spiritual secrets of Ramadan and its transformative power.

The Black and White Thread: Beginning the Fast

"ബാശിറായി കറുത്തുള്ള നൂല്
ബയ്യിനായാൽ തുടങ്ങുന്ന നോമ്പ്"
(Baashirayi Karuthulla Nool, Bayyinaayaal Thudangunna Nombu)

The black and white thread is a reference to Surah Al-Baqarah (2:187), where Allah describes the beginning of the fast:

"And eat and drink until the white thread of dawn becomes distinct from the black thread of night...""And eat and drink until the white thread becomes clear to you from the black thread at dawn." (Quran 2:187)

This verse metaphorically refers to the clarity of spiritual knowledge, where the white thread represents the unveiling of truth, and the black thread represents the darkness of ignorance.White represents pure divine knowledge—it is absolute truth, untouched by human reasoning.Just as someone who continues to eat after dawn is not excused, a person who has seen divine truth but still attributes power to anything other than God is also accountable

The ordinary person fasts from food,

The Sufi gnostic fasts from seeing anything but God in existence (Tawhid Haqiqi – True Oneness).

• This marks the transition from ignorance (darkness) to divine clarity (light).
• The fast begins when the veils of the world lift, allowing the seeker to recognize truth from falsehood.
• It is not just a time-based restriction but an awakening of spiritual perception.

Burning the Ego: Fasting as Purification

"മൂടി മൂടി മറയിട്ട ലോകം
മൂടി കത്തി തെളിഞ്ഞാലാനന്ദം"
(Moodi Moodi Marayitta Lokam, Moodi Kathi Theliyumaal Anandam)

• The "veiled world" represents the ego (nafs) and material attachments, which obscure divine light.
• Fasting is like a fire that burns away the veils, revealing true joy (Anandam).
• The spiritual hunger that fasting creates destroys arrogance and purifies the heart, leading to enlightenment.

Ramadan as Divine Self-Disclosure (Tajalli)

"ശഹറ് റമളാനിലല്ലോ തജല്ലീ
സാറ ജബലോ ഹവാഅൻ മിസല്ലീ"
(Shahru Ramadhanilallo Tajalli, Saara Jabal Ho Hawa’an Misalli)

• Tajalli means Divine Self-revelation.
• In the Quran (2:185), Ramadan is the month when the Quran descended—a symbol of spiritual unveiling.
• The "Jabal" (mountain) dissolving into air represents the crumbling of the ego—a reference to Surah Al-A'raf (7:143), where Moses’ mountain crumbles before divine light.

The Barzakh (Interspace) and the Gnostic Moon

"ശൂന്യമായ് തീരും, ശൂന്യമായ് തീരുമ്പോൾ
അന്തരാളം ശുദ്ധിയാലേ തെളിയുന്ന താളം"
(Shoonyamaayi Theerum, Shoonyamaayi Theerumpol
Antharaalam Shuddhiyale Theliyunna Thaalam)

• Shoonya (emptiness) refers to the dissolution of the self.
• Antharaalam (Interspace) is the Barzakh, the veil between this world and divine truth.
• As the ego disappears, divine guidance (Nur) appears, aligning the seeker with the rhythm (Thaalam) of the Divine.Some knowledge can be attained through reasoning, but true divine wisdom comes from direct spiritual experience. This is why fasting is not just about abstaining from food—it is about emptying oneself for divine reception.The true fast is to avoid consuming illusions and remain in the state of divine presence.The one who fasts properly does not just avoid food; they avoid anything that distracts from divine unity.

"കാർമുകിലെല്ലാം നീങ്ങിത്തെളിയും
അസ്സമാനത്ത് തിങ്കൾ തെളിയും"
(Kaarmukil Ellam Neengi Theliyum, Assamaanath Thinkal Theliyum)

• The "clouds" represent the veil of the Interspace—the final illusion separating the seeker from truth.
• The "moon" is the light of gnosis (Ma’rifa), appearing only after the seeker clears his state.
• It connects with Surah Al-Mutaffifin (83:6)—"A day when mankind will stand before the Lord of the worlds."

The Two Eids: The Dual Joy of Fasting

"ഈദു രണ്ടുണ്ട്, ഈദു രണ്ടുണ്ട്
അറവിൻ തിരുനാൾ
പിന്നെ നൂറിൻ ലിഖാഇൻ പെരുന്നാൾ"
(Eedu Randundu, Eedu Randundu, Aravin Thirunal
Pinne Noorin Likhaain Perunnal)

• There are two joys of fasting as mentioned in Hadith:
  1. Eid al-Fitr—The slaughter of the ego, celebrating spiritual discipline.
  2. Eid of Noor (Divine Meeting)—When the soul returns to divine reality, witnessing Nurun Ala Nur (Light upon Light).

The Ultimate Annihilation (Fana) and Divine Reward

"മൗല തന്നെ സിയാമിൻ ജസാഅ്
മൂന്ന് ‌മായുമ്പോളല്ലോ ഫനാഅ്"
(Maula Thanne Siyamin Jasa’a, Moonnu Maayumbollallo Fanaa’)

• Fasting leads to spiritual annihilation (Fana)—when the self completely submits to the Divine Will.
• The Prophet ﷺ said: "Fasting is Mine, and I Myself will reward it."
• The three that disappear:
  1. Ego (Nafs)
  2. Illusion (Dunya)
  3. Attachment (Hawa)

The phrase "മൂന്ന് ‌മായുമ്പോളല്ലോ ഫനാഅ്" (Moonnu Maayumpollallo Fanaa') suggests that three things must disappear in order for the seeker to reach the state of Fana' (annihilation in the Divine Presence). These three aspects correspond to the fundamental abstentions of fasting:

1. Food (Eating - طعام)
2. Drink (Drinking - شراب)
3. Desires (Shahawat - شهوات)The reward (Sawaab) is nothing less than divine proximity (Qurb)

"ഐൻ ആദിയാ, ഐൻ ആദിയായുള്ള കരാറ്
ഐ.ആറിലൂട്ടന്ത സവാബ്"
(Ayn Aadiyaa, Ayn Aadiyaa Ullal Karaar
I.Riloottantha Sawaab)

• "Ayn Aadiyaa"—The Eye of Eternity, referring to God’s timeless vision.
• "I.Riloottantha Sawaab"—The reward for fasting mirrors the 30 birds of Simurgh, who find themselves in divine reality.
• The 30 days of fasting complete the seeker’s journey from existence (Wujud) to extinction (Fana) to divine subsistence (Baqa).The three disappearances correspond to:
  1. Food → Leaving Dunya (Material World)
  2. Drink → Leaving Nafs (Ego & Dependencies)
  3. Desires → Leaving Hawa (Lower Desires)

Conclusion: Fasting as the Path to the Divine

This poem is not just about Ramadan—it is a blueprint for the seeker’s spiritual journey. It beautifully integrates Sufi cosmology, Quranic insights, and mystical metaphors to present fasting as:

• A fire that burns away illusions
• A self-disclosure (Tajalli) of divine wisdom
• A journey from Barzakh (Interspace) to absolute clarity
• A witnessing of Nurun Ala Nur (Light upon Light)
• A pathway to Fana (self-annihilation) and Baqa (divine permanence)

In the end, fasting is not just abstention, but elevation. It is a return to our true state of divine union, where we realize that what we sought was within us all along.

"Fast from phenomenal being, and do not break your fast!
The God of creation will bring you close, taking charge of you by that." — Ibn Arabi

The Spiritual Crisis in Modern Islam

Modern Islam faces a spiritual crisis where what was once a path to spiritual awakening has become, for many, a spiritual obstacle. Today's practice has transformed from its intended purpose of spiritual enlightenment to a subservience to rigid rituals, regulations, and authority.

When Religion Becomes a Tool of Control

When religion shifts from a spiritual journey to an instrument of control, its spiritual essence diminishes. This transformation is evident in contemporary Islamic societies. The emergence of "Political Islam" has allowed religious leadership to utilize faith as a tool to instill fear and enforce compliance among ordinary people.

Consequently, many now perceive Islam primarily through its rituals, laws, and governance structures. The deeper spiritual truths that once defined it—divine love, compassion, human connection, knowledge (Irfan), and direct experience of the divine—have faded into obscurity.

The Quran: When Language and Philosophy Are Lost

The Quran was historically recognized as a guide to experiencing the divine within earthly existence. However, contemporary translations have reduced it to a purely legal text. Most people no longer comprehend its inner meanings, its impact, or the profound divine presence it conveys.

When the Quran is viewed solely as a legal document, its spiritual depth disappears. It was intended as illumination for knowledge, contemplation, and spiritual awakening. Yet today, it is predominantly interpreted as a rulebook of obligations, rendering it incomprehensible and experientially inaccessible to many.

Prophet Muhammad: When the Spiritual Essence Is Obscured

Tragically, current religious interpretations often reduce Prophet Muhammad's life to merely a political identity. He was fundamentally a spiritual teacher and an embodiment of divine love. When his political history is selectively emphasized and distorted, his spiritual experiences, compassion, and holistic spiritual message become overshadowed.

This politicization has effectively eliminated Islam's spiritual dimension. Consequently, younger generations increasingly distance themselves from religion, viewing it as an unfulfilling void.

The Sufis: Those Who Recognized the Manipulation

Whenever religion has been exploited for governance, power, and wealth, a distinct group has stood in opposition: the Sufis.

Sufis openly criticized the establishment and religious power centers. They taught that Prophet Muhammad's divine experience and love represented authentic Islam. However, religious authorities worked to suppress and eradicate Sufi influence.

Sufis faced brutal oppression throughout history. Figures like Mansur Al-Hallaj, Shihabuddin Suhrawardi, Imam Rifai, Baha al-Din Naqshband, and Muhiyuddin Abdul Qadir Jilani all suffered persecution from religious establishments.

In India, the Mughal emperor Aurangzeb launched fierce attacks against Sufi philosophies. The historical burial of Sufi musical instruments remains a well-known testament to this persecution.

Nevertheless, these efforts at suppression ultimately failed. Sufism continues to thrive, spread, and illuminate the hearts of people today.

The Decline of Spirituality in Contemporary Islam: A Reflection

In the contemporary world, religion, which was originally meant to be a path to divine salvation, has ironically become one of the greatest barriers to spiritual realization. This is particularly evident in Islam, where centuries of historical and political developments have led to a rigid, dogmatic, and often spiritually hollow system. The essence of Islam, which was once a vibrant path of love, wisdom, and direct experience of the Divine, has been overshadowed by legalism, political ambitions, and power struggles.

The Crisis of Spirituality

Modern societies, including Muslim communities, are deeply immersed in materialism. The focus has shifted entirely to worldly gains, leading to an internal crisis—a yearning for something beyond the superficial. People sense a profound emptiness, an absence of meaning in their religious practices. They engage in rituals, but these rituals no longer lead to spiritual awakening.

One of the major reasons for this is the loss of deeper vision (Darsan) within Islamic teachings. The Quran, which is a living guide to higher consciousness, is often read through rigid translations that fail to capture its spiritual depth. Many translations are overly legalistic or lack the mystical insight necessary to awaken the heart. As a result, the Quran feels distant and disconnected from one's inner experience.

Similarly, the life of the Prophet Muhammad (ﷺ) has been reduced to a politicized narrative. His profound spiritual reality—his role as an embodiment of Divine Love and Mercy—has been overshadowed by historical accounts centered around state-building, warfare, and legalistic rulings. This political interpretation strips away the inner essence of his message, making it harder for seekers to connect with him on a deeply spiritual level.

The Suppression of Sufism

Throughout Islamic history, there has always been a struggle between spiritual Islam (Tasawwuf) and political Islam. The Sufis, who sought direct experience of the Divine, often challenged the power structures that controlled religious thought. They stood against rulers who manipulated Islam for control, wealth, and dominance. Because of this, Sufis were frequently persecuted—imprisoned, exiled, or even executed.

Take the example of Mansur al-Hallaj, who was crucified for proclaiming “Ana al-Haqq” (I am the Truth), a statement that expressed his union with God. His words were not heretical but deeply mystical, yet he was killed by religious authorities who feared the transformative power of his message.

Another example is Shihabuddin Suhrawardi, who was executed for teaching the philosophy of illumination. His ideas were seen as a threat to the rigid orthodoxy that upheld political Islam. Similarly, in India, the Mughal emperor Aurangzeb carried out extreme persecution of Sufis. Unlike Akbar, who embraced Sufi ideals, Aurangzeb saw their influence as dangerous. He even ordered Sufi musical instruments to be buried deep in the ground so that their sound would never rise again. However, history proved otherwise—the Sufi message of love, music, and divine intoxication continues to resonate through the hearts of people, despite attempts to silence it.

The Consequence of Losing the Inner Dimension

When religion becomes an instrument of political power and control, it loses its soul. Instead of leading people toward spiritual awakening, it becomes a rigid system of laws, fear, and submission to external authority. This is what has happened to much of Islam today. The spiritual, experiential, and mystical dimensions have been largely erased, leaving behind a dry and lifeless structure.

But the truth cannot be buried. Just as Aurangzeb could not silence Sufi music, the spiritual yearning in the human heart cannot be extinguished. Those who seek beyond the surface—who long for Irfan (Gnosis)—will always find a way to uncover the hidden wisdom.

Today, the challenge for seekers is to break free from the illusions of religious dogma and rediscover the inner reality of faith. True Islam is not found in power structures, rigid interpretations, or external rituals alone. It is found in the heart that burns with love for the Divine, the seeker who yearns for truth, and the soul that surrenders completely to the beauty of existence.

The Sufi path remains a beacon of hope, calling those who have become disillusioned with the outward shell of religion, offering them a deeper, richer experience of the Divine. No matter how many times materialism, politics, and authority try to suppress this light, it will continue to shine—because the truth of the heart can never be buried.

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A letter from Maliku, a dot in the Laccadive sea Firaasath Malige

Maliku is a magical place like the village ‘Macondo’ Gabriel Garcia Marques talked about in his book One Hundred Years of Solitude.

Today it is called ‘Minicoy’, a name which Britishers came up with for their comfort. If one zooms into the Indian Ocean on Google Maps, one can see a dot which is almost equally distant from both Lakshadweep and the Maldivian islands, outcast by the Maldives and never fully acknowledged by the Indian government, hence equally torn apart.

Just like ‘Macondo’, Maliku was an almost-utopia that thrived secluded with complete autonomy until the British came for the islands. It is rumoured that after one unfortunate cyclone which devastated both Lakshadweep and Maldives alike, the Maldivian king denied them any aid. On the other hand, the Indian government helped us and, therefore, we are Indians today.

Our language ‘Mahl’ is a dialect of the Maldivian language ‘Dhivehi’, which is not amongst the ‘scheduled languages’ of the Indian Constitution. As a result, the language is not taught after Class 4 in schools, which is why second and third generation natives are rarely able to read or write in their own mother tongue. There is a significant dip in readers and writers in the population who have developed a language and a unique script of their own. Margaret Atwood once said, “Literature is not only a mirror; it is a map, a geography of the mind”, and today, it’s not just global warming or climatic change that’s eroding Maliku.

We are a population of Scheduled Tribe people. Caste discrimination prevailed until very recently.

Opinion | Caste & conversion: another layer among the SCs

Historically, the Laccadivian Archipelago that comprises the Lakshadweep islands was populated by Buddhist settlers who migrated from Sri Lanka and Southern India after the dissolution of the Chola empire. This Buddhist population underwent another radical conversion, adopting Islam after the 10th Century due to Arab influence. Even after these two major cultural influences which prohibit caste-based discrimination, we still had deep-rooted caste segregation in post-Independence Maliku. The hierarchical segregation has Manifkans (royals), Thakrufans (sailors who made voyages to the mainland for trade), and then us, the ‘Raveries’. The term means people who brew coconut wine. They considered the lowest castes — labourers who worked for the upper class.

Raveries are called by names such as ‘Kalu’, which means ‘black’. They had dark skin colour because of the tanning from long exposure to the scorching tropical sun while they worked on coconut derivatives such as coconut wine and ‘coir’.

My ‘kudakaka’ or maternal uncle (we have matrilineal families) used to tell us about the extreme poverty they experienced. He was the youngest member of my grandma’s family. My mom grew up thinking of her elder sister as mother and brother as father. Grandma and grandpa died a premature death, so it was the uncle who narrated the stories of my roots. Their mother was a servant at a Manikfan’s house, and would bring leftover food from their home to feed her children.

Such extreme poverty prevailed in post-Independence Minicoy. This was the condition of the majority of the population, and they were forced to look for jobs in ships which paid them well. Even a single person in a family getting a job on a ship meant that they could feed the entire joint family.

Also read | Bill to bring various names of 12 tribal groups in ST list gets RS clearance

Most people of their generation went to Kolkata — one of the major ports in India between the 1950s and 1970s — and got employed in the maritime industry. This resulted in the birth of a new class who earned more than the Manikfans, and that is how today one’s caste has shrunk to just their last names.

Until recent years, Lakshadweep was neglected by the Indian government. In fact, the internet revolution hasn’t reached there yet. An entire generation of young people faces serious issues with their self-esteem compared to their mainland peers. One of the main reasons is the lack of exposure. While the world is swayed by the influence of the internet and the Gen-Zs, ours is a crippled generation of Gen-Zs.

Our voice never reaches the mainstream media except for the time when Praful Khoda Patel assumed office and started passing anti-democratic laws. The speciality about Lakshadweep is we aren’t exactly democratic as we are a Union Territory, and the executive and legislative powers rest in the hands of the administrator, who is an appointee of the President of India.

Patel is a politician disguised as an administrator. Never in Lakshadweep’s history has a politician held a designation that used to be handled by responsible and qualified officers and retired government officials who understood and respected the democratic values of the Indian Constitution and Lakshadweep culture. Patel passed the Goonda Act in a place where there is hardly any crime. He put in place a beef ban on a population which depends on meat for their primary source of diet and transferred the powers of panchayats to the administrator. One might wonder why all this happened.

These are just the tools which will serve the more important agenda — the ‘Land Reform Act 2021’ (Lakshadweep Development Authority Regulation), which gives immense power to the administrator to take over land with no assurance of any proper compensation. Moreover, this Act bars citizens from approaching the judiciary for their land rights. This was when Lakshadweep protested, and we made sure our voices reached the mainland. #SaveLakshadweep was trending on social media platforms such as Twitter, Instagram and Facebook. We got immense support from Kerala and its media, and our voices were raised in international media such as Al-Jazeera. As the first step in winning against such bullies, we filed a case in the Kerala High Court, and currently, the LDAR Act is on halt.

Shehar Kay Dukandaro- O Merchants Of The Town

ഷെഹർ കെ ദുകന്ദാരോ കരോബാർ-ഇ-ഉൽഫത് മേ 

സൂദ് കിയാ സിയാൻ കിയ ഹേ, തും നാ ജാൻ പാവോ ഗേ

ദിൽ കേ ദാം കിത്‌നെ ഹേൻ ഖുവാബ് കിത്‌നെ മെഹംഗേ ഹേ 

ഔർ നഖ്ദ്-ഇ-ജാൻ കിയ ഹേ തും ന ജാൻ പാവോ ഗേ

നഗരത്തിലെ വ്യാപാരികളേ, ഇവയിൽ പ്രണയ ഇടപാടുകൾ,

എന്താണ് ലാഭം, എന്താണ് നഷ്ടം ഒരിക്കലും അറിയില്ല!

ഹൃദയത്തിൻ്റെ വില, എ സ്വപ്നം

ജീവിതത്തിൻ്റെ നാണയവും നിങ്ങൾ ഒരിക്കലും ചെയ്യില്ല

അറിയുക!

കോയി കൈസായ് മിൽതാ ഹൈ ഫൂൽ കൈസായ് ഖിൽതാ ഹേ 

ആംഖ് കൈസയ് ജുക്തി ഹേ സാൻസ് കൈസായ് രുക്തി ഹേ

കൈസയ് രേഹ് നികാൽതി ഹേ കൈസയ് ബാത്തേൻ ചൽതി ഹൈ 

ഷൗഖ് കി സബാൻ ക്യാ ഹേ, തും നാ ജാൻ പാവോ ഗേ

ഒരു കാമുകൻ തൻ്റെ പ്രണയത്തെ എങ്ങനെ കണ്ടുമുട്ടുന്നു, 

എങ്ങനെ എപൂക്കൾ വിരിയുന്നു,

കണ്ണിൽ നിന്ന് കണ്ണ് എങ്ങനെ തിളങ്ങുന്നു, എങ്ങനെ a

ശ്വാസം പിടിച്ചിരിക്കുന്നു,

ഒരു പാത എങ്ങനെ മുന്നോട്ട് പോകുന്നു, സംഭാഷണം ഒഴുകുന്നു

വാഞ്‌ഛയുടെ നാവിൽ, നിങ്ങൾക്കും ഒരിക്കലും അറിയില്ല!

വസൽ കാ സുകൂൻ ക്യാ ഹേ, ഹിജ്ർ കാ ജുനൂൻ ക്യാ ഹേ, 

ഹുസ്ൻ കാ ഫുസൂൻ ക്യാ ഹേ, ഇഷ്ക് കെ ദാറൂൺ ക്യാ ഹേ

തും മരീസ്-ഇ-ദനായ് മസ്ലിഹത് കെ ഷയ്ദായി 

രാഹ്-ഇ-ഗുംരഹൻ ക്യാ ഹൈ, തും ന ജാൻ പാവോഗേ

കാമുകന്മാരുടെ കൈകളുടെ ശാന്തതയുമില്ല, അല്ലെങ്കിൽ

അവരുടെ വേർപിരിയലിൻ്റെ ഭ്രാന്ത്,

സൗന്ദര്യത്തിൻ്റെ ശക്തമായ മന്ത്രവാദങ്ങൾ, എല്ലാം

സ്നേഹത്തിൻ്റെ ആ സാധനം.

മാംസത്തിൻ്റെയും ശരീരത്തിൻ്റെയും അസുഖങ്ങൾ നിങ്ങൾക്കറിയാം

ജഡത്തിൻ്റെ ക്ഷേമം,

എന്നാൽ ആത്മാവിൻ്റെ പ്രയത്നം നിങ്ങൾ ചെയ്യും

ഒരിക്കലും അറിയില്ല.

സാഖം കൈസേ പ്ഹല്തേ ഹൈൻ ദാഖ് കൈസേ ജല്തേ ഹൈൻ

 ദർദ് കൈസേ ഹോതാ ഹൈ കോയി കൈസേ റോതാ ഹൈ

അഷ്ക് കിയാ ഹേ നാലേ ക്യാ ദഷ്ത് ക്യാ ഹേ ചലേ കിയ 

ആഹ് കിയ ഫുഗാൻ ക്യാ ഹേ, തും നാ ജാൻ പാവോ ഗേ

മുറിവുകൾ എങ്ങനെ ചീർത്തിരിക്കുന്നു, ബ്രാൻഡ് എങ്ങനെ കുത്തുന്നു,

എന്താണ് വേദന, എന്ത് വിലാപം, മരുഭൂമി, കാലിൽ വേദന,

എന്തൊരു നെടുവീർപ്പാണ്, എന്തൊരു വ്യക്തതയാണ് നിങ്ങൾ ഒരിക്കലും അറിയില്ല.

ജാന്താ ഹൂം മേൻ തും കോ, സൗഖ്-എ-ശായിരി ഭീ ഹൈ

ശഖ്സിയത് സൈജനെ മേം ഇക് യെ മഹിരി ഭീ ഹൈ

ഫിർ ഭീ ഹർഫ് ചുന്തേ ഹോ, സിർഫ് ലഫ്ജ് സുന്തേ ഹോ

ഇൻ കെ ദർമിയാൻ ക്യാ ഹൈ, തും നാ ജാൻ പാവോ ഗേ

നിങ്ങൾ കവിതയിൽ നുരയുന്നത് എനിക്കറിയാം,നിങ്ങളുടെ സ്വയം അലങ്കാരത്തിൻ്റെ രൂപം,

എന്നാൽ നിങ്ങൾ അക്ഷരങ്ങൾ മാത്രം കാണുകയും കേൾക്കുകയും ചെയ്യുന്നു

വാക്കുകൾ മാത്രം-അവരുടെ പിന്നിൽ മറഞ്ഞിരിക്കുന്നതും നിങ്ങൾ ചെയ്യുംഒരിക്കലും അറിയില്ല!

Tumhein dillagi bhool jani pare gi

 അനുരാഗത്തിന്റെ "dillagi" (infatuation/flirtation) ക്ഷണികമായ സ്പർശം മറക്കുക

പ്രണയത്തിന്റെ പാതയിൽ love is a transformative process, not a destination മുന്നോട്ട് നീങ്ങുക.

അപ്പോൾ നിങ്ങൾ എന്റെ കഷ്ടപ്പാടുകളെ പരിഹസിക്കില്ല,It's about gaining perspective through experience.അനുഭവത്തിലൂടെ കാഴ്ചപ്പാട് നേടുന്നതിനെക്കുറിച്ചാണ്

ആത്മാവിന്റെ വിലാപം നിങ്ങൾക്ക് മനസ്സിലാകും.

 Tumhein dillagi bhool jani pare gi

നിനക്ക് ആ കൗതുകം മറക്കേണ്ടിവരും

Muhabbat ki raahon mein aa kar to dekho

പ്രണയത്തിന്റെ വഴികളിൽ എത്തിയാലോ നിനക്ക്

Tarapne pe mere na phir tum hanso ge

എന്റെ വേദനയെപ്പറ്റി പിന്നെ നീ ചിരിക്കില്ല

Kabhi dil kissi se laga kar to dekho

ഒരിക്കലെങ്കിലും ഹൃദയം ഏതെങ്കിലും ആൾക്ക് കൊടുത്തു നോക്കൂ

Tumhein dillagi bhool jani pare gi,

 Muhabbat ki raahon mein aa kar to dekho

Tarapne pe mere na phir tum hanso ge,

 Kabhi dil kissi se laga kar to dekho

You will have to forget all about infatuation… Try embarking upon on the journey of love!

You will not mock my suffering then…When you have tried giving your heart to someone!

Honton ke paas aye hansi, kya majaal hai, Dil ka muamla hai koi dillagi nahin

A smile dare not creep upon the lips… This is a matter of the heart not just an infatuation!

Zakhm pe zakhm kha ke ji, Apne lahoo ke ghont pi

Wound upon wound… inflicted , Sip after sip… of your own blood

Aah na kar labon ko si, Ishq hai dillagi nahin

Let out not a sigh, seal you lips, This is love, not infatuation!

Dil laga kar pata chaley ga tumhein, Aashiqui dillagi nahin hoti

When you have fallen in love you shall see, Love is no infatuation

Kuch khel nahin hai ishq ki lag, Paani na samajh ye aag hai aag

Love is no child’s play, Think of it not as water, this is fire!

Khoon rulaye gi ye lagi dil ki, Khel samjho na dillagi dil ki

It’s make you shed bloody tears… Don’t think of it as child’s play

Yeh ishq nahin aasaan, Bas itna samajh leejay

This love is not easy, Think of it this way…

Ik aag ka darya hai, Aur doob ke jaana hai

It is a river of fire… And you must drown to cross!

Wafaaon ki hum se tawaqo nahin hai

You may not expect me to be faithful

Magar ek baar aazma kar to dekho

But, you must try me at least once…

Zamanay ko apna bana kar to dekha

You gave yourself to this world…

Humein bhi tum apna bana kar to dekho

Now try making me your own!

Khuda ke liya chor do ab yeh parda…

For God’s sake, reveal yourself now…

Rukh se naqab utha, ke bari der ho gayi

Lift the veil now, it has been long since

Mahol ko tilaawat-e-quraan kiye hoye

the world broke into recitation of praise…

Khuda ke liye chor do ab yeh parda…

For God’s sake, reveal yourself now…

Hum na samjhe teri nazron ka taqaza kya hai

I couldn’t understand what is the intent of your gaze

Kabhi parda kabhi jalwa yeh tamasha kya hai

Shy this moment, and inviting the next, what is this game?

Khuda ke liye chor do ab yeh parda…

For God’s sake, reveal yourself now…

Jan-e-jan hum se uljhan nahin dekhi jaati

My darling, I cannot bear to see this struggle now

Khuda ke liye chor do ab yeh parda…

For God’s sake, reveal yourself now…

Khuda ke liya chor do ab yeh parda

For God’s sake, reveal yourself now…

Keh hain aaj hum tum nahin ghair koi

For you and I are strangers no more

Shab-e-wasl bhi hai hijaab iss kadar kyon

Why the veil on the night of the union?

Zara rukh se aanchal utha kar to dekho

Uncover your face and look up now…

Jafaaein buhat kien buhat zulm dhaye

Broke my heart, and tortured me plenty

Kabhi ik nigah-e-karam iss taraf bhi

Perhaps a kind gaze this way now?

Humesha huay dekh kar mujh ko barham

Forever my sight offended you

Kissi din zara muskura kar to dekho

Perhaps direct a smile my way now?

Jo ulfat mein har ek sitam hai gawara

In love I have born every wound inflicted

Yeh sab kuch hai paas-e-wafa tum se warna

All this is in custody of my sincerity to you

Satate ho din raat jiss tarha mujh ko, Kissi ghair ko youn sata kar to dekho

The way that you tease me day and night… Try to tease another and see!

Agarche kissi baat par woh khafa hain

Though she seems upset about something

To acha yehi hai tum apni si kar lo

Perhaps it is better to just move on

Woh maanein na mannein yeh marzi hai unki

To accept me or not, that is her will

Magar un ko pur-nam mana kar to dekho

But try to convince her with all your passion!

സകറാത്തുൽ മൗത്തെന്തു രസം.

1 . ദിക്റിന്നിടമില്ല.. മദ്കൂറിന്നൊഴിയില്ല"

No more remembrance—For there is no veil between the lover and the Beloved.

നിക്കാരം നോമ്പജ്ജ് സക്കാത്തും അടവില്ല"

(There is no place for merely obligations; remembrance... ,The practices of remembrance, daily prayers, fasting, zakat, and hajj 

No more remembrance—For there is no veil between the lover and the Beloved.

مذكور="remembered"

there is no escape from the gathering...)

icha pachaykk kacodam cheyyunnilla

Mohammad Irfan, [1/30/2025 10:35 AM]

Here’s a refined, evocative version of your Sufi lyrics, amplifying their mystic intensity and lyrical flow:  

---

"

No treasure mine but the breath of Layla—her scent, a silk thread  

Guiding my pulse through labyrinths where even stars grow hushed.  

*Only her whisper* bids me walk this path—thorned, yet honey-fed.  

To dance unshackled by reason’s cage—oh, ecstasy’s sweet blight!  

To drink the wine of mortal end, where soul and silence wed—  

No dirge of separation, no veil between *Seeker* and *Sought*…  

The prayer, the fast, the pilgrim’s cry—not burdens, but love’s thread.  

For when the heart becomes a dervish, whirling in Her name,  

Rituals melt like dawn’s first gold… and God is but the flame."  

---  

Key refinements:  

1. Vivid Imagery: "Caravan of dust," "silk thread," "thorned, yet honey-fed" deepen the paradox of sacred struggle.  

2. Mystic Paradox: Emphasized the Sufi theme of divine madness ("ecstasy’s sweet blight") and death as union.  

3. Rhythm & Flow: Tightened cadence for musicality, using enjambment and internal rhyme (e.g., "wed/Sought," "name/flame").  

4. Symbolic Layering: "Dervish whirling" ties to Sufi practice; "God is but the flame" evokes both annihilation and illumination.  

5. Pillar Rebirth: Transformed Salat/Sawm/Hajj/Zakat into "love’s thread," framing rituals as organic extensions of devotion.  

Would you lean further into any particular metaphor or rhythm?

Mohammad Irfan, [1/30/2025 11:52 AM]

Here’s a refined version of your Sufi literature, incorporating deeper metaphors, inner meanings, and a lyrical, mystical essence:

---

Layla’s Fragrance

What tether binds me to this fleeting realm,

And what claim do I hold upon these shadowed trails?

None—save for the whisper of Layla’s breeze,

A breath of longing that lures me back again.

Long have I wandered these endless miles,

Gazing in wonder at the trinkets of Layla’s Qasr,

As if the prayer of the lost must bow to the law

Of Jam' and Qasr, offered to none but I.

A twig, severed from the wild thickets,

Yet its wound sings through my marrow’s core.

I offer it to Layla with the fire of my lips—

Yet, was it not your sickle that cleaved it apart?

And today, in the palace, it sways as Layla’s Arak.

No more remembrance—

For there is no veil between the lover and the Beloved.

How blissful is the madness that dissolves the self,

And how sweet is the intoxication of death!

---

This version enhances the metaphors and deepens the spiritual symbolism, while maintaining the raw beauty of longing, divine love, and annihilation in the Beloved.

Would you like any refinements, or do you want me to adjust the rhythm to fit a specific poetic meter?

Mohammad Irfan, [1/30/2025 12:03 PM]

Here’s the translation of your lyrics into Malayalam, preserving the mystical and poetic essence of the original:

---

എന്തു കയറാണ് ഈ ക്ഷണികമായ ലോകത്തിൽ എന്നെ കെട്ടിടുന്നത്,  

ഈ നിഴലടഞ്ഞ പാതകളിൽ എന്താണ് എന്റെ അവകാശം?  

ഒന്നുമില്ല—ലൈലായുടെ സുഗന്ധത്തിന്റെ മർമ്മരമല്ലാതെ,  

ഒരു ആഗ്രഹത്തിന്റെ ശ്വാസം, എന്നെ വീണ്ടും ഇവിടെ ആകർഷിക്കുന്നു.

ഞാൻ ഈ അനന്തമായ മൈലുകളിൽ നീണ്ടുനിന്ന് സഞ്ചരിച്ചു,  

ലൈലായുടെ കാസറിന്റെ ചില്ലുകളെ അതിശയിച്ച് നോക്കിക്കൊണ്ട്,  

പോലെ തപസ്സുകാരന്റെ പ്രാർത്ഥന നീതിയുടെ നിയമത്തെ വണങ്ങണം  

ജംഉം കസറും, ആരോടും അല്ല, എനിക്ക് മാത്രം അർപ്പിച്ചത്.

ഒരു കൊമ്പ്, കാട്ടുമുള്ളികളിൽ നിന്ന് വേർപെടുത്തപ്പെട്ടത്,  

എന്നിട്ടും അതിന്റെ മുറിവ് എന്റെ അസ്ഥിമജ്ജയിലൂടെ പാടുന്നു.  

ഞാൻ അത് ലൈലായ്ക്ക് എന്റെ അഗ്നിമയമായ ചുണ്ടുകളാൽ സമർപ്പിക്കുന്നു—  

എന്നാൽ, അത് വെട്ടിമാറ്റിയത് നിന്റെ കൊട്ടയല്ലേ?  

ഇന്ന്, ആ കൊട്ടാരത്തിൽ, അത് ലൈലായുടെ അറക്കായി ആടുന്നു.

ഇനി ഓർമ്മയില്ല—  

കാരണം പ്രണയിതാവിനും പ്രിയതമയ്ക്കും ഇടയിൽ ഒരു തിരശ്ശീലയുമില്ല.  

എത്ര ആനന്ദമാണ് ആ ഭ്രാന്ത്, യാതൊന്നും അല്ലാതെ ആത്മാവ് ലയിക്കുന്നത്,  

എത്ര മധുരമാണ് മരണത്തിന്റെ മദ്യം!

---

Key Notes:  

1. Mystical Tone: The translation retains the Sufi essence, with references to longing, divine madness, and union.  

2. Cultural Nuance: Words like "Qasr" (കാസർ), "Jam'" (ജംഉ), and "Arak" (അറക്ക്) are kept intact to preserve the original imagery, as they resonate with Malayalam readers familiar with Sufi and Arabic influences.  

3. Poetic Flow: The rhythm and lyrical quality are maintained, ensuring the verses feel natural and evocative in Malayalam.  

Let me know if you’d like further refinements!

As Rumi says: "I obey You not out of fear of Hell, nor out of hope for Paradise, but because I have tasted Your love.

Oh God! If I worship you from fear of Hell burn me in hell! If I worship you from hope of paradise Exclude me from paradise! Rabiaaرابعة العدوية.. إمامة العاشقين

"أحبّك حُبين؛ حبّ الهوى *** وحبّا لأنك أهلٌ لذاكا

فأما الذي هو حُبّ الهوى *** فشُغلي بذكرِك عمّن سواكا

وأما الذي أنتَ أهلٌ له *** فكشفُك للحُجب حتى أراكا"

(رابعة العدوية)

• Intended Remembrance: The practices of remembrance, daily prayers, fasting, zakat, and hajj are not merely obligations; they are heartfelt expressions of love for God. This love transforms these acts into meaningful connections rather than mechanical rituals.

"ഭ്രാന്തായാൽ എന്തു സുഖം"
"സകറാത്തുൽ മൗത്തെന്തു രസം.."

How blissful is the madness that dissolves the self,

And how sweet is the intoxication of death!

1. Mystical Understanding of Fana:

• Joy in Spiritual Insanity: The phrase "ഭ്രാന്തായാൽ എന്തു സുഖം" (What joy is there in being mad) can be reinterpreted to suggest that true joy lies in the ecstatic state of being deeply in love with the Divine. This "madness" is a blissful surrender to the spiritual path, where worldly concerns fade away.

• The line "സകറാത്തുൽ മൗത്തെന്തു രസം" (What is the taste of the pangs of death) carries multiple layers of mystical meaning:

  1. Mystical Understanding of Fana:
  • Fana isn't merely physical death but represents spiritual annihilation
  • It's the dissolution of the ego/self (nafs) into divine consciousness
  • The "taste" (രസം) refers to the spiritual experience rather than physical sensation
  2. Spiritual Intoxication:
  • The term "സകറാത്ത്" (sakarat) shares roots with "sukr" (spiritual intoxication)
  • This intoxication represents divine love overwhelming human consciousness
  • It's seen as a state of ecstatic union with the Divine
  3. Transformative Nature:
  • The "pangs" represent the transformative process
  • The ego's resistance to dissolution creates the apparent pain
  • Once surrendered, the pain transforms into sweetness (രസം)
  4. Levels of Death:
  • Physical death (മൗത്ത്)
  • Ego death (فناء النفس)
  • Mystical death (الفناء في الله)
  • Each level represents deeper surrender to divine reality
  5. The Paradox of Sweet Pain:
  • The question "എന്തു രസം" (what taste) suggests the paradoxical nature
  • Pain becomes pleasure in the context of divine love
  • The suffering of separation transforms into the joy of union

ഇവിടെയീ ദുനിയാവിലെനിക്കെന്ത് ബന്ധം..
ഇരുൾ മൂടിയൊരീ വഴിയിൽ എന്തുണ്ട് സ്വന്തം..

What Chains Claim Me in This material world?  , this Shadowed Realm caravan of dust?  

• The "chains" in the poem symbolize the attachments and limitations that bind the speaker to the material world and its transient nature ("this caravan of dust"). These chains can represent desires, fears, and societal expectations that prevent spiritual growth and self-realization. In the context of the Law of Detachment, these chains signify the attachments to outcomes, possessions, and the need for security that stem from a lack of understanding of the true Self.
• The "shadowed realm" suggests a state of confusion, ignorance, or spiritual darkness where one is disconnected from their true essence. It reflects the mundane existence characterized by fear, insecurity, and the pursuit of superficial symbols of success.
• This aligns with the idea that attachment to the physical world leads to a hollow existence, where individuals chase after symbols (wealth, status) rather than seeking the deeper fulfillment that comes from understanding and connecting with the Self.

• Relinquishing Attachment:

  • The poem's questioning of what chains claim the speaker indicates a desire to break free from these limitations. It reflects a yearning for liberation from the attachments that bind them to a superficial existence.

  The poem encourages readers to relinquish their attachments to the known and step into the unknown, where true possibilities and spiritual fulfillment await.

ഇളം തെന്നലായെത്തും ലൈലാന്റെ സുഗന്ധം..

the poet beautifully encapsulates the essence of spiritual longing (dawq) and the divine call that transcends the material realm. The whisper of Layla’s breeze serves as a reminder of the ever-present connection to the divine, inviting the speaker to relinquish attachments and embrace the journey toward spiritual fulfillment. This longing is a powerful force that propels the soul toward its true purpose, highlighting the interplay between desire, detachment, and the quest for unity with the divine.

ഈ ഇടവഴിയെ വരണം അവളുടെ നിർബന്ധം

a metaphor for the spiritual journey towards God, emphasizing the importance of both obligatory prayers and nawafil in Sufi thought. In Sufism, obligatory prayers (fard) are essential as they establish a foundation for one's relationship with the Divine, while nawafil (supererogatory prayers) serve to deepen that connection, allowing for personal expression and intimacy with God. The commitment to these practices reflects a soul's yearning to navigate the path of love and devotion, ultimately leading to spiritual fulfillment and closeness to the Divine.

"ഇനിയുമെത്രയോ നാളെൻ വഴിദൂരമുണ്ട്.."
(How many more tomorrows lie ahead on this path...)

This line reflects the ongoing journey of the soul, suggesting that the path to spiritual enlightenment and closeness to the Divine is long and filled with challenges. It acknowledges the distance yet to be traveled, emphasizing patience and perseverance in the quest for spiritual fulfillment.

"ലൈലാന്റെ ഖസ്റിൻ അലങ്കാരം കണ്ട്"
(Seeing the adornment of Layla’s palace...)

Here, Layla symbolizes the Divine or the beloved, and her palace represents the beauty and majesty of spiritual love. The adornment signifies the richness of the spiritual experience that awaits those who are devoted and committed to the path.

"അതിനാലെ നിസ്ക്കാരം ജംഉം ഖസ്റുണ്ട്"
(For that reason, there is a void in the palace...)

This line suggests that despite the beauty and allure of the Divine, there is an emptiness or longing that remains. It reflects the idea that even in the presence of divine beauty, the soul may still feel incomplete or yearning for a deeper connection.

"അവകാശിയായ് ഞാനല്ലാതെയാരുണ്ട്.."
(Who else is there but me as the rightful heir...)

This concluding line emphasizes the personal relationship between the seeker and the Divine. It suggests a sense of ownership and intimacy in the spiritual journey, where the seeker recognizes their unique position as an heir to the divine love and grace. It conveys a deep sense of belonging and responsibility in nurturing that relationship.

"കൊടും കാട്ടിനുള്ളിലെ ആ കൊള്ളിക്കൊരു ലാക്ക്"
(In the midst of the dense forest, that solitary twig...)

This line symbolizes the spiritual seeker's journey through the challenges and darkness of the material world. The "twig" represents a fragile yet significant intention (ലാക്ക്) that guides the seeker through the wilderness of life, suggesting that even a small intention can illuminate the path.

"ചുടു മുത്തം നൽകണം എനിക്കും ലൈലാക്ക്"
(I will give you a burning pearl, O Layla...)

The burning pearl signifies the seeker's heart, which is purified and transformed through the fire of love and devotion. This line expresses the seeker's willingness to offer their heartfelt intention to the Divine, symbolized by Layla, as a gesture of love and commitment.

"കൊടുവാളാൽ തുണ്ടം തുണ്ടം അരിഞ്ഞതോർക്ക്"
(Cut into pieces by the sword of fate...)

This line reflects the Sufi concept of the seeker's ego being cut away, piece by piece, through the trials and tribulations of the spiritual journey. The sword of fate represents the divine will, which shapes the seeker's path and prepares them for union with the Divine.

"കൊട്ടാരത്തിൽ ഇന്നത് ലൈലാന്റെ അറാക്ക്"
(In the palace, this is Layla's command...)

This concluding line emphasizes the seeker's ultimate goal of reaching the palace of the Divine, where they will be united with Layla. The phrase "I saw her" (അറാക്ക്) signifies the moment of realization and connection with the Divine, symbolizing the attainment of spiritual enlightenment and union with God.