An intense yearning for the Divine is the prime spiritual state of a true heart.
Like an ocean longs for the shore, like a moth longs for the flame, like a nightingale longs for the rose, we yearn for union in the Divine.
Below are 10 Islamic mystical expressions of yearning…
‘You have infused my being
Through and through,
As an intimate Beloved must
Always do.
So when I speak I speak of only You,
And when silent, I yearn for You.’
—Rabia Basri (718–801)
‘A breast riddled with sorrow do I want,
So I can deeply of my sad love chant.
He that is cut off from his roots and torn away
Will yearn to return to that home someday.’
—Jalāl al-Dīn Muḥammad Rūmī (1207–73)
‘Beauty yearned to see itself;
It turned to man to sing its praise.
O how the heart of this mystic
Yearns and longs for your life-giving glance.
How long will You
Your lovers deny?’
—Ḥāfeẓ-e Shīrāzī (c. 1325–90)
‘Though I’m buried in the dust
I yearn for the Beloved, as I must.
The spark of Love did my being set afire,
The ashes smoulder still with Your desire!
Everything is but illusion, like a mirage;
I know I do not exist, yet the doubt persists.’
—Shah Niaz (1742–1834)
‘Longing for the black down of your cheek,
I become earth that has no dust.
Were I to become completely destroyed, I would still speak
Of your cheek and lip.
Were I split down the middle, I would still not sever
Myself from the sword of your glance.’
—Şeyh Gâlib (1757–98)
‘Yearning for you, no trace of me remains,
O Khusrau! Why do you search for the value of your heart inside Love?
Instead, annihilate both Life and Spirit before the altar of Love.
—Amir Khusrau (1253–1325)
‘I wished to tell a candle my heart’s yearning
All that was in my heart was in its burning.
At dawn I wept; the tulip red as blood
Told of a heart on fire, and roots in mud.
The tales nightingales and angels tell
Are but the magic of your glance’s spell.’
—Mehri (14th century)
‘Your beauty overshadows the world’s allure;
It overcomes the desire
To exist, and the universe entire!
Yearning for You and torn apart,
Separation has sundered my heart!
—Farīd ud-Dīn Aṭṭār (c.1145–1221)
‘Do not ask how happy the yearning ones are when they see the place for execution:
It is the fulfilment of expectation when the sword becomes naked.’
—Mirza Ghalib (1797–1868)
‘If the eight paradises were revealed to me and the dominion of both worlds and their environs were given to me, I still would not wish them in place of a single sigh that rises at morning tide from the depth of my soul recalling my yearning for Him.’
—Bāyazīd Bisṭāmī (804–74)
It is said that at one point God yearned in His loneliness and spoke, “I was a hidden treasure and wanted to be known, so I created the world.”
Creator and creation possess a mutual yearning for the other.
The Absolute yearns to be known and we yearn for our home in the Divine.
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This is Taq-i Kisra, the world’s largest single-span brick arch.
Built over 1,400 years ago, this structure is all that remains of one of the most magnificent cities to have ever existed.
Below we explore the arch’s origins and its famous influence in the early Islamic world…
The arch is located in the ancient city of Ctesiphon—the royal capital of the Parthian and Sassanian empires.
According to the Greek geographer and historian Strabo (63 BC–24 AD), the city was founded by the Parthians as a military camp on the eastern bank of the Tigris river.
The Parthians were concerned that they could be garrisoned and attacked in their present city of Seleucia and therefore, as protection, they looked to move a portion of their military to this new city, which was located just 35 kilometres southeast of present-day Baghdad.
The mythical ruler of Persia, King Jamshid, possessed a famous cup that could reveal the universe and foretell the future.
In the Islamic mystical tradition, the Cup of Jamshid came to represent the human heart and the eternal Divinity that dwells within it as we explore below…
According to the Shahnama, an epic poem by the Persian poet Ferdowsi (940–1024), Jamshid was the fourth ruler of the world.
His reign was the greatest and most prosperous the world had ever known—eradicating sickness and poverty, while increasing prosperity and life expectancy.
Under his 300-year reign, great inventions were made, including: study of music and medicine; production of wine and perfume; manufacture of weapons and armour; mining of jewels and minerals; building of houses with bricks; navigation of the seas; and usage of cloth and silk.
The artistic hallmark of the 16th century Ottoman golden age is the ‘Saz’ style—a type of floral ornamentation used in drawings, textiles, ceramics, carpets, metalwork, and more.
Below, we explore both the origins and the unique qualities of this beautiful and iconic style…
The Saz style is characterised by lovely patterns of expressive palmettes and exaggerated flower designs.
A central feature of this style is the inclusion of long, curving, serrated and feather-like leaves that are called ‘saz leaves’ (or ‘hançerî’).
The name of the style is believed to derive from ‘saz qalami’, meaning ‘reed pen’, which the artists would use in the Ottoman royal drafting studio to draw designs on paper before they would be delivered to a workshop and used in the production of textiles, ceramics, etc.