So the big bullets said, "I don't know anything while staying in Fana Gambham, Fana Gambham, Manan Namidanam, that is, Fanaar Mekam." Because when mixed with a lot of water, everything becomes one.
Maulana Jalaluddin Rumi has highlighted this extreme truth in his book Masnavi Sharif and has given little importance to the history of the events of practical life. Rumi has created a path to know the real and only goal of human life by creating various stories and allegorical structures. So he has said that he has accepted the essence of the Qur'an and left the rest to the scribes. So many of the scribes could not be happier with Rumi's comment, but rather a suppressed anger is often kindled by a smoldering fire. And the Wahhabis and Shiites can't even hear Rumi's name. Because, these two sects directly deny spiritualism. That is why the Wahhabis have even publicly declared Rumi as one of the five best infidels (?). There is so much self-contradiction in the Wahhabi and Shiite practices that one can only conclude with a little bit of impartial research.
In Surah Ibrahim of the Qur'an, Allah says: There is no nation or community that has not sent a great man (messenger) to explain and explain the signs of God based on the language and culture of that nation or community. In that case, we can see that there can be huge differences in the question of regionalism in the rituals, and it is normal to have them, but the tone of unity on the main issue seems to be increasing.
One can capture that basic unity, No one can again. Everybody keeps blaming, criticizing, writing against each other, but the tone of an invisible unity seems to be growing from beginning to end. Researchers are still struggling to gather enough evidence before reaching the final conclusions about the nature of the bridge.
Believers in many Sufi doctrines seem to have the slightest hint of Wahhabi in the complex patchwork of scribes. However, under the pressure of society, many people are forced to keep this unintentional smell as a pillow. Again, many Shandhabids are also dressed as Sufis and many are caught in their clutches. These are the ones who make the subject more confusing, more confusing, more complicated by urinating in the public field of Sufism.
Only fathers and fathers fall into their clutches all their lives. Call, but can not do anything and preach the philosophy of getting everything after death or after leaving the body. Eventually those who are reluctant to meditate on Merakaba are forced to write their names in the rest of the book.
Maulana Jalaluddin Rumi has highlighted this extreme truth in his book Masnavi Sharif and has given little importance to the history of the events of practical life. Rumi has created a path to know the real and only goal of human life by creating various stories and allegorical structures. So he has said that he has accepted the essence of the Qur'an and left the rest to the scribes. So many of the scribes could not be happier with Rumi's comment, but rather a suppressed anger is often kindled by a smoldering fire. And the Wahhabis and Shiites can't even hear Rumi's name. Because, these two sects directly deny spiritualism. That is why the Wahhabis have even publicly declared Rumi as one of the five best infidels (?). There is so much self-contradiction in the Wahhabi and Shiite practices that one can only conclude with a little bit of impartial research.
In Surah Ibrahim of the Qur'an, Allah says: There is no nation or community that has not sent a great man (messenger) to explain and explain the signs of God based on the language and culture of that nation or community. In that case, we can see that there can be huge differences in the question of regionalism in the rituals, and it is normal to have them, but the tone of unity on the main issue seems to be increasing.
One can capture that basic unity, No one can again. Everybody keeps blaming, criticizing, writing against each other, but the tone of an invisible unity seems to be growing from beginning to end. Researchers are still struggling to gather enough evidence before reaching the final conclusions about the nature of the bridge.
Lalon, Bulle Shah, Shah Abdul Latif Ditai, Amir Khasru, Hafiz Siraji, Sanayi, Jami, Rumi, Kabir, Jagadbandhu, Sudhan Vaishnav, Jagadish, Panju Shah, Dudu Shah, Jalal's compositions sound like a great unity. We see the traditional message of universality in their voices and writings.
Believers in many Sufi doctrines seem to have the slightest hint of Wahhabi in the complex patchwork of scribes. However, under the pressure of society, many people are forced to keep this unintentional smell as a pillow. Again, many Shandhabids are also dressed as Sufis and many are caught in their clutches. These are the ones who make the subject more confusing, more confusing, more complicated by urinating in the public field of Sufism.
Only fathers and fathers fall into their clutches all their lives. Call, but can not do anything and preach the philosophy of getting everything after death or after leaving the body. Eventually those who are reluctant to meditate on Merakaba are forced to write their names in the rest of the book.