786 - بِسْمِ اللهِ الرَّحْمٰنِ الرَّحِيْمِ


چه تدبیر ای مسلمانان که من خود را نمیدانم
نه ترسا نه یهودم من نه گبر و نه مسلمانم
نه شرقیم نه غربیم نه بریم نه بحریم
نه از ارکان طبیعیم نه از افلاک گردانم
نه از هندم نه از چینم نه ار بلغار و سقسینم
نه از ملک عراقینم نه از خاک خراسانم
نه از خاکم نه از آبم نه از بادم نه از آتش
نه از عرشم نه از فرشم نه ازکونم نه از کانم
نه از دنیا نه از عقبی نه از جنت نه دوزخ





Qalandars (Arabic: قلندر), are wandering ascetic Sufi dervishes who may or may not be connected to a specific tariqat. Qalandar is a title given to a saint who is at a very high level of spirituality. They are different from other saints and have very strong feelings of love for God's creation. Qalandars, among the saints, are those persons who may enjoy freedom from the ties and bounds of time and space. It is claimed that all living things are given in their charge and command, every part of the universe may be at their disposal but these holy people are far above temptation, greed or lust. When people request them they feel duty-bound to listen and rectify the cause of miseries of people because they have been appointed by God for this very purpose. Qalandars do not recognize good or bad, the writings of qalandars were not a mere celebration of libertinism, but antinomial practices of affirmation from negative action. The order was often viewed suspiciously by authorities and were considered by many to be heretics...



Sufi: A Brief Explanation

The use of music in various Sufi orders is common throughout the Islamic world... According to certain musical masters, it is necessary to follow a path of spiritual development to be able to truly absorb and perform Persian traditional music in its highest form. -Music and Song in Persia, Dr. Lloyd Miller













شیرزاد شریف و گروه اهورا - اجرای کالیفرنیا





آلبوم ماه شرقی اثری از شیرزاد شریف





آلبوم خرابات اثری از شیرزاد شریف





    



The Naqshbandi (Persian: نقشبندی‎‎) Sufi order or Naqshbandiyah (Arabic: نقشبندية‎, translit. Naqshbandīyah‎) was founded by Baha-ud-Din Naqshband Bukhari and traces its spiritual lineage to the Islamic prophet Muhammad, through Abu Bakr, the first Caliph and Muhammad's companion. Some Naqshbandi masters trace their lineage through Ali, His son-in-law and the fourth Caliph, in keeping with most other Sufis.

The most distinguished Naqshbandi Order is the way of the Companions of the Prophet and those who follow them. This Way consists of continuous worship in every action, both external and internal, with complete and perfect discipline according to the Sunnah of the Prophet.

Naqshbandiyya means to “tie the Naqsh very well.” The Naqsh is the perfect engraving of Allah’s Name in the heart of the murid. Behind the word “Naqshband” stand two ideas: naqsh which means “engraving” and suggests engraving the name of Allah in the heart, and bandwhich means “bond” and indicates the link between the individual and his Creator. This means that the Naqshbandi follower has to practice his prayers and obligations according to the Holy Qur’an and the Sunnah of the Prophet (s) and to keep the presence and love of Allah alive in his heart through a personal experience of the link between himself and his Lord.

The Prophet (s) said, “The ways to God are as numerous as the breaths of human beings.”, Just as there are many schools in Islam that teach tajweed (the art of reciting Quran), fiqh (Islamic jurisprudence), there are also schools that teach tazkiyya-tu-nafs or cleansing of the self. In the Islamic tradition, these schools or paths are called tariqat. The Naqshbandi, is one of these tariqats.

Shaykh Muhammad Hisham Kabbani is the world leader of the most distinguished Naqshbandi Order of Sufism. Shaykh Hisham Kabbani’s work wherever he goes is to spread the Sufi teachings of the brotherhood of mankind and the unity of belief in God that is present in all religions and spiritual paths. His efforts are directed at bringing the diverse spectrum of religions and spiritual paths into harmony and concord, in recognition of mankind’s responsibility as caretaker of this fragile planet and of one another.

Shirzad Sharif with Grand Shaykh Muhammad Hisham Kabbani



































Two electrio-acoustic albums by Shirzad Sharif...









































بود آيا که در ميکده ها بگشايند
گره از کار فروبسته ما بگشايند
اگر از بهر دل زاهد خودبين بستند
دل قوي دار که از بهر خدا بگشايند
به صفاي دل رندان صبوحي زدگان
بس در بسته به مفتاح دعا بگشايند
نامه تعزيت دختر رز بنويسيد
تا همه مغبچگان زلف دوتا بگشايند
گيسوي چنگ ببريد به مرگ مي ناب
تا حريفان همه خون از مژه ها بگشايند
در ميخانه ببستند خدايا مپسند
که در خانه تزوير و ريا بگشايند
حافظ اين خرقه که داري تو ببيني فردا
که چه زنار ز زيرش به دغا بگشايند






Sheikh Ahmadou Bamba Mbacke (Wolof: Ahmadu Bamba Mbacke, Arabic: أحمد بن محمد بن حبيب الله‎ Aḥmad ibn Muḥammad ibn Ḥabīb Allāh, 1850–1927)[1] also known as Khādimu 'al-Rasūl (خادِم الرسول) or "The Servant of the Messenger" and Serigne Touba or "Sheikh of Tuubaa", was a Sufi saint (Wali) and religious leader in Senegal and the founder of the large Mouride Brotherhood (the Muridiyya).

Cheikh Ahmadou Bamba's teachings emphasized the virtues of pacifism, hard work and good manners through what is commonly known as Jihādu nafs which emphasizes a personal struggle over "negative instincts."[1] As an ascetic marabout who wrote tracts on meditation, rituals, work, and Quranic study, he is perhaps best known for his emphasis on work and industriousness.

Cheikh Ahmadou Bamba has only one surviving photograph, in which he wears a flowing white robe and his face is mostly covered by a scarf. This picture is venerated and reproduced in paintings on walls, buses, taxis, etc. all over Senegal. This photo was originally taken in 1913 by "French colonial authorities". As an art form and spiritual object, Bamba's photograph functions as more than a mere image, rather it is also "a living presence" through which his baraka flows



Samuel L. Lewis also known as Murshid Samuel Lewis and Sufi Ahmed Murad Chisti (October 18, 1896 – January 15, 1971) was an American mystic and horticultural scientist who founded what became the Sufi Ruhaniat International, a branch of the Chishtia Sufi lineage. After a lifetime of spiritual study with teachers East and West, primarily Inayat Khan and Nyogen Senzaki, Lewis was recognized simultaneously as a Zen master and Sufi murshid (senior teacher) by Eastern representatives of the two traditions.

He also co-founded the Christian mystical order called the Holy Order of Mans. His early interest in international seed exchange and organic agriculture also established him as one of the pioneers of green spirituality.[1] His most enduring legacy may be the creation of the Dances of Universal Peace, an early interspiritual practice that has spread around the world in the 43 years since his passing.

Listen to lectures by Murshid Sam





Alan Wilson Watts (6 January 1915 – 16 November 1973) was a British-American[1] philosopher who interpreted and popularised Eastern philosophy for a Western audience. Born in Chislehurst, England, he moved to the United States in 1938 and began Zen training in New York. Pursuing a career, he attended Seabury-Western Theological Seminary, where he received a master's degree in theology. Watts became an Episcopal priest in 1945, then left the ministry in 1950 and moved to California, where he joined the faculty of the American Academy of Asian Studies.

Watts gained a large following in the San Francisco Bay Area while working as a volunteer programmer at KPFA, a Pacifica Radio station in Berkeley. Watts wrote more than 25 books and articles on subjects important to Eastern and Western religion, introducing the then-burgeoning youth culture to The Way of Zen (1957), one of the first bestselling books on Buddhism. In Psychotherapy East and West (1961), Watts proposed that Buddhism could be thought of as a form of psychotherapy and not a religion. He considered Nature, Man and Woman (1958) to be, "from a literary point of view—the best book I have ever written."[2] He also explored human consciousness in the essay "The New Alchemy" (1958) and in the book The Joyous Cosmology (1962).

Towards the end of his life, he divided his time between a houseboat in Sausalito and a cabin on Mount Tamalpais. According to the critic Erik Davis, his "writings and recorded talks still shimmer with a profound and galvanizing lucidity."