Jalal ud Din Rumi was born in Balkh in 604H. His father left the city, and Rumi met in travel Farid ud Din ‘Attar, who gave his book “Israr-nama” (book of mysteries) to Rumi while he was a child. Then after residing in different land, he and his family settled in Qonya, where Rumi became a teacher in the Madrasah established by his father. In 642 H, Shamsi Tabriz came to Qonya, and Rumi became his student, and he was so attached to him that he left teaching and would isolate with Shamsi Tabriz. And Rumi’s student seeing the bad influence of Shams Tabriz on Rumi threatened Shams Tabriz who fled to Tabriz, and Rumi went there and brought his Peer back. Then he was further threatened and he went to Damascus, and Rumi became sad of this separation and he wrote then his poems called “Divan e Shams e Tabrizi”. Then there are different stories, but some people say Shamsi Tabriz came later and was assassinated by some students of Rumi. Rumi wrote later his Sufi tales called “Mathnawi” and he died in 672H. The Sufi Tosun Bayrak even claim in the introduction of his translation of Ibn ‘Arabi’s book “Divine governance of the human kingdom” that Ibn ‘Arabi in his way to Damascus met Rumi before Rumi went to Qoniya, and later ibn ‘Arabi’s student Sadr Qunawi met Rumi many times in Qonya.

Al-Ayni and ibn Taymiyah condemning Rumi

Imam Badrudin Al-Ayni, Imam of the Ahnaf of is time, followed Shaykhul Islam Ibn Taymiyah in condemning Jalaludin Rumi and linking him to school of Wujudiyah and ibn Arabi.

Hafiz As-Sakhawi, who was also student of Imam Al-‘Ayni, mentioned in his “Qawl Al-Munbi” that Al-‘Ayni wrote in his “Tarikh” about ibn Al-Faridh:

“Likewise The Shaykh Al-Imam Abul ‘Abbas Ahmad ibn Taymiyah Al-Harani Al-Hanbali disparaged him in his book entitled: “Bughyah Al-Murtad fi Rad ‘Ala Ahl Az-Zanadiqah wal Ittihad” and he linked him to the creed of Hulul and Ittihad, and he mentioned a group among whom: Muhyiudin ibn ‘Arabi the author of “Al-Fusus”, ibn Sab’iin, ibn Hud, At-Tilmisani and Jalal Ar-RUMI . And he linked them with Hulul, heresy and Ittihad” and he said afterwards; “And likewise most of late scholars from the people of Fiqh and Hadith, they disparage them with a great disparagement.”

ImamAl-‘Ayni Al-Hanafi also wrote in his Tarikh entitled “Aqd Al-Jaman” about Jalaludin Ar-Rumi:

“Then the Jalal mentioned abandoned being busy (with religious knowledge from the Fiqh of Abu Hanifah) and isolated, he left his children and his Madrasah and traveled in the land and busied himself with poems, most of them in Persian, and he authored a book called “Al-Mathnawi” and it contains many things that the Shar’ and pure Sunnah reject, and many people became misguided because of it, especially the Roman (Meaning Muslims of Turkey)…”

Al-‘Ayni also wrote in his “Kashf Al-Qina’ Al-Marni” among benefits p 228-229:

“Ibn Taymiyah (rah) said: there is a group whose Kufr is worse than the Kufr of the Jews and Christians and they are: Muhyiudin ibn Arabi, ibn Hud, Ibn Sab’iin, Afeef At-Tilmisani, Jalal Ar-Rumi and Umar ibn Al-Faridh”

Source of these quotes: “Rihlah al-Imam Badrudin Al-‘Ayni ila Quniyah wa rayiuhu fi Jalaludin ArRumi was Kitabihi Al-Mathnawi” of Muhammad ibn Abdillah Ahmad Al-Qunawi, small epistle published by Adwa Salaf.

“Divan e Shams e Tabrizi”

One can see in the poems of this “Divan” clear call to Wahdatul Wujud (unity of existence) and Wahdatul Adyan (unity of religions). Nicholson translated some poems of this divan and called his book: “Selected poems from “Divan e Shams e Tabrizi”” and this book has been published by Ibex publishers.

 

The man of God is beyond infedilty and religion

P 29-31, poem 8:

The man of God is drunken without wine,
The man of God is full without meat.
The man of God is distraught and bewildered,
The man of God has no food or sleep.
The man of God is a king ‘neath darvish-cloak,
The man of God is a treasure in a ruin.
The man of God is not of air and earth,
The man of God is not of fire and water.
The man of God is a boundless sea,
The man of God rains pearls without a cloud.
The man of God hath hundred suns.
The man of God is made wise by the Truth,
The man of God is not learned from book.
The man of God is beyond infidelity and religion,
The man of God right and wrong are alike.
The man of God has ridden away from Not-being,
The man of God is gloriously attended.
The man of God is concealed, Shamsi Din;
The man of God do thou seek and find!

Comment: The last sentence shows that Rumi believes his Peer Shamsi Tabriz is in fact Allah, and the man of Allah seek and find him. And what a lie upon Allah’s religion, the Muslims are not beyond infidility and religion, rather they follow the religion revealed by Allah, and these Batinis Sufis want to destroy the religion of Truth and replace it with their own religion inspired by Shaytan.

 

Belief in evolution

P 47-49, poem 12:

“Every form you see has its archetype in the placeless world;
If the form perished, no matter, since its original is everlasting.
Every fair shape you have seen, every deep saying you have heard,
Be no cast down that it perished; for that is not so.
Whereas the spring-head is undying, its branch gives water continually;
Since neither can cease, why are you lamenting?
Conceive the Soul as a fountain, and these created things as rivers:
While the fountain flows, the rivers run from it.
Put grief out of your head and keep quaffing this river-water;
Do not think of the water failing; for this water is without end.
From the moment you came into the world of being of being,
A ladder was placed before you that you might escape.
First you were mineral, later you turned to plant,
Then you became animal: how should this be a secret to you?
Afterwards you were made man, with knowledge, reason, faith;
Behold the body, which is a portion of the dust-pit, how perfect it has grown!
When you have travelled on from man, you will doubtless become an angel;
After that you are done with this earth: your station is in heaven.
Pass again even from angelhood: enter that ocean,
That your drop may become a sea which is a hundred Seas of ‘Oman.
Leave this ‘Son”, say ever ‘One’ with all your soul;
If your body has aged, what matter, when the soul is young?

 

The lord of heaven resembling Venus and the moon

P 59-61, poem 15:

This house wherein is continually the sound of the viol,
Ask of the master what house is this.
What means this idol-form, if this is the house of the Ka’ba?
And what means this light of God, if it is a Magian temple?
In this house is a treasure which the universe is too small to hold;
This house and this master is all acting and pretence.
Lay no hand on the house, for this house is a talisman;
Speak not with the master, for he is drunken overnight.
The dust and rubbish of this house is all musk and perfume;
The roof and door of this house is all verse and melody.
In fine, whoever has found the way into this house
is sultan of the world and Salomon of the time.
O master, bend down thy head once from this roof,
For in thy fair face is a token of fortune.
I swear by the soul that save the sight of thy countenance,
All, tho’ ‘twere the kingdom of the earth, is fantasy and fable.
The garden is bewildered to know which is the leaf, and which the blossom;
The birds are distracted to know which is the snare and which the bait.
This is the Lord of heaven, who resembles Venus and the moon,
This is the house of Love, which has no bound or end.
Like a mirror, the soul has received thy image in its heart;
The tip of thy curl has sunk into the heart like a comb.
Forasmuch as the women cut their hands in Joseph’s presence,
Come to me, O soul, for the Beloved is in the midst.
All the house are drunken- none has knowledge
Of each who enters that he is so-and-so or so-and-so
Do not sit intoxicated at the door: come into the house quickly;
He is in the dark whose place is the threshold.
Those drunk with God, tho’ they be thousands, are yet one;
Those drunk with lust-tho’ it be a single one, he is a double.
Go into the wood of lions and reck not of the wound,
For thought and fear- all these are figments of women.
For there is no wound: all is mercy and love,
But the imagination is like a bar behind the door.
Set fire to the wood, and keep silence, O heart;
Draw back thy tongue, for thy tongue is harmful.

Comment: Rumi does shamelessly compare the Ka’ba with Magian temple, he claims Allah resembles Venus, also after explaining Wahdtul Wujud, he finally declares that being wounded by a lion is a mercy and only result of imagination.

 

Allah is in the heart

P 71-73: poem 17:

“I was on that day when the Names were not,
Nor any sign of existence endowed with name.
By me Names and Named were brought to view
On the day when there were not ‘I’ and ‘We.’
For a sign, the tip of the Beloved’s curl became a centre of revelation;
As yet the tip of that fair curl was not.
Cross and Christians, from end to end,
I surveyed; He was not on the Cross.
I went to the idol-temple, to the ancient pagoda;
No trace was visible there.
I went to the mountain of Heart and Candahar;
I looked; he was not in that hill-and-dale.
With set purpose I fared to the summit of Mount Qaf;
In that place was only the ‘Anqa’s habitation.
I bent the reins of search to the Ka’ba;
He was not in that resort of old and young.
I questioned Ibn Sina on his state;
He was not in Ibn Sina’s range.
I fared towards the scene of “the bow-lenghts’s distance”;
He was not in that exalted court.
I gazed into my heart;
There I saw Him, He was nowhere else.
Save pure-souled Shamsi Tabriz
None ever was drunken and intoxicated and distraught.”

Comment: the ‘Anqa for Sufis is an imaginary bird, representing the soul of man, and it is the Simurgh in Persian mythology, and the book “The speech of Birds” of Farid ud Din ‘Attar is based on these birds that want to see their King Simurgh. Also Sufis attribute many stories of saints being in this hidden mount Qaf.

How shocking, Rumi does not find Allah where the Prophet (saw) performed Miraj and Allah talked to Him, and this is referred by “the bow-lenghts’s distance” (Qaba Qawasayn) in Suran An-Najm, yet Rumi claims to find Allah in his heart. Also how Rumi equates the Ka’ba with temples and Cross, La Hawla wala Quwwata ila Billah.

 

Rumi says he is neither Christian nor Jew nor Muslim

P125-127, poem 31:

What is to be done, O Moslems? for I do not recognize myself.
I am neither Christian, nor Jew, nor Gabr, nor Moslem.
I am not of the East, nor of the West, nor of the land, nor of the sea;
I am not of Nature’s mint, nor of the circling’ heavens.
I am not of earth, nor of water, nor of air, nor of fire;
I am not of the empyrean, nor of the dust, nor of existence, nor of entity.
I am not of India, nor of China, nor of Bulgaria, nor of Saqsin
I am not of the kingdom of ‘Iraqain, nor of the country of Khorasan
I am not of the this world, nor of the next, nor of Paradise, nor of Hell
I am not of Adam, nor of Eve, nor of Eden and Rizwan.
My place is the Placeless, my trace is the Traceless ;
‘Tis neither body nor soul, for I belong to the soul of the Beloved.
I have put duality away, I have seen that the two worlds are one;
One I seek, One I know, One I see, One I call.
He is the first, He is the last, He is the outward, He is the inward;
I know none other except ‘Ya Hu’ and ‘Ya man Hu.’
I am intoxicated with Love’s cup, the two worlds have passed out of my ken;
I have no business save carouse and revelry.
If once in my life I spent a moment without thee,
From that time and from that hour I repent of my life.
If once in this world I win a moment with thee,
I will trample on both worlds, I will dance in triumph for ever.
O Shamsi Tabriz, I am so drunken in this world,
That except of drunkenness and revelry I have no tale to tell

Comment: What is it except clear Kufr and departure from the religion of Islam. Someone writes he is not a Muslim, and people describe him as a Muslim mystic, and Allah’s religion has nothing to to with Rumi’s writings. Anyone reading books of Hadith will see that the religion of the Sahabah learned from the Prophet (saw) has nothing to do with this fabricated religion by misguided Sufis.

 

Rumi refers to his teacher as divine sun

P 163-165: Poem 41:

“I saw my Beloved wandering about the house:
Ha had taken up a rebeck and was playing a tune.
With a touch like fire he was playing a sweet melody,
Drunken and distraught and bewitching from the night’s carouse.
He was invoking the cup-bearer in the mode of ‘Iraq:
Wine was his object, the cup-bearer was only an excuse.
The beauteous cup-bearer, pitcher in hand,
Stepped forth from a recess and placed it in the middle.
He filled the first cup with that sparkling wine-
Didst thou ever see water set on fire?
For the sake of those in love he passed it from hand to hand,
Then bowed and kissed the lintel.
My beloved received it from him, and quaffed the wine:
Instantly o’er his face and heard ran flashes of flame.
Meanwhile he was regarding his own beauty and saying to the evil eye,
‘There has not been nor will be in this age another like me. I am the Divine Sun of the world, I am the Beloved of lovers,
Soul and spirit are continually moving before me.’

Comment: The words “Divine Sun” (Shamsul Haqq) refer to Rumi’s teacher Shams Tabriz, and also in poem 64 p 175-177, the last sentences are:

From the Sun (Shams) who is the glory of Tabriz seek future bliss,
For he is a sun, possessing all kinds of knowledge, on the spiritual throne.”

Also in the introduction, Nicholson told that sometimes Rumi is ambiguous in referring his teacher Shams Tabriz as being Allah, and he quoted the end of one of the poem of Divan (T. 180. 2) finishing with sentence:

“That monarch supreme had shut the door fast;
To-day he has come to the door, clothed in the garment of mortality

Note: Divan T is the Tabriz Edition published version in 1280 AH, and his editor is Riza Kuli Khan, with the nom de plume Hidayat, and he is an authority of Persian history and literature.

So it shows that in all these poems, Rumi is hinting at his Beloved Shams Tabriz being in fact Allah.

In his appendix 1, Nicholson quoted a poem of Rumi from his “Divan” T.257.11a:

“I have circled awhile with the nine fathers in each heaven,
For years I have revolved with the stars in their signs.
I was invisible awhile, I was united with Him,
I was in the kingdom of “or nearer”, I saw what I have seen.
I have my nourishment from God, like a child in the womb;
Man is born once, I have been born many times.
Clothed in the mantle of corporal limbs, I have busied myself often with affairs,
And often I have rent this mantle with my own hands.
I have passed nights with ascetics in the monastery,
I have slept with infidels before the idols in the pagoda.
I am the theft of rogues, I am the pain of the sick,
I am both cloud and rain, I have remained in the meadows.
Never did the dust of annihilation settle on my skirt, O dervish!
I have gathered a wealth of roses in the meadow and garden of eternity.
I am not of water nor fire, I am not of the forward wind;
I am not moulded clay: I have mocked them all.
O son, I am not Shamsi Tabriz, I am the pure Light;
If thou seest me, beware! Tell it not to any, that thou hast seen.

So this shows that behind Shams Tabriz, there was divine light according to Rumi, and Shams Tabriz told him not to tell this to anyone, that he was not Shams Tabriz but Allah in human cloth. Allahul Musta’an

And what Kufr is greater than this? These people clearly write their true creed and they hide it in most places and propagate it under the name of Islam in order to convert people to their fabricated religion. But their creed has nothing to do with the pure religion of Allah. May Allah protect us from this great danger.

 

“The forbidden Rumi” or last part of the “Divan Shams Tabrizi”

“The Forbidden Rumi” written by Will Johnson and Nevit Ergin is a translation of the 23th and last part of the “Divan” of Jalal ud Din Rumi. One can read in the book many poems of heresy and unity of religions:

P 157 in the poem “Everyone is welcome to This school”, Rumi writes about unity if religions:

Muslim, Christian, Jew, Zoroastrian:
All are welcome here

P 159 in the poem “A stranger to myself” Rumi explains this even more.

“Islam and other faiths
have all come around so recently
yet Love has no beginning or end.
You can’t call the unbeliever an infidel
if he’s been the latest victim of love

In the poem “I am the One” Rumi shows his belief in Wahdatul Wujud

I became the One
whose name everybody takes an oath to.

I became Jesus to the moon.
I rose up and passed through the sky
I am the drunk Moses.
God himself lives inside this patched cloak.

I am crazy, insane, drunk out of mind
I don’t listen to advice and deserve to be locked up”

he said at the end of this poem:

“When Muhammad sees me drunk, my face pale,
he kisses my eyes, then I prostrate before him.

I am today’s Muhammad,
but not the Muhammad of the past
I am the phoenix of the time

P 154 in the last two sentences of the poem “You can’t get away” Rumi calls people to become heretics, saying :

If you don’t act like a heretic
you can’t reach the truth in Islam

Comment: this is a pure lie on the pure religion of Islam, Never did any Prophet or their Companions acted like heretics, rather this is the satanic saying of these misguided Sufis and their religion of heresy.

The book “Mathnawi” of Rumi

The most famous and last book of Jalaludin Rumi is his “Mathnawi” and this book has been translated into English by Nicholson and it has been published by Darul Ishaat Karachi

Story of “BAYAZID AND THE SHAYKH”

Mathnawi, book 2, p 336-337,

“Bayazid, on his journey (to the Ka`ba), sought much to find some one that was the Khizr of his time.
He espied an old man with a stature (bent) like the new moon; he saw in him the majesty and (lofty) speech of (holy) men;
His eyes sightless, and his heart (illumined) as the sun: like an elephant dreaming of Hindustan.
With closed eyes, asleep, he beholds a hundred delights; when he opens (his eyes), he sees not those (delights)—oh, (’tis) wonderful!
Many a wonder is made manifest in sleep: in sleep the heart becomes a window.
One that is awake and dreams fair dreams, he is the knower (of God): smear your eyes with’ his dust.
He (Biyazid) sat down before him and asked about his condition; he found him to be a dervish and also a family man.
He (the old man) said, “Whither art thou bound, O Bayazid? To what place wouldst thou take the baggage of travel in a strange land?
Bayazid answered, “I start for the Ka`ba at daybreak.” Eh” cried the other, “what hast thou as provisions for the road?
“I have two hundred silver dirhems,” said he” look, (they are) tied fast in the corner of my cloak.”
He said, “Make a circuit round me seven times, and reckon this (to be) better than the circumambulation (of the Ka’ba) in the pilgrimage;
And lay those dirhems before me, O generous one. Know that thou hast made the greater pilgrimage and that thy desire has been achieved;
(That) thou hast (also) performed the lesser pilgrimage and gained the life everlasting; (that) thou hast become pure (saf and sped up (the Hill of) Purity (Safa).
By the truth of the Truth (God) whom thy soul hath seen, (I swear) that He hath chosen me above His House.
Albeit the Ka`ba is the House of His religious service, my form too, in which I was created, is the House of His inmost consciousness.
Never since God made the Ka’ba hath He gone into it, and none but the Living (God) hath ever gone into this House (of mine).
When thou hast seen me, thou hast seen God: thou hast circled round the Ka’ba of Sincerity.
To serve me is to obey and glorify God: beware thou think not that God is separate from me.
Open thine eyes well and look on me, that thou mayst behold the Light of God in man.”
Bayazid gave heed to those mystic sayings, and put them in his ear as a golden ring.
Through him (the old man), Bayazid came into an increase (of spiritual endowment): the adept at last attained unto the end.”

Comment: So for Rumi, doing Tawaf of the Sufi Shaykh is better than doing Tawaf of the Ka’bah, and the reason told is that Allah is not present in the Ka’bah but in the Sufi Shaykh. Also in this story, it is told to obey blindly the Sufi Shaykh as Allah is not separated from him. While Prophets can make mistakes in judgments between people and Ijtihad and in matters of this world, Sahabah can err and fight each other based on Ijtihad, but the Sufi Shaykh is free from mistakes for these people, obeying him is obeying Allah…and many Sahabah refused to follow Ali ibn Abi Talib in his fight against Mu’awiyah like Sa’d ibn Abi Waqqas and ibn ‘Umar and they did not say that following Ali was following Allah…Allahul Musta’an

 

Story “BAYAZID POSSESSED BY GOD”

Book 4 p 388 and after:

Story of Bayazid’s—may God sanctify his spirit—saying, “Glory to me! How grand is my estate! ” and the objection raised by his disciples, and how he gave them an answer to this, not by the way of speech but by the way of vision (immediate experience).

“That venerable dervish, Biyazid, came to his disciples, saying, Lo, I am God.”
That master of the (mystic) sciences said plainly in drunken fashion, “Hark, there is no god but I, so worship me.”
When that ecstasy had passed, they said to him at dawn, “Thou saidest such and such, and this is impiety.”
He said, “This time, if I make a scandal, come on at once and dash knives into me.
God transcends the body, and I am with the body: ye must kill me when I say a thing like this.”
When that (spiritual) freeman gave the injunction, each disciple made ready a knife.
Again he (Bayazid) became intoxicated by that potent flagon: those injunctions vanished from his mind.
The Dessert came: his reason became distraught. The Dawn came: his candle became helpless.
Reason is like the prefect: when the sultan arrives, the help- less prefect creeps into a corner.
Reason is the shadow of God: God is the sun: what power hath the shadow to resist His sun?
When a genie prevails over (gains possession of) a man, the attributes of humanity disappear from the man.
Whatsoever he says, that genie will (really) have said it: the one who belongs to this side will have spoken from (the control of) the one who belongs to yonder side.
Since a genie hath this influence and rule, how (much more powerful) indeed must be the Creator of that genie!
His (the possessed man’s) “he” (personality) is gone: he has in sooth become the genie: the Turk, without (receiving) Divine inspiration, has become a speaker of Arabic’.
When he comes to himself, he does not know a word (of Arabic). Inasmuch as a genie hath this essence and quality,
Then how, pray, should the Lord of genie and man have in¬feriority to the genie?
If a pot-valiant fellow has drunk the blood of a fierce lion, you will say that the wine did it, not he;
And if he fashion words of old (pure) gold, you will say that the wine has spoken those words.
A wine hath this (power to excite) disturbance and com- motion: hath not the Light of God that virtue and potency
To make you entirely empty of self, (so that) you should be laid low and He should make the Word lofty (within you)?
Though the Qur’an is (dictated) from the lips of the Prophet —if any one says God did not speak it, he is an infidel.
When the hums of selflessness took wing (and soared), Bayazid began (to repeat) those words.
The flood of bewilderment swept away his reason : he spoke more strongly than he had spoken at first,
(Saying), “Within my mantle there is naught but God: how long wilt thou seek on the earth and in heaven?”
All the disciples became frenzied and dashed their knives at his holy body.
Like the heretics of Girdakuh, every one was ruthlessly’ stabbing his spiritual Director.
Every one who plunged a dagger into the Shaykh was re¬versely making a gash in his own body.
There was no mark (of a wound) on the body of that possessor of the (mystic) sciences, while those disciples were wounded and drowned in blood.
Whoever aimed a blow at his throat saw his own throat cut, and died miserably;
And whoever inflicted a blow on his breast, his (own) breast was riven, and he became dead for ever;
And he that was acquainted with that (spiritual) emperor of high fortune, (and) his heart (courage) did not consent to strike a heavy blow,
Half-knowledge tied his hand, (so that) he saved his life and only wounded himself.
Day broke, and the disciples were thinned: wails of lamenta¬tion arose from their house.
Thousands of men and women came to him (Bayazid), saying,
O thou in whose single shirt the two worlds are contained,
If this body of thine were a human body, it would have been destroyed, like a human body, by the daggers.”
A self-existent one encountered a selfless one in combat: the self-existent one drove a thorn into his own eye (hurt himself).
O you who stab the selfless ones with the sword, you are stabbing your own body with it. Beware!
For the selfless one has passed away (in God) and is safe: he is dwelling in safety for ever.
His form has passed away and he has become a mirror:
naught is there but the form (image) of the face of another.
If you spit (at it), you spit at your own face; and if you strike at the mirror, you strike at yourself;
And if you see an ugly face (in that mirror), ’tis you, and if you see Jesus and Mary, ’tis you.
He is neither this nor that: he is simple (pure and free from attributes of self): he has placed your image before you.
When the discourse reached this point, it closed its lips; when the pen reached this point, it broke to pieces.
Close thy lips (0 my soul): though eloquence is at thy com¬mand, do not breathe a word—and God best knoweth the right way.
O you who are drunken with the wine (of love), you are on the edge of the roof: sit down or (else) descend, and peace be with you!
Every moment when you enjoy (union with the Beloved), deem that delightful moment to be the edge of the roof.
Be trembling for (fear of losing) the delightful moment: conceal it like a treasure, do not divulge it.
Lest calamity suddenly befall (your) plighted love, take heed, go very fearfully into that place of ambush.
The spirit’s fear of loss at the moment of enjoyment is (the sign of its) departure (descent) from the hidden roof-edge.
If you do not see the mysterious roofedge, (yet) the spirit is seeing, for it is shuddering (with fear).”

Comment: So for Rumi, Allah is speaking through the saint like the Jinn speaks through the human being. And this is a clear call to Wahdatul Wujud. Also why would Allah say on the tongue of the saint: “Within my mantle there is naught but God: how long wilt thou seek on the earth and in heaven?”? And this is a pure lie upon Allah, He is free from such falsehood. For these Sufis, the saints disappear for some time and Allah is manifested into them, whatever they say in such states is the speech of Allah. What is this creed of saint being mirror, if one sees Isa (aley salam), it is him?

 

Story praising Pharaoh

Book 1 p 133-134

Moses and Pharaoh were servants (worshippers) of Reality, (though) outwardly the former keeps the way (is rightly guided), while the latter has lost the way.
In the daytime Moses was making lament (supplication) to God: at midnight Pharaoh would begin to weep.
Saying, “0 God, what shackle is this on my neck? Were it not for the shackle, who would say ‘I am I’?
By, that (will) whereby Thou hast made Moses to be illumined, by that (same will) Thou hast made me to be darkened;
By that whereby Thou hast made Moses’ face like the moon Thou hast made the moon of my soul to be black-faced (eclipsed).
My star was not better than a moon (so that-it should be exempt from eclipse): since it has suffered eclipse, what help have I?
If they beat drums in my honour (proclaiming me) as Lord and Sultan, (’tis like as when) the moon is eclipsed and the people beat bowls (of metal).
They beat those bowls and raise a clamour: they put the moon to shame by their blows.
I, who am Pharaoh, oh, woe is me because of (what is being done by) the people: my (title of) ‘.My supreme Lord’ is (like) the blows on the bowl (since it proclaims my eclipse).
We (Moses and I) are fellow-servants (to Thee), but Thy axe is cleaving the sappy boughs in Thy forest;
Then it makes one bough to be grafted, another bough to be left uncared for.
The bough has no power against the axe: no bough escaped from the power of the axe.
(I entreat Thee) by the truth of the might which belongs to Thy axe, do Thou graciously make these crooked (perverse) actions (of ours) straight (righteous).”
Once more Pharaoh said to himself, “Oh, wonderful! Am not I (occupied) the whole night in (crying) ‘0 our Lord ‘?
In secret I am growing humble and harmonious: when I reach Moses, how am I becoming (so different)?
The colour (gilt) of base gold is (laid on) in ten coats: how is it becoming black-faced in the presence of the fire?
Is it not (true) that my heart (spirit) and body are under His control, (so that) at one moment He makes me a kernel, at another moment a rind?
When He bids me be a cornfield, I become green; when He bids me be ugly, I become yellow.
At one moment He makes me a moon, at another black.” How, indeed, is the action of God other than this?
Before the (blows of the) bat of His decree, ” Be, and it was,” we are running, (like balls) in Space and beyond’.
Since colourlessness (pure Unity) became the captive of colour (manifestation in the phenomenal world), a Moses came into conflict with a Moses.
When you attain unto the colourlessness which you (originally) possessed, Moses and Pharaoh are at peace (with each other). If it occurs to you to ask questions about this mystery, (I reply), how should (the world of) colour be devoid of contradiction?
Inasmuch as oil has been formed (by God) from water, why have oil and water become opposites?
Since the rose springs from the thorn, and the thorn from the rose, why are both of them at war and (engaged) in recrimination?
Or is this not (really) war? Is it for (the Divine) purpose,
(and is it) an artifice, like the bickering of those who sell asses? Or is it neither this nor that? Is it bewilderment? The treasure must be sought and this (bewilderment) is the ruin (where it is hidden).
That which you imagine to be the treasure—through that vain imagination you are losing the treasure.
Know that fancies and opinions are like the state of cultivation: treasure is not (to be found) in cultivated spots.
In the state of cultivation there is existence and strife (contrariety): the non-existent is ashamed of (all) existent things.
It is not the case that the existent implored help against (sought to escape from) non-existence; nay, (’twas) the nonexistent (that) repelled the existent. Do not say, “I am fleeing from the non-existent”; nay, it is fleeing from you. Stop! (Do not fancy yourself to be fleeing.)
Outwardly it is calling you itself, but inwardly it is driving you away with the cudgel of rejection.
0 man of sound heart (mind), ’tis (a case of) reversed shoes’: know that the rebelliousness of Pharaoh was (really) from (caused by) Moses.

Comment: One can see that Rumi has no shame to praise the enemy of Allah Pharaoh, that in the night Pharaoh would invoke Allah, in colourlessness Musa (aley salam) and Pharaoh are at peace, but this only happened because Allah decided so. This is the creed of Jabariyah. Also this is the creed of Batiniyah that in reality everyone is right, but we cannot understand this secret, that is why Rumi is asking whether this is all an artifice.

Story telling that the Shaykh is above Kufr and has no bound

Book 2 p 393-394:

A certain man brought charges against a Shaykh, saying, ” He is wicked and not on the path of righteousness;
He is a wine-drinker and a hypocrite and a scoundrel: how should he be one to succour his disciples?”
One (of the disciples) said to him, “Observe respect: ’tis no light matter to think so ill of the great.
Far is it from him and far from those (saintly) qualities of his that his clear (spirit) should be darkened by a flood (of sin).
Do not put such slander on the people of God! This is (mere) fancy on your part. Turn over (a new) leaf.
This (which you say) is not (true); and (even) if it should be, 0 land-fowl, what harm (comes) to the Red Sea from a carcase?
He (the Shaykh) is not less than the (statutory) two jugfuls or the small tank, so that a single drop (of impurity) should be able to disqualify him (for religious purposes).
The fire is no damage to Abraham, (but) let any one who is a Nimrod beware of it!”
The fleshly soul is Nimrod, and the intellect and spirit are the Friend of God (Abraham): the spirit is concerned with reality itself, and the fleshly soul with the proofs.
These indications of the way are for the traveller who at every moment becomes lost in the desert.
For them that have attained (to union with God) there is nothing (necessary) except the eye (of the spirit) and the lamp (of intuitive faith): they have no concern with indications (to guide them) or with a road (to travel by).
If the man that is united (with God) has mentioned some indication, he has mentioned (it) in order that the dialecticians may understand (his meaning).
For a new-born child the father makes babbling sounds, though his intellect may make a survey of the (whole) world.
The dignity of the master’s learning is not diminished if he say that (the letter) alif has nothing (has no diacritical mark).
For the sake of teaching that tongue-tied (child), one must go outside of one’s own language (customary manner of speech).
You must come into (adopt) his language, in order that he may learn knowledge and science from you.
All the people, then, are as his (the spiritual Teacher’s) children: this (fact) is necessary for the Pir (to bear in mind), when he gives (them) instruction.
Infidelity hash a fixed limit and range—know (this for sure); (but) the Shaykh and the light of the Shaykh have no bound.
Before the infinite all that is finite is naught: everything except the Face of God is passing away.
Infidelity and faith do not exist in the place where he (the Shaykh) is, because he is the kernel, while these twain are (only) colour and husk.
These fleeting things have become a veil over that Face, like a lantern concealed beneath a bowl.
So then, this bodily head is a screen to that (spiritual) head (source of mystic consciousness): before that head this bodily head is an infidel.
Who is the infidel? One forgetful of the faith of the Shaykh. What is the dead? One ignorant of the (spiritual) life of the Shavkh.
(Spiritual) life is naught but knowledge in (the time of) trial : the more knowledge one has, the more (spiritual) life one has.
Our spirit is more than the spirit of animals. Wherefore? In respect that it has more knowledge.
Hence the spirit of the angels is more than our spirit, for it is exempt from (transcends) the common sense;
And the spirit of mystical adepts is more than (that of) the angels. Cease from bewilderment (on this subject)!
For that reason Adam is their object of worship: his spirit (spiritual life) is greater than their being.
Else, (why were they commanded to worship him?): it would not be at all a suitable thing to command the superior to worship an inferior.
How can the justice and kindness of the Maker approve that a rose should fall down in worship before a thorn?
Since the spirit (of the perfect saint) has become superior and has passed beyond the utmost limit (reached by men and angels), the soul of all things has become obedient to it
Birds and fishes and Jinn and men—because it exceeds (them), and they are deficient (in comparison with it).
The fish make needles for his (the saint’s)) mantle: (they follow him as) threads follow needles.

Comment: Here Rumi is telling us that the Sufi Shaykh is above Kufr, and is in a state where Kufr does not exist. Kufr and Haram are only colours for Rumi and the reality is different, and the Shaykh has attained reality and the state of infinite, and the Shaykh has no bound, so he is above Eman and Kufr. La Hawla wala Quwatta ila Billah.

 

Dirty pornographic stories from “Al-Mathnawi”

Ashraf Ali Thanvi translated this story and explained it after in his explanation of “Mathnawi” entitled “Kaleed e Mathnawi” v 17-18 p 214 Daftar 5, this story reads:

“A slave woman lied a donkey on her
Because of the increase and intensity of desire
She made this male donkey used to intercourse
The donkey learned the intercourse of human beings
This woman who knew tricked used a stick
And she attached to the penis of the donkey in a certain manner
She linked this stick to the penis of the donkey
In a way that only half of the penis would penetrate
If the penis was to enter fully
This would break the vagina and intestines
The donkey was becoming thin and weak
And his mistress was worried why he was becoming weak
She showed this donkey to veterinary doctors
So to know why he was becoming weak
They could not find any disease
None could be aware of this secret
She started to inquire
And started to get ready for this…
When she started to spy the donkey
She saw that the slave woman was under and the donkey on her
She was looking this from hole in the door
So this old mistress liked this action
The donkey was doing intercourse with the slave woman
In the same way as men would do with women
She (mistress) felt jealous, she said when such is possible
Then I deserve this more because I am the owner of the donkey”

Ashraf Ali Thanvi also translated in his “Kaleed e Mathnawi” (v 19-20 p 628 Dafter 5) a shameful story a slave woman who did Zina with a soldier in a tent, and a lion came in the camp, the soldier killed the lion and he still had erection, and then came back to finish his zina. Then this slave woman went to a king, the penis of the king started erection, suddenly a mouse entered the room and the erection of the king stopped out of fear, seeing this the slave woman started to laugh, which angered the king so he threatened the slave woman to tell the reason of her laugh, and she told the story of the soldier who killed the lion and his penis was still in erection during the battle:

“The Khaleefah went to the slave woman for intercourse
He remembered her and his penis went into erection…
When he was between the legs of the woman
So destiny came and he heard noise of a mouse
His penis went to sleep, his desire went away…
The woman seeing this started to laugh
She remember the brave soldier who killed the lion
And his penis was still standing”

Comment: can such a dirty book be taught to Muslims, their families and be even considered Ilhami?

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[embeddoc url=”http://ia801506.us.archive.org/9/items/Thanvi2/Thanvi2.pdf” download=”all” viewer=”google”]

May Allah send Salah and Salam on the Prophet (saw), his household, Companions and those who follow them.