Shaykh Badr al-Din al-Hasani

One of his students related,“He would often ask us upon completion of his prayers, ‘Do you hear the reply of the Messenger of God (PBUH) during the tashahhud(recited during the sitting of the ritual prayer) when you say, al-salāmu ʿalayka ayyuha al-nabiyyu wa raḥmatullah wa barakātuhu?’ I used to ask, ‘And is there anybody who hears such a thing?’ He would respond, ‘There are people for whom if they lost their presence of heart with the Messenger of God (Peace and Blessing be Upon Him) for one moment, they would perish.’”

Examples of Love

It is reported that in the battle of Uḥud, when attacking the Prophet (PBUH) the enemy forced him to fall into a ditch and his life was then endangered.  There was no way to save him from this situation except through forming a wall of human bodies around the ditch.  The Companions competed with each other to do this.  They stood around the ditch and exposed themselves to the arrows of the enemy who sought to destroy this human fortress while another group extracted the Prophet (PBUH).  As a result, they were unable to cause any further harm to the Prophet (PBUH).  As the bodies of this human fortress would fall one after another, new men would rush to replace them.  May God’s mercy be upon all of them who taught us the true essence of loyalty and love for the Messenger (PBUH) through their actions. 

Similarly, it is reported that a woman from the Anṣār came out after hearing that her father, brother, and husband had been slain on the Day of Uḥud.  She said, “What has happened to the Messenger of God?”  They said, “[He is] well.  Thanks be to God, he is as you would like him [to be].”  She said, “Show him to me so that I may look at him.”  After seeing him she said, “Every calamity after your [safety] is insignificant.” 

When the pagans took Zayd b. Dathna (RA) out to execute him after he had been one of their prisoners, Abū Sufyān b. Ḥarb (he was still a pagan at this time) said, “I summon you by God O Zayd.  Would you prefer that Muḥammad was in your place today so that we execute him [instead] while you are with your family, safe from getting killed?”  Zayd h said to him, “By God, I would not wish for the Prophet to get pricked with a thorn in the place that he currently is [in exchange] for me to be sitting with my family.”  Abū Sufyān said, “By God, I did not see anybody who loves another person the way the Companions of Muḥammad love Muḥammad.”  Some reports state that this question was posed to Khubayb b. ʿAdī who replied, “I would not wish that a thorn prick his foot so that I may be saved.”[2]    

The intense devotion of the Companions to the commands of the Messenger of God (PBUH) is also depicted in the incident of the “three who remained behind” from the battle of Tabūk.  When the Muslims were ordered not to speak to these three individuals, there was not a single person in the community who disobeyed, neither openly nor discretely.  As they would later recollect in their own words, the city became a ghost town for them in which there was not a single soul who would acknowledge their presence or return their greetings.

The Companions of the Prophet (PBUH) represented an examplary model of individuals for whom God and His Messenger had become dearer to them than anything in their world and they became the ultimate manifestation of the reality of this love.  When ʿAlī (RA) was asked what their love for the Messenger (PBUH) was like he answered, “The Messenger of God (PBUH) was more beloved to us than our wealth, our children, our fathers and our mothers.  He was more beloved to us than cold water during intense thirst.”

ʿUrwa b. Masʿūd al-Thaqafī said to the pagans after negotiating with Prophet (PBUH) during Ḥudaybiya, “O people, by God I have served as a representative to kings.  I have been a representative to the Caesar, Kisra, and Najāshī.  By God, I have absolutely never seen a king whose people venerate him the way the Companions of Muḥammad venerate Muḥammad.  He does not spit except that it lands in the hand of one of them who rubs it on his face and his skin.  If he commands them, they race to fulfill his command.  If he makes ablutions, they fight with each other for the remains of its water.  If they speak, they lower their voices in his presence.  And they do not gaze at him intently out of reverence for him.”[3]    

The Companions also realized that the objective in loving the Messenger of God (PBUH) was not simply to experience delight in his presence or to possess an emotional bond with him, but rather this love had to be manifested in their actions through the practice of self-discipline, submission, and following his teachings.  This is best illustrated in the words of Saʿd b. Muʿādh (RA) in which he spoke on behalf of himself and the Anṣār to the Prophet (PBUH) before the Battle of Badr saying, “I speak on behalf of the Anṣār and answer on their behalf.  Traverse wherever you please. Attach the ropes of whom you please and break the ropes of whom you please.  Take from our properties whatever you please and give us whatever you please.  It is dearer to us that you take from us than you give to us.  You will not command us except that we will fulfill your command.  By God, even if you set forth until you reached the far off corners of Yemen ( al-bark min al-ghimd) we will go with you.  Even if you set off to the ocean to cross it, we will cross it with you.”

http://www.nursacredsciences.com/and-muhammad-is-his-messenger/

Dhikr in Times of Hardship

In times of great distress, Ibn `Abbas narrates that the Messenger of Allah (Allah bless him and grant him peace) used to say:

La ilaha ill-Allah ul-`Azimul-Halim, la ilaha ill-Allahu rabbu’l`arshi-l’`azim, la ilaha ill-Allahu rabbu`ssamawati wa rabbu’l-ardi wa rabbu’l`arshi-l-karim

“There is no god but Allah, the Awesome, the Forbearing, there is no god but Allah, the Lord of the mighty throne, there is no god but Allah the Lord of the heavens and the earth and the noble throne.”

Repeat this until the distress is removed.

Ya Latifan bi khalqihi ya `Aliman bi khalqihi ya Khabiran bi khalqihi ultuf bina ya Latifu ya `Alimu ya Khabiru

(repeat 3 times)

O One Who is gentle with His creation, O One who has complete knowledge of His creation, O One who has complete awareness of His creation! Treat us with gentleness O Gentle, O All-Knowing, O All-Aware!

Ya Latifan lam yazal ultuf bina fima nazal innaka Latifun lam yazal ultuf bina wa’l-muslimin

O Gentle Who remains for ever, be gentle to us in all that befalls us, You are constantly Gentle, treat us and the Muslims with gentleness!

(repeat 3 times)

http://abdulkarimyahya.com/hu-tazkiya-lessons-red-sulfur-and-the-greatest-elixir/dhikr-in-times-of-hardship/

My sad necessity

Four things, O God, I have to offer Thee
Which thou has not in all Thy Treasury;
My nothingness, my sad necessity,
My fatal sin and earnest penitence.
Receive these gifts and take the Giver hence.

http://sandala.org/wp-content/uploads/2011/04/66-78-Florence.pdf

Complete Durood Taj - translation and transliteration

Sallallahu alaika ya Muhammad

--------------------------------------

DUROOD TAJ 


O my Allah
Bless our noble lord
and master
Muhammad -

Possessor is he of -
The crown celestial,
The ascension ethereal,
The steed supernal,
And the standard of
Truth and discernment eternal.

Dispeller is he of:
Tribulations inescapable,
Plagues incurable,
Famines horrible,
Ailments unbearable,
And tragedies terrible.

Whose name-
Scribed eternally,
Elevated incomparably,
Interceding unfailingly-
Is etched indelibly
On the tablet heavenly.

Lord is he alike of
The Arab and
The non-Arab.

His earthly form-
Sacred and Fragrant,
Pure and Radiant-
Adorns the House
And the Sanctuary.

Like the bright Sun at midday,
And like the full moon at midnight,
Established at the heights of zenith,
Our Guiding Light,
Haven for the hapless,
He is the lamp dispelling the darkness.


Adorned with qualities most beautiful,
Intercessor is he for all people.
Possessor of majesty is he,
And also of generosity bountiful.


And Allah is his Protector,
Gabrielle his valet,
The steed supernal, his ride,
The ascension sublime his journey,
Loftiest height his station,
Intimacy with Truth his desire,
His desire his Objective,
And one with his Objective, he already is. 


Leader of the messengers from heaven,
Seal of the prophets,
Intercessor for the sinners,
Friend of the poor,
Mercy for worlds, 
Bliss for lovers,
Goal of the aspirants,
Sun among the Gnostics,
Beaconing light for the seekers of Truth,
Illuminating lamp for the ones up and close,
Beloved of the poor, of the needy,
And of the downtrodden too, 
Is he. 


Master of the worlds: the seen and the unseen,
Prophet of the two Sanctuaries,
Leader of the two directions of prayer,
Means of felicity is he in both abodes:
Here and in the Hereafter.


Possessor of proximity to the Truth,
Beloved of the Lords of the easts and wests,
Grandfather of Hasan and Hussain,
Our liege lord is he,
And also the lord of all beings:
Seen and unseen.


Father of Qasim,
Muhammad, son of Abdullah,
Is verily Light from the Light of Allah.


O ye, who are eager to behold
His radiant beauty eternal,
Send blessings on him galore,
And also on his family,
And on his companions;
And say the greetings of peace
Unto them all.


Translation from http://www.bhurgri.com/bhurgri/munajatpdf.php

TRANSLITERATION: 
Allahumma salli `ala sayyidina wa mawlana Muhammadin sahibit taji wal-mi`raji wal-buraqi wal-`alam. Dafi` al-bala'i wal-waba'i wal-qahti wal-maradi wal-alam. ismuhu maktubum marfu`um mashfu`um manqushun fil lawhi wal-qalam. Sayyidil `arabi wal-`ajam. Jismuhu muqaddasum mu`attarum mutahharum munawwarun fil-bayti wal-haram. Shamsid duha badrid duja sadril `ula nuril huda kahfil wara misbahiz zulam. Jamilish shyami shafi` il-umam. Sahibil judi wal-karam. Wallahu `asimuhu. Wa jibrilu khadimuhu. Wal-buraqu markabuhu. Wal-mi`raju safaruhu wa sidratu al-muntaha maqamuhu. Wa qaba qawsayni matlubuhu. Wal-matlubu maqsuduhu wal-maqsudu mawjuduh. Sayyidil mursalin. Khatimin nabiyyeena shafi`il mudhnibin. Anisil gharibeena rahmatil lil `alamin. Rahatil `ashiqeen. Muradil mushtaqeen. Shamsil `arifeen. Sirajis salikeen Misbahil muqarrabeen. Muhibbil fuqara'ay wal-ghuraba’ay wal-masakeen. Sayyidith thaqalaynay nabiyyil haramayn. imamil qiblatayn. Waseelatina fid darayn. Sahibi qaba qawsayni mahbubi rabbil mashriqayni wal-maghribayn. Jadd al-hasani wal-husayn mawlana wa mawlath thaqalayn Abil Qasimi MUHAMMAD dibni `Abdillahi nurinm min nurillahi yaa ayyuhal mushtaquna bi nuri jamalihi sallu `alayhi wa alihi wa ashabihi wa sallimu taslima.
Transliteration from: http://www.islamicacademy.org/html/Dorood/Dorood_Taaj_Eng.htm

Khwaja Abdullah Ansari

Khwaja Abdullah Ansari, the ninth descendant of Abu Ayyub Al-Ansari r.a., wrote the Munajat Namah (Litanies/Dialogues with God).

O my friend, behold yon cemetery, and see
how many tombs and graves there be;
introduction xvhow many hundred thousand delicate
ones there sleep
in slumber deep.

Much toiled they every one and strove,
and feverishly burned with barren hope
and selfish love,
and shining garments jewel-sprinkled
wove.

Jars of gold and silver fashioned they,
and from the people profit bore away,
much trickery revealing, and great moneys
stealing;
but, at the end, with a full regretful sigh
they laid them down to die.

Their treasuries they filled,
and in their hearts well-tilled
planted the seed
of lustful greed;
but, at the last,
from all these things they passed.

So burdened, suddenly
at the door of death they sank,
and there the cup of destiny
they drank.
xvi introductionO my friend, ponder well thy dissolution,
and get thee betimes thine absolution;
or, know it full well,
thou shalt in torment dwell.


From Muslim Saints and Mystics
Translated by A.J. Arberry
http://www.omphaloskepsis.com/ebooks/pdf/mussm.pdf

Mullah in Paradise

Allama Iqbal on "Mullah" - note difference between Mulla and Maulana.

"I was there and could not keep my mouth shut,
When God gave the order: ‘Into paradise with this Mullah!’
I said modestly: ‘Forgive me, o God!
Huris and wine will not be to his liking.
Heaven is no place for disputes,
While discussions and fights are close to his nature.
The one who incites the people of different sects
To start quarrels with one another,
For him there are no temples or churches in heaven!’"

It's but a moment ...

O, you fool! When we die,
Then this will be confirmed:
It was a dream, what we saw,
A fairy-tale, what we heard.
- Khwaja Mir Dard

Remember Karbala

"People of the House, God only desires to put away from you abomination and to cleanse you"

- Quran 33:33

"Say: ‘I do not ask of you any reward for it, except the affection for [my] kinsfolk."

- Quran 42:23

"Husayn is King, Husayn is Emperor.

Husayn is Religion, Preserver of Religion is Husayn.

He gave his head, but not his hand to Yazid.

Foundation of No god but God is Husayn."

- Khwaja Moind-ud-din Chisti r.a.

"Strangely plain and colorful is the story of Harem,

Its beginning is Ismail, Husain the end."

-Allama Iqbal 

"The station of Shabbir is truth everlasting,

Ways of Kufa and Syria change from time to time."

-Allama Iqbal 

It is from among the traditions of Islamic societies to remember the events of Karbala. Many families of the Ahl-e-Bayt (and others) to this day are mindful of the month of Muharram - festive occasions are not held during this time.  

Unfortunately, there are families even from among the Ahl-e-Bayt in this day and age, who have lost this connection.  Remembering and being mindful of Imam Al Hussain, his family, and companions sacrifices is not a religious obligation, but an obligation of love. 

We must remember and remind the pain and affliction of the righteous in Karbala - lest we forget. 

-Khaadim

Visit here to listen to lectures, by prominent scholars, on the events of Karbala that took place in Muharram. http://www.greenmountainschool.org/Shuhada.htm 

You can also read an article by Annemarie Schimmel, which is hyper linked in this post:   http://khaadim.blogspot.com/2009/05/for-master-of-youth-of-paradise.html

Layla Majnun

“I pass by these walls, the walls of Layla
And I kiss this wall and that wall
It’s not Love of the houses that has taken my heart
But of the One who dwells in those houses”

– attributed to Qays ibn al-Mulawwah ibn Muzahim (Majnun)

Contradictions and Love

From Charles Le Gai Eaton's interview:

Contradiction in human nature

"I remember a letter from a man who had read The Richest Vein and he wrote, “I’ve been trying to picture you, I think I can see you with flowing white hair and flowing white beard sitting on a mountain top in the Himalayas, meditating”! I was a very frivolous young man, as frivolous as can be. A Catholic priest came to Jamaica and on the plane had been reading The Richest Vein. He turned up at a party I was at. I was a little drunk, a girl sitting on my knee, and he stood there and looked down at me and said ‘you could not have written that book.’”
For Eaton, this was, “a very significant remark because I’ve never understood how the sort of person I was, could have written the sort of book I had written. But since then, this is a subject that has fascinated me all my life. This contradiction in human nature,” stresses Eaton, “is extraordinary, and almost inexplicable.”

All consuming Love

"Eaton reflects upon his all-consuming love for Flo. “People say one should remember God, always, but you think how can you, you’re busy doing this or that. But for ten months I woke up thinking of this girl, I thought of her right through the day, I went to sleep thinking of her, and if you can think of another person all the time, you can certainly think of God all the time and still get on with living a normal life.”

 He looks back on the years in Jamaica as “lost, wasted years. But on the other hand I am to some degree a fatalist and I feel I had to go through that.”

http://www.emel.com/article?id=78&a_id=1164&c=32

Men who can see through walls

Titus Burckhardt writes that once in Morocco he bought Ibn Arabi's Futuhat Al Makkiyah and on his way back chanced to meet his friend Mohammed bin Makhluf, a dervish. He immediately guessed what Titus was carrying.

"What are you going to do with that?" he asked. "It is much too advanced for you. What you need is a primer (of the spiritual life)."
"In that case the book shall remain on my shelf until I am wise enough to study it" said Titus Burchkhardt. 

"When you are wise, you will no longer need the book." said the dervish. 

"Whom was it written for then?" asked Titus Burchkhardt.

The dervish replied the following:

"For men who can see through walls but do not do so, nor even wish to."

From the Preface of Bezels of Wisdom

Divine Flashes

Before this there was one heart
but a thousand thoughts
Now all is reduced to
"There is no love but Love"

-Fakhruddin Iraqi.

More on him later inshAllah.

My Master's Heart

It is better to be in chains with friends
than to be in a garden with strangers.
-  Persian proverb, I remember reading it in Hafiz or Saadi's writings - not sure.

When all that is needed to reach God is basic instruction in religion and a Spiritual Guide as explained by Ibn Ajiba. Then why wander conference to conference deluding ourselves that we seek knowledge when in fact all we do is child's play? Become a true man and seek the Man of Truth, whose silent company is better than a thousand lectures, who seeks nothing in return.

Oh what would I pay to be in my Masters presence.
His glance upon my heart, mine upon his!
What business have I in a Mosque
when God Himself resides in my Master's heart?

- Khaadim

Ibn Ajiba on Spiritual Guides

A few years ago I had met a great scholar, a scholar of tasawuf and of the exterior sciences. What he said then regarding Spiritual Guides put me in a state of confusion, and which was cleared perhaps by faith alone. But that nagging never left me and I wanted an answer.

And as it has happened so many times before, my initial doubts, my questions regarding my own Master have all been cleared through many indirect means - Allahumdulliah. It is actually from the karamat of the awliya to teach without verbal communication, to impart good to the murids beyond space and time. It wasn't that I doubted my Spiritual Guide, but it was something I disagreed with at a very fundamental level.

The shaykh that I had met had claimed that one's Spiritual Guide must not only be a master of tasawwuf, but also knowledgeable in all sciences of Islam so as to be able to teach you without your having to seek another master. I could not bring myself to agree with his statement, but out of respect we discussed no more. Yet, immediately thereafter I thought of the greay awliya who were not students of Hadith etc but were nevertheless great masters of gnosis.

Just recently I came across this blog entry by Murid's log, where Ibn Ajiba explains what a Spiritual Guide is and isn't, and the knowledge they must be masters of. Also, he alludes to their method of teaching - a loving glance upon the student. The glance is in itself a topic discussed very well by Mystic Saint  (warning: music on page).

Following is Ibn Ajiba's view:

"What Sheikh Sharishi says about the necessity for spiritual guide (sheikh at-tarbiya) to be learned in both exoteric and esoteric sciences is correct. But as for the exoteric sciences, what is required is that he obtains the knowledge he requires for himself personally, and also that which his disciple will need as he travels the spiritual path – namely, the essential rulings concerning purification and prayer (at-tahara wa ‘s-salat), and the like; for many exoteric sciences have nothing to do with traversing the spiritual path to the King of Kings, such as the rulings of homicide cases, prescribed punishments, divorce, and manumission. Were things otherwise, many of the greatest and most renowned figures of the Way, paragons of virtue and true knowledge, would be thus demoted from their high ranks; for although many of them were well-versed in the Sacred Law, many others knew nothing of it save that which must necessarily be known by any Muslim. 

I say that if you recognise this, you will recognise the falseness of the claim some people make that the spiritual guide must be proficient in all the Islamic sciences, such that if all these sciences were to disappear he alone would be able to revive them. How could this be, when many of those who were undisputed spiritual guides were unschooled?

In ‘Awarif al-Ma‘arif Suhrawardi quotes Bayazid al-Bistami as saying: ‘I kept the company of Abu Ali al-Masnadi, and I would teach him what he needed to fulfil his religious obligations, whilst he taught me pure tawhid and metaphysics.’

And it is well-known that Sheikh Ibn ‘Abbad (ar-Rundi) received his spiritual awakening at the hands of an unschooled man, as did Ghazzali. It is also known that Ghazwani was not well-versed in the exoteric sciences, and if anyone asked him a question concerning them, he would sent the questioner to his disciple al-Hibti.

Likewise, the guide of our guides, our master Abd ar-Rahman Majdhub, did not have knowledge of the exoteric sciences; and many of the greatest saints were unschooled – yet they were deeply steeped in the secrets of sainthood.

As for esoteric knowledge, the spiritual guide must be completely immersed in them, since the whole purpose of the spiritual guide (the ‘sheikh’ as the Folk call him) is to impart this knowledge, and the disciple only seeks the guide so that he might lead him along the spiritual path and teach him knowledge of the Way (tariqa) and the Supreme Truth (haqiqa). Therefore he must have perfect knowledge of God, His Attributes and Names and how they are manifested, and their meanings and details, and their benefits, wisdoms and secrets; and he must have perfect knowledge of the obstacles which lie on the spiritual path, and the ruses which the soul and Satan employ, and the different forms which spiritual experiences take, and the way in which spiritual stations are truly ascertained. And he must know all of this by direct taste and experience, so that if he is asked about the obstacles on the path and the way to avoid them, he is able to answer properly. And in addition to this, he must have the power and resolve to overcome all obstacles and go beyond all ties, both open and secret; and he must have a piercing insight by which he can ascertain the suitability and readiness of those who seek his guidance, so that he may deal with each one according to his particular status, and guide him to the shortest path to reach his Lord. This was said by al-Fassi.

As-Sahili said: ‘One of the necessary conditions of the spiritual guide is that he have enough knowledge of the Quran and Sunnah to fulfil his obligations as prescribed by the Sacred Law, and to guide him in his everyday affairs; and if this is complemented by the esoteric wisdom which God has bestowed upon him, he will thereby possess a light which will guide him amongst men, and lead him to a deep understanding of what the Quran and Sunnah say.’

And Abu ‘l-Hasan ash-Shadhili said: ‘Every spiritual guide from whom you do not receive graces from behind the veil, is not a true guide.’ Perhaps he means that the true spiritual guide gives aid to his disciple even when he is physically far from him. He also said: ‘By God, I can bring a man to God in a single breath.’ And Sheikh Abu Abbas (al-Mursi) said: ‘By God, nothing may occur between me and a man save that I look upon him, and thereby give him all the benefit he needs.’

And I say that we have personally met – praise be to God! – even in our time, men who give abundant benefit with a single glance; and we have kept their company and recognised that they are truly inheritors of Shadhili and Mursi – God be pleased with them all, and grant us to follow in their footsteps – Amen!

From al-Futuhat al-Ilahiyya fi sharh al-Mabahith al-Asliyya.

Translator’s addendum

Mere days he needs, not years and years

To keep our company;

And if he gains the goal he seeks,

God’s servant shall he be!

-Sheikh Ahmad al-Alawi."

Doctors and Engineer's Islam

While perusing the Traditional Studies forum - a perennial philosophy forum, a philosophy I do not adhere to, but find some good in, I came across William Chittick's interview. He says discussing immigrants to the west:

"Very few immigrants come with the combination of traditional and modern education that is needed to speak intelligently in the West about religion generally and Islam specifically. They may be good doctors or engineers, but they do not know “religion” in the full sense of islam, iman, and ihsan. And if they do know it, they do not speak the same language as the doctors and the engineers. It is significant here that politicized Islam—so-called “fundamentalism”—is largely led by doctors and engineers, who are ignorant of anything but a smattering of Islam’s first dimension (law, practice), and who see religion as something like a grid that can be imposed on society, an engineering problem to be solved."

Musings on birth and religion

Hindu belief of reincarnation presumes that individuals are born Hindu if in their previous lives they were morally upright.
One cannot convert to Hinduism and be a Hindu - you may chose to follow the Hindu religion, which is separate from being born into it.

Similarly, in the Judaic conception of the world, you are either born/chosen or not chosen to be a Jew. Similar to Hinduism - one cannot become a Jew unless one is born a Jew.

Contrary to the aforementioned, Christianity does not suppose any  by birth. Rather, it considers all of humanity to be sinful due to no fault of the individual.

Islamic belief is a bit similar to Judaic and Hindu belief; however, Islam applies greatness and nobility to all of humanity - all our born pure and free of guilt - humanity is chosen over all creation to be the vicegerent of God. Islamic teaching is that man's primordial nature is that of a perfect vicegerent of God, and it is only the individuals upbringing, surrounding, etc that leads him/her to follow a particular religion.

Why sell yourself at a low price
Being  so precious in God's eyes?

paraphrased from memory Rumi's words.

- Khaadim

I am a victim of God

I am
a victim of God.
Set in motion
in His pendulum of
hope and fear.

I am
a chick aspiring to fly,
with more falls than flights.
A weakling that exists by
my Creator's will,
Yet blamed for my feeble wings.

I am 

a victim of God.

Set in motion 

in His pendulum of

hope and fear. 

- Khaadim

Lion Like Syeds, Sons of Ali

Sons of Ali
Sons of Ali, star like. When one leaves
Another rises to guide. And when
Religion demanded sacrifice;
Once again a son of Abraham
Walked towards death, content with
God's Will. He who rode on the Prophet's back,
Now rode to battle with dashing bravery.

Witnessing this the earth trembled and shook.  
Skies were in uproar; for this was no war! 
Manifestation of Love is Husayn. 
Substitue for Ishamel's life is Husayn.*1

At the place of pain and affliction the*2 
Lion like Syeds gave their lives. One by
one the petals of Husayn were plucked;
Abbas, Ali Akbar and many others *3
Bled to death. Lambs of Fatima gave their
Lives for faith's sake. The neck that so often
The Messenger kissed, became the place
Where the dagger fell. His pure blood, life-
giving, watered Islam's evergreen Tree.

- Khaadim 

*1 "For, behold all this was indeed a trial, clear in itself. And we ransomed him with a tremendous sacrifice."
-37:106-107 Quran
* 2 Pain and affliction in arabic is Karb o Bala, which is also the place of this battle: Karbala
* 3 Abbas r.a. was the brother of Imam Husayn r.a. (son of Imam Ali r.a. from another lady, he married after Lady Fatima r.a. passed away), and Ali Akbar was the eldest son of Imam Husayn. The youngest son is known as Ali Asghar, he was six months old when he was martyred by an arrow from the Ummayad forces.


Note: "Sons of Ali, star like" The companions and the ahl-e-bayt have been compared to stars - guiding stars.


Minor update. 
Related: http://khaadim.blogspot.com/2009/12/remembrance-of-shuhada-e-karbala.html

O Mullah what have you earned?

By rote memorization and book knowledge you claimed to be a Qaazi (Qadhi/Judge)
By equipping thy self with a sword you claimed to be a Ghaazi (War hero)
By visiting Makkah and Madinah you claimed to be a Hajji
O Mullah what have you really earned when your Beloved with you is not Raazi (Radhi/satisfied)?        

(Qaazi = Arabic Qadhi = Judge)
(Ghazi = War hero)
(Raazi = satisfied/accepting)

Verses by Bulleh Shah

This is a my amateur attempt at translating the verses of Bulleh Shah.