Working directly from the original Persian, Lewis brings to this translation not only the latest scholarship in Persian and English, but a deftness and lightness of touch that allows for a profound sensitivity to Rumi's mystical and philosophical background. The royal farther tries to draw them away from their worldly desires and to inspire them with higher aims.' They wish in turn for the daughter of the fairy king, the art of witchcraft, the magic cup of Djam, the water of life, Solomon's ring, and the elixir. 'A king asks his six sons what, of all things in the world, they wish for. In his Divine Poem, which has been edited by Professor Ritter and of which French and English translations are understood to be in preparation, 'Attar takes as the framework of his allegory a legend which might have been lifted bodily out of the Thousand and One Nights. The surviving thirty eventually recognize themselves as being the deity (si murgh - Simurgh), and then merge in the divine Simurgh.' It is not difficult to apprehend in this elaborate and beautiful allegory, surely among the greatest works of religious literature, the influence of the animal fables of Ibn al-Muqaffa'. No created being is unconnected with Him: the connection. 'The world of creation is endowed with (diverse) quarters and directions, (but) know that the world of the (Divine) Command and Attributes is without (beyond) direction. Rumi's beliefs derived from the Koran, the Hadith, Islamic theology and the works of Sunni mystics like Sana i, Attar, and his own father, Baha al-Din Valad.'Д®ssentially it is single and indivisible, hence the Prophets and saints, having been entirely purged of sensual affections, are one in spirit, though they may be distinguished from each other by particular characteristics. Rumi did not come to his theology of tolerance and inclusive spirituality by turning away from traditional Islam or organized religion, but through an immersion in it his spiritual yearning stemmed from a radical desire to follow the example of the Prophet Muhammad and actualize his potential as a perfect Muslim.To understand Rumi one must obviously understand something of the beliefs and assumptions he held as a Muslim. What hope can you have from being without need? What is the utmost end of a need? Finding what has no needs! What is the ultimate end of seeking?

The other quality is being without a need. And he wrote then his poems called вЂњDivan e Shams. Of Other Sufis / The вЂњDivan e Shams TabriziвЂќ and вЂњMathnawiвЂќ of Jalaldin. Divan-e Shams is a masterpiece of wisdom and eloquence.

Without this essence there is no existence and there is no life.Дivan-e Shams-e Tabrizi In Urdu Pdf 154. Immanence, derived from the Latin in manere вЂ“ вЂњto remain withinвЂќ вЂ“ refers to the divine essence permeating the whole Cosmos and forming the basis of existence and life. Words cannot reveal it.В вЂњFihi Ma FihiвЂќ refers to the вЂњImmanentвЂќ aspect of the Cosmic Consciousness. There is no more to reality than reality. O Shams-e Tabrizi, you Compassionately blend and renew. Brief notes on Divan-e Shams Divan-e Shams is a masterpiece of wisdom and eloquence. From Divan e Shams Tabrizi 1 Ghazals 1 Given 1. Malfoozat e Rumi, Fihi Ma Fihi Pdf, Fihi Ma Fihi Urdu, Fihi Ma.

Divan e shams tabrizi pdf in urdu