Saints of God

17/03/2026

Inner Quite is Real Peace... Sayyedi Know and found SARKAR is Enough.

16/03/2026

Essence of RA SARKAR Gohar Shahi Explained by Sayyedi

07/03/2026

Religiousness means the circumference, and spirituality means the center. Religiousness has something of spirituality, but only something – a vague radiation, something like a reflection in the lake of the starry night, of the full moon. Spirituality is the real thing; religiousness is just a by-product.
And one of the greatest misfortunes that has happened to humanity is that people are being told to be religious not spiritual.
~ OSHO

Rumi viewed religion as a necessary outer framework of laws and rituals, but regarded spirituality (specifically Sufi mysticism) as the essential, inner path of divine love (Ishq) that ultimately transcends formal religious boundaries.Rumi often proclaimed that his "religion" was love, stating,
"My religion is love and every heart is my Temple".
This implies a focus on universal spirituality over rigid dogma.
Beyond formal constraints, Ibn ‘Arabi describes a, "religion of love" where the heart is refined to see God in all forms, allowing for a universal, mystical understanding of faith.

04/03/2026

KHIDR ( The Green Man) and water of life and heart's activation
~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~
Sufi tradition often places Khidr as the initiator of the saints and a mentor to various mystics, acting as a "hidden" guide for those who lack a physical spiritual master.Sufi tradition often places Khidr as the initiator of the saints and a mentor to various mystics, acting as a "hidden" guide for those who lack a physical spiritual master.
In Rumi’s Masnavi and poetry, Khidr symbolizes the inward, esoteric knowledge (ilm-e-laduni) that transcends dogma and literalist religious understanding. He is the guide for seekers whose hearts are ready for deeper spiritual truths.Rumi often refers to Khidr as the one who has found the "Water of Life," rendering him immortal and ever-present to guide the perplexed.Rumi emphasizes that the true Khidr is often found within the heart. In one of his narratives, a man crying out to God in despair sees Khidr in a dream, who informs him that his longing and tears are actually the "return message" and the connection to the Divine.
according to Ibn ‘Arabî, there are four ever-living guides, who have not tasted death (Enoch/Idris; Elijah/Ilyas; Jesus/’Isa; Khidr), of whom two are heavenly, having ascended (Enoch and Jesus), and two are earthly (Elijah and Khidr).

Sayyidi RA Younus AlGohar 1st time explain the status and Rank of Khidr(R.A).
Khidr(A.S) rank is "Naqeeb e Auliyah". It is a rank between Prophethood and Sainthood. He usually perform two roles as "Naqeeb e Auliyah" , he takes tests of Saints .As like an examiner . Along with that , if sainthood either ceases to exist or never existed in a religion , then God sends in those regions Khidr(A.S) to grant the chosen ones spiritual knowledge.
For instance, there are many Hindu saints , but how did they obtain spiritual benevolence when they don't have sainthood established system in their religion? So , God sends Khidr(A.S) to such people.He connects people to God through Spiritual knowledge .
For Example saint Kabir,Hari Lal, Narayan Das, Sai Baba, Guru Nanik Dev ji. Such people are Granted Spiritual benevolence by Khidr upon God's command.In Hinduism Khidr(A.S) is known as Vishnu Maharaj.(as mystical, protective figure who appear to guide or save individuals,with timeless wisdom and the preservation of divine order.etc.traditionally represented with blue skin, representing the infinite sky/ocean ).
And Khidr(A.S) are still alive. Behr-e-Zulmat( ocean of darkness ) , Aab-e-Hayyat( water of life ) these all things are associated with Khidr(A.S). This world is known as "Ocen of Darkness"

Haq bahu sKund zulmaat andher ghubaaraan,
Raah nen khauf khatar de hoo.

Aab hayaat munawwar chashme,
Saaye zulf ambar de hoo.

Mukh mahboob daa khaanaa kaabaa,
Aashiq sajdaa karde hoo.

Misal Sikandar dhoondan aashiq,
Palak aaraam na karde hoo.

Khizr naseeb jinhaan de Baahoo,
Ghutt othe jaa bharde hoo.

–
Translation:-
Utter dark and fearsome is the path,
Leading to the shining pool of the water of life-

Like the Beloved’s radiant face,
Hidden under his locks, dark and fragrant.

The Master’s face is the holy Ka’ba,
To which lovers prostrate themselves in obeisance.

As Alexander sought the water of life in the world,
So lovers relentlessly search for this nectar within.
But only fortunate souls
Blessed with a Master’s guidance Drink from that pool of nectar.
~
Eh tan Rabb sachche daa hujraa,
Wich paa faqeeraa jhaatee hoo.
Naa kar minnat khwaaj khizr dee,
Tain andar aab hayaatee hoo.
Shauq daa deevaa baal hanere,
Mat labbhee vast kharaatee hoo.
Marn theen agge mar rahe,
Jinhaan Haqq dee ramz pachhaatee hoo.
Translation :-
This body is the temple of the true Lord;
Peep within it, hermit!
You need no help from Khwaja Khizr: *
The water of life is already within you.
Light the lamp of love in your heart,
To dispel the darkness within And discover the long-lost treasure.
Those who realize the secret of God,
Die before death [and find everlasting life].
~BY Secret of hu Haq Ba~hu(R.A)

Faqeer Noor Muhammad klachvi(R.A) wrote in his famous book Irfan
The value of commemorating God the Almighty , His Personal Name Allah, and religious performances will be realized after death. The value of these esoteric jewels cannot be realized by the blind hearted sensualist people fumbling the black sea of the world who are in the habit of saying :
"Religion brings one towards the study of word Allah, which is mere inertia , idleness and dry life. It is very difficult to discern the real worth commemorating Allah, about the name Allah and the fundamentals of religion in the examination hall of the world and there is a famous story :
Sultan Sikandar took a fancy for drinking the water of life and becoming immortal . With the few companions he set out in the search of it under the guidance of his holiness Khizr(p.b.u.h) , they reached a place where sunlight could not pe*****te, which is called black sea and it is pitch dark there . Unfortunately Sikandar and his companions lost their way in darkness.They were separated from Khizr(p.b.u.h) and lost his guidance. After wandering about in the darkness for a while they reagained the company of Khizr(p.b.u.h) who had reached the fountain of water of life and was parttaking of it. Since they had run shorts of provisions, all were agreed on going out of the black sea and returning to their country, Khizr(p.b.u.h) their guide , was moved by their deprivation and he gave them another advice. He said " Perhaps you were not destined to drink the water of life. But i will tell you another useful. The stones and pebbles that you feel under your feet are rubies, diamonds and jewels. Fill these up in your provision sacks and take them away. They will make you rich in your country.Believing in the verasity of Khizr(p.b.u.h) , some of his companions filled their portamanteaus with the stones. Some were less credulous and picked up only few stones. The rest said Formerly Khizr(p.b.u.h) too had misguided them by making them wander hither and thither in the darkness and that the unprofitable trouble of picking up stones would also proof futile. So they picked up nothing.When they left the place and crossed the black sea and opened their portamanteaus in the broad daylight, their surprise knew no bounds because they saw heavy and useless stones and pebbles were precious stones.Those who had picked up no stones grieved heavily and those who had picked up only a few were also very sorry.But those that had brought more stones got very rich in the world.
This is a fable which on all fits with the material life.The world is the black sea. The light of his Personal name Allah is the water of immortality which is sprouting beneath the stone of heart , i,e , the invisible world under the heart . The felicitous people are the special selected people who drank full of it, became immoral , and were made prophets and saints like Khizr(p.b.u.h) . Whoever drank the water of immortality of the light of his personal name Allah gained eternal life and lived forever through the personal light of God the most high. Like Khizr(p.b.u.h) God the Almighty made them the guides of His creation in this world and next.
"Different from Khizr(p.b.u.h)'s spring of life which is in the utter darkness is our water the source of which is the name of Allah".

02/03/2026

Soul's trapping & coming here shows its limitation and ignorance of consciousness
~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~
In all mystery teachings , spiritual and inner enlightening teachings , we found an major misunderstanding that in all humans , there is something eternal phenomena in all humans. Unfortunately That is not the case for everyone . For example when any higher soulful phenomena , says that " "Never Born – Never Died – Only visited this Planet Earth between December 11, 1931, and January 19, 1990" , it cannot be real for everyone.A common soul and a satguru cannot be with same soulful and existential phenomena , a nank cannot be like you , a kabir cannot be like you , a Prophet like Jesus cannot by like common human. Either you believe or not , can comments but fact remains fact. As Allama Iqbal (R.A) also rejected it. According to Allama Iqbal’s philosophy, the hereafter (or more specifically, immortality) is not an automatic, guaranteed right for every human being. Instead, Iqbal believed that immortality is a continual, earned achievement resulting from the development of the human ego (essential I-ness ,Khudi). So, here Sayidi RA Younus AlGohar mention and explain how required souls growth with strengthening it through required spiritual guide and practices. so human can take 2nd birth or spiritual birth . Surah Ghafir (40:11):
"They will say'Our Lord! You have made us die twice and given us life twice. Now we confess our sins. So is there any way out?'" also mention in bible this twice birt and death phenomena . , If soul, consciousness or nothingness in most and common human is the self sufficient ultimate source , then it cannot be trapped and fall in this world.As , souls journey here, its consciousness manifestation here , It itself shows something of "Darkness ", of soul's as totality of consciousness.That it feels no difference between its own "soul-ness" , its own "conscousness " and essential ultimate existence or essential essence of every soul. Inner journey or awakening , is said to read your own consciousness , to awakening soul , to reach God , to know your own self within , to found nothingness and its manifestation in everything. As we found otherness everywhere , same time oneness exists in depth of whole existence and its existence itself bound to tell that real DIVINITY , as ultimate consciousness flowing through whole existence through ultimate nothingness , it is BEYOND too.
Otherwise this consciousness , the soul phenomena , these souls cannot be fall into trap( to experience journey here). Trap , in trap of ONENESS and OTHERNESS.Consciousness, in any way , cannot be appear as unconsciousness, otherwise cannot be ultimate source , ultimate consciousness . it will be limited.
A god which don't know that he exists in a form , without knowing that he is essentiallly a God. As God is feeling pain, passing through suffering , cycles of birth and death ettc.And God is searching his/her own self and same time saying that it is God too, you are God too.whole God is there , saying NOTHINGNESS is not only NOTHINGNESS it is EVERYTHING.Something is also there, which cannot be define , which cannot be end, which cannot be limited . OTHERWISE an awakened SOUL, any Buddah , Any Enlightened Spiritual master , with its all God-hood, with its all "TOTALITY OF CONSCIOUSNESS" should be able to change the whole existence phenomena , its whole creation and manifestation.But there was no spiritual master , came into existence , appeared here , which even with knowing that what is this whole play , consciousness play of nothingness , this is that , that should be like this , and better can be done , by my own divinity, and i am going to do that , NO , NOT POSSIBLE FOR ANYONE . You can enjoy it, can say that should enjoy it , can teach how one should do with it, but you cannot change it for whole. cannot create something better for whole. you can say , do this , do that , there is no God , you are a God , you can experience it. Its negation , don't mean that i am negating its reality , God is dreaming , this whole universe it DREAM OF GOD OR BAHAMAS, etc. etc. . God in its essence should not be with a dreaming phenomena , otherwise it cannot be a God in its essence. When even an awakened yogi don't sleep and lost in dreams , how in its a God can be fall in Dreaming essentially ? Consciousness with your own experiences , can say that , it is all God's dream. Dream itself mean that in dream , you don't know that you are in dream. God's dreaming mean that God's don't know that he is dreaming.IT CANNOT BE SAID A DIVINITY , IT CANNOT BE SAID CONSCIOUSNESS . Any possibility of godliness , its growth possibility , itself sufficient proof of limitation of your quality of godliness.You can deny God existence , as creator , but then you cannot go with this believe of godliness as ultimate of totality of consciousness and source.In another way, in hidden way you accept it. Otherwise its opposite is atheist phenomena.
Yes there can be many ways, surly true ways , with witnesses and experiences , can show you that ultimate is NOTHINGNESS and your essential role can be only a pure witnessing of it. specifically if you reach and focus upon crown center , at ultimate consciousness center without all else , with ignoring all your heart and chest.
And There can be many Sufis ,which can truly show you that something beyond it , divinity .How o be with God with its totality.Journey to reach God, to meet God, journey to reach your own consciousness , with its totality is different , from knowing that the essence of existence , which is also beyond NOTHINGNESS , from the soul phenomena ,from the totality of consciousness , of soul's consciousness.
The ultimate consciousness center , crown chakra , in sufi's way latiffa ANA ( ana ul haq)
holds itself veils. essentially 3 types veils , darkness veil , essential soulful lights veil and God-hood veil.

26/02/2026

Usually ,Aalam al-Ghayb (علم الغيب) or Al-Ghayb in the Qur'an refers to the "Unseen," representing realities that are concealed from human senses, perception, and empirical, scientific observation. It is a foundational concept in Islamic theology, emphasizing the boundary between the physical world (shahadah) and the metaphysical realm, with knowledge of the latter primarily restricted to God. in Theological Scope: It encompasses the essence and attributes of Allah, the existence of angels, Jinn, heaven (Jannah), hell (Jahannam), the Last Day, and divine decree (Qadr). But it is not so in its essence , it is beyond from all this. Here Sayidi RA Younus AlGohar showing the fact that in unseen world you can customize. Even can create your own way Paradise. As Jesus (A.S) says John 14:2: "In my Father's house are many mansions: if it were not so, I would have told you. I go to prepare a place for you" (KJV). So, unseen world cannot be compared by any Paradise .The term and its variations appear over 60 times in the Qur'an.The Qur'an (31:34) states that only Allah has the "keys to the unseen."While Allah is the ultimate Knower of the Unseen, the Qur'an indicates that He reveals some of this knowledge to His messengers.Verse 72:26-27: "Knower of the Unseen, He does not disclose His Unseen to anyone, except to an apostle He approves of".

26/02/2026

Presence of heart , muraqabah and Mindfulness in the Context of the Hadith of Ihsan
~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~
"No Prayer is complete without presence "
~ Rumi ~
Prophet Mohammad (pbuh) has said: “Prayer without presence of heart is devoid of truth.”
In Sufism sincere devotion, love, and presence are the true essence of worship, far outweighing mere mechanical recitation or physical movements. Sufi tradition teaches that if the heart is not present, the prayer is simply "playing" or empty ritualism.
Prophet (PBUH) said " "Ihsan is to worship Allah as if you see Him, and if you do not see Him, then indeed He sees you" (Sahih Muslim).
Sufis believe Allah looks to the heart, not just the physical form. Rumi taught that if the heart does not bow, the physical bowing of the body is merely "dust and shadow".The seven bodily postures of the ritual prayer are symbols of the stages on the Spiritual Journey of Return to the Source and also the seven levels of knowledge through which the traveller (salik) passes on his ascent.
Haq Bahu(R.A) says
If you don’t have the Master’s presence within,
You will not attain acceptance in God’s court,
Useless is all prayer, futile is all chanting.
You can fast, you can pray the whole night through,
To supplement your daily prayer;
You can also perform numerous acts of charity;
But if your heart is not purified, You will not feel God’s presence within.
If you have not died before your death,
chanting in group prayers will avail you nothing.
In another place says that
Formal prayer and prostration are feeble pursuits.
Fasting has little merit, other than to save food.

Only they go on pilgrimage to Mecca
Who are not wanted at home.

Only they pray loudly, professing their devotion,
Who are deceptive of intent.

But those who have found God’s Name in their hearts
Care not to fast nor prostrate themselves in formal prayer.
A subjective hermeneutic analysis of mindfulness within
the framework of ihsan,

as articulated in the Hadith of Gabriel, provides profound insights into its spiritual
significance and contemporary relevance for Muslims. This approach enables an immersive engagement with the Hadith recorded in Sahih Muslim, wherein the Prophet
Muhammad SAW defines ihsan as worshipping Allah “as though you see Him,” and, if that is unattainable, maintaining awareness that Allah observes all actions..
This perspective emphasizes that mindfulness in the context of ihsan surpasses ordinary attentiveness; it embodies a heightened state of consciousness infused with
a divine dimension. The practice involves continual awareness of Allah’s oversight, fostering moral vigilance, sincerity, and ethical conduct in both worship and daily life.
Contemporary qualitative studies among Muslim communities in the United Kingdom indicate that many perceive a strong alignment between mindfulness and
Islamic practices. Rituals such as salat (prayer) and Qur’anic recitation serve as practical applications of this mindfulness, enabling believers to focus on Allah and
cultivate a deeper spiritual connection. These findings suggest that ihsan, as a form of mindfulness, retains its spiritual potency while demonstrating adaptability to
modern cultural and social contexts7.
Subjectively, ihsan encourages individuals to cultivate heightened spiritual awareness in both worship and daily life. For example, during salat (prayer), the concept of “as
though you see Him” motivates Muslims to internalize Allah's presence, thereby enhancing devotion, focus, and concentration. When such direct visualization is
challenging, the awareness that “He sees you” serves as a guiding reminder to maintain sincerity and mindfulness in every action and supplication. Classical scholars, including
Ibn Hajar al-‘Asqalani and al-Nawawi, emphasize that ihsan represents the perfection of worship, rooted in devotion, sincerity, and the constant consciousness of
Allah’s oversight. This experience is inherently personal, shaped by an individual’s spiritual imagination and level of faith, resulting in a diverse range of interpretations and
experiences of ihsan.
Moreover, mindfulness in ihsan extends beyond theoretical understanding to practical implementation in daily life. Devotional prayer (khushu‘) exemplifies this
principle, as individuals endeavor to remain fully present before Allah. Similarly, acts of remembrance (dhikr), such as the conscious recitation of “Subhanallah” or
“Astaghfirullah,” foster a sustained inner connection with Allah even outside formal worship. Within Sufi traditions, the practice of muraqabah cultivates continuous awareness of Allah’s oversight, as highlighted by scholars such as alQushayri and al-Sarraj, who explicitly link this practice to the Hadith of Ihsan. Additionally, self-reflection
(muhasabah) functions as a critical mechanism for evaluating one’s actions and intentions, ensuring alignment with the consciousness of Allah’s presence, as elucidated
by Ibn Rajab al-Hanbali.
Even in social interactions, ihsan manifests through honesty, patience, and justice toward others, which, according to al-‘Uthaymin, constitutes an essential aspect
of ihsan toward fellow beings. Collectively, these practices demonstrate that mindfulness in ihsan reflects a holistic awareness that permeates all facets of life.
A critical distinction between muraqabah in the context of ihsan and secular mindfulness warrants consideration. Muraqabah is inherently theocentric, with
all awareness directed toward Allah, as articulated by alMuhasibi, who describes it as vigilance in obedience and avoidance of sin for Allah’s sake. In contrast, secular
mindfulness is largely self-centered, focusing on thoughts, emotions, and environmental stimuli without a God-centric spiritual dimension. The objective of muraqabah is to attain
closeness to Allah and spiritual excellence, as emphasized by Ibn Qayyim al-Jawziyah in Madarij al-Salikin, whereas secular mindfulness primarily aims to enhance
psychological well-being, such as reducing stress or improving attentional control. Practically, muraqabah involves acts of worship, including prayer and dhikr,
whereas secular mindfulness employs meditation techniques. Their contextual foundations also differ: muraqabah is rooted in Islamic teachings, grounded in the
Qur’an and Hadith, while secular mindfulness often draws from Buddhist traditions adapted to contemporary scientific frameworks. For Muslims, muraqabah engenders
tranquility infused with awe and love for Allah, whereas secular mindfulness offers calm without transcendent meaning.
The practical implications of mindfulness within ihsan are evident in both worship and mental health. Cultivating full awareness during prayer enables individuals to
concentrate more intently on recitations and ritual movements, rendering worship more meaningful and spiritually vibrant. Similarly, dhikr and muraqabah provide
emotional solace amid life’s pressures, while muhasabah encourages continuous self-reflection and personal growth.
From a mental health perspective, devoted prayer and muraqabah have been shown to reduce anxiety, as supported by contemporary studies cited by Shahid Ijaz,
while simultaneously fostering a sense of security through the awareness of Allah’s constant supervision. Imam alGhazali, in Ihya’ ‘Ulum al-Din, emphasizes that dhikr and
muraqabah purify the heart from restlessness, a perspective that resonates with the psychological benefits attributed to secular meditation practices.
In conclusion, through the lens of subjective hermeneutics, mindfulness as articulated in the Hadith of Ihsan emerges as a God-centered spiritual awareness that permeates both worship and daily life, transforming routine actions into profoundly meaningful experiences. Its holistic practices, from devoted prayer and dhikr to ethical conduct
toward others, position ihsan as a comprehensive framework for living. Unlike secular mindfulness, which is primarily self-focused, ihsan directs awareness toward a
deeper, relational consciousness of Allah, fostering both
spiritual elevation and psychological well-being.
~ THE IHSAN HADITH AS THE SPIRITUAL
FOUNDATION OF MURAQABAH: A
COMPARATIVE STUDY WITH CONTEMPORARY
MINDFULNESS
Amien Nurhakim, Andi Rahman1
Faculty of Ushuluddin & Islamic Thought. Universitas
PTIQ Jakarta. Daerah Khusus Ibu Kota (DKI) Jakarta.
12440. Indonesia.

26/02/2026

SARKAR Gohar Shahi Se Nisbat Hai Ya Nahi hai iska Kasoti Prachar work
Sayyedi Younus AlGohar
Watch ALRA TV live Mehfil

24/02/2026

Rumi famously described forgiveness as "the fragrance that flowers give when they are crushed". It implies that even when hurt or "crushed" by others, the soul should respond with beauty and grace, not bitterness. So, with essential love's flow , It is still kissing flower with bearing all wounds of heart by its thorns.

19/02/2026

Here Sayidi tells that Goharian Spiritual way is totally unconditional and different , as unconditional love, or Ishq, it is direct link with a divine, formless, and boundless force that transcends personal ego and earthly conditions with removing humanity limitations images and forms.

“No matter who you are, where you're from, what your background is, what you've done and haven't done, what status or wealth you do or don't have, Martian or not, you can find total peace, unconditional love, complete fulfillment, and an abundance of joy in your life. I promise that you are not the exception, even though it may seem like it. Love knows no boundaries. An open mind and a willing heart are all you need to receive every answer you've been looking for.”

― Joseph Nguyen, Don't Believe Everything You Think

As in Rumi's words
Come, Come, Whoever You Are
Wonderer, worshipper, lover of leaving.
It doesn't matter.
Ours is not a caravan of despair.
Come, even if you have broken your vow
a thousand times
Come, yet again, come, come.





Sufi

17/02/2026

17/02/2026

"knowing thyself" and the role of a "spiritual mentor" are intertwined, focusing on the inward journey from ego-centered existence to divine love, often facilitated by a guiding, enlightened master and activation of heart. The true knowledge of God is inseparable from knowing one's own soul.The ultimate truth is not found in the external world or solely through intellectual study, but within the human heart. Following the tradition of "He who knows himself knows his Lord," our master Younus AlGohar taught that by facing both the dark and bright sides of our nature with honesty, we reach a supreme form of consciousness through the blessings of Spirtual mentor. "Know thyself" means breaking free from the shackles of the ego (the "phenomenal self") to embrace the "cosmic or universal self," which described as a "ruby encased in granite". A true mentor acts as a mirror that reflects the seeker’s own highest potential and the divine, rather than just teaching dogma.The mentor helps the student, or disciple, navigate the "dark night of the " and overcome the "ego-driven" and . A true does not want to create dependence but rather encourages the to find their own and inner voice. Without a guide, the journey is slow and perilous. Love is the force that connects all , breaking down the barriers of "I" and "you," and leading to ultimate union with the Beloved (Spiirtual mentor ,God). So a seeker should look within , trust the spiritual journey, and surrender to the transformative power of love with the guidance of a mentor, to find the "mine of gold" that lies within each soul.

Haq Bahu(R.A) says that if you want the oneness of God , massage the feet of your spiritual master( Murshid , beloved).

Alama Iqbal(R.A) says :
Hech chize khud ba khud chize na shud…

Hech aahan khud ba khud tege na shud…

Maulvi har giz na shud maula-e-room…

Ta gulaam shams tabrezi na shud.

Literal Translation: Nothing becomes a thing by itself; No iron becomes a sword by itself; The theologian (Maulvi) never became the Master of Rome (Rumi); Until he became a servant of Shams Tabrezi.

This verse highlights the importance of a spiritual guide (Murshid or Mentor) in Sufism. It suggests that academic knowledge (being a "Maulvi") is not enough to reach spiritual perfection or divine love; one must submit to a master, just as Maulana Rumi submitted to his mentor, Shams Tabrezi.

The face of Shamsi Dín, Tabrīz’s glory, is the sun
In whose track the cloud-like hearts are moving.

O Shamsi Tabrīz, beauty and glory of the horizons,
What king but is a beggar of thee with heart and soul?
~
The divine glory settles into a mountain nest.
The emperor and the source of light , Shams Tabriz, lives here ,
with no location in my chest .
~
"Come, O Shams of Tabriz, honored on all horizons, you are a rare moon with incomparable form!"
~
"The face of the sun is Shams, the glory of Tabriz, / Our hearts, like clouds, trail after him."
~Rumi




Sufi