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Quote by Abhijit Naskar

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Neurosonnets: The Naskar Art of Neuroscience

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Abhijit Naskar

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“Futuwwah is the way of the fata. In Arabic, fata literally means a handsome, brave youth. After the enlightenment of Islam, following the use of the word in the Holy Koran, fata (plural: fityan) came to mean the ideal, noble, and perfect man whose hospitality and generosity would extend until he had nothing left for himself; a man who would give all, including his life, for the sake of his friends. According to the Sufis, Futuwwah is a code of honorable conduct that follows the example of the prophets, saints, sages, and the intimate friends and lovers of Allah. The traditional example of generosity is the prophet Abraham, peace be upon him, who readily accepted the command to sacrifice his son for Allah's sake. He is also a model of hospitality who shared his meals with guests all his life and never ate alone. The prophet Joseph, peace be upon him, is an example of mercy, for he pardoned his brothers, who tried to kill him, and a model of honor, for he resisted the advances of a married woman, Zulaykha, who was feminine beauty personified. The principles of character of the four divinely guided caliphes, the successors of the Prophet Muhammad, peace and blessings be upon him, also served as guides to Futuwwah; the loyalty of Abu Bakr, the justice of 'Umar, the reserve and modesty of 'Uthman, and the bravery of 'Ali, may Allah be pleased with them all. The all-encompassing symbol of the way of Futuwwah is the divinely guided life and character of the final prophet, Muhammad Mustafa, may Allah's peace and blessings be upon him, whose perfection is the goal of Sufism. The Sufi aims to abandon all improper behavior and to acquire and exercise, always and under all circumstances, the best behavior proper to human beings; for God created man "for Himself" as His "supreme creation," "in the fairest form." As He declares in His Holy Koran, "We have indeed honored the children of Adam.”

Sufi WayWay Of The WarriorSpiritual WarriorCode Of HonorFutuwwahProphetic Way Of BeingProphetic ExampleSufi Chivalry
Book:The Way of Sufi Chivalry
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“Whether a friend is with you or away from you, continue loving him. 'Umar ibn Ahmad recites a poem of Yazid al-Muhallabi: If you part from us, may God lead You to beautiful places. When you come to us, you are always welcome. When you go, do not fear that we will ever forget you. When you come, do not feel that we will ever have enough of you. (p. 95)”

FriendshipCompanionshipSufiSufi WisdomSufi WayFriendship And LoveSufi Way Of BeingSoulmate Relationship
Book:The Way of Sufi Chivalry
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“When we hear our own song as a part of the world song it has a richness, passion and purpose born from the integration of the individual with the whole. It is only in relation to the whole that we can appreciate the full range of our own potential, for the simple reason that our life has a purpose beyond our individual self. When we hear the song of the world soul our own song resonates with this deeper destiny. (p. 104)”

Sufi WisdomSufi WayLlewellyn Vaughan LeeThe Bond With The Beloved
Book:The Bond with the Beloved: The Mystical Relationship of the Lover & the Beloved
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“I have loved in life and I have been loved. I have drunk the bowl of poison from the hands of love as nectar, and have been raised above life’s joy and sorrow. My heart, aflame in love, set afire every heart that came in touch with it. My heart has been rent and joined again; My heart has been broken and again made whole; My heart has been wounded and healed again; A thousand deaths my heart has died, and thanks be to love, it lives yet. I went through hell and saw there love’s raging fire, and I entered heaven illumined with the light of love. I wept in love and made all weep with me; I mourned in love and pierced the hearts of men; And when my fiery glance fell on the rocks, the rocks burst forth as volcanoes. The whole world sank in the flood caused by my one tear; With my deep sigh the earth trembled, and when I cried aloud the name of my beloved, I shook the throne of God in heaven. I bowed my head low in humility, and on my knees I begged of love, “Disclose to me, I pray thee, O love, thy secret.” She took me gently by my arms and lifted me above the earth, and spoke softly in my ear,“My dear one, thou thyself art love, art lover, and thyself art the beloved whom thou hast adored.” COMPLETE SAYINGS , 693”

Love Quotes And SayingsSufiDivine LoveIlluminationSufi WaySufi PoetrySufi GnosisHazrat Inayat KhanDivine OnenessThe Inayati Order
Book:The Heart of Sufism: Essential Writings of Hazrat Inayat Khan
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“I f anybody asks what Sufism is, what kind of religion is it, the answer is that Sufism is the religion of the heart, the religion in which the thing of primary importance is to seek God in the heart of mankind.”

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Book:The Heart of Sufism: Essential Writings of Hazrat Inayat Khan
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“The symbol of the Sufi Movement, which is a heart with wings, denotes its ideal. The heart is both earthly and heavenly. The heart is a receptacle on earth of the divine Spirit, and when it holds the divine Spirit, it soars heavenward; the wings picture its rising. The crescent in the heart symbolizes responsiveness. It is the heart that responds to the spirit of God which rises. The crescent is a symbol of responsiveness because it grows fuller as the moon grows fuller by responding more and more to the sun as it progresses. The light one sees in the crescent is the light of the sun. As it gets more light with its increasing response, so it becomes fuller of the light of the sun. The star in the heart of the crescent represents the divine spark which is reflected in the human heart as love, and which helps the crescent towards its fullness. The Sufi Message is the message of the day. It does not bring theories or doctrines to add to those already existing and which puzzle the human mind. What the world needs today is the message of love, harmony, and beauty, the absence of which is the only tragedy of life. The Sufi Message does not give a new law; it awakens in humanity the spirit of brotherhood, with tolerance on the part of each for the religion of the other, with forgiveness from each for the fault of the other. It teaches thoughtfulness and consideration, so as to create and maintain harmony in life; it teaches service and usefulness, which alone can make life in the world fruitful, and in this lies the satisfaction of every soul.”

SufiSufi WisdomSufi WayHazrat Inayat KhanThe Symbol Of The Sufi Movement
Book:The Heart of Sufism: Essential Writings of Hazrat Inayat Khan
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“Spiritual life means learning to become one-pointed, to focus all our energy in one direction, towards Him. Through continually repeating His name we alter the grooves of our mental conditioning, the grooves which like those on a record play the same tune over and over again, repeat the same patterns which bind us in our mental habits. The dhikr gradually replaces these old grooves with the single groove of His name. The automatic thinking process is redirected towards Him. Like a computer we are reprogrammed for God. It is said that what you think, you become. If we continually think of Allâh we become one with Allâh. But the effect of the dhikr is both more subtle and more powerful than solely an act of mental focusing. One of the secrets of a dhikr (or mantra) is that it is a sacred word which conveys the essence of that which it names. This (“In is “the mystery of the identity of God and His Name” the beginning was the Word, and the Word was with God and the Word was God”). In our common everyday language there is not this identity. The word “chair” does not contain the essence of a chair. It merely signifies a chair. But the sacred language of a dhikr is different; the vibrations of the word resonate with that which it names, linking the two together. Thus it is able to directly connect the individual with that which it names. (p. 121)”

SufismSufi WisdomSufi WayRemembrance Of GodDhikrLlewellyn Vaughan LeeThe Bond With The Beloved
Book:The Bond with the Beloved: The Mystical Relationship of the Lover & the Beloved
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