Mathnavi of Maulana Jalaluddin Rumi (133 pages, 2/18)
https://www.nvrislam.net/index.php?j=eng&post=6101
to Allah. It is through the great bounty, blessings and Duahs of both Hazrat Phulpuri (RA.) and Hazrat Abraarul Haq Saheb (M.Z.) that the preparation of Ma-aarif-e-Mathnavi has been completed and has become an invitation towards love for Allah. All Praise is due to Allah for that.
Further, in the editing and revising of the manuscript of Maaarif-e-Mathnavi, Moulana Sayed Muhammad Ishrat Jameel (RA.) did an excellent piece of work. Hence I request the reader to make duah
for me, for Moulana Jameel, our parents, our Ustads, our Sheikhs, our loved ones and all those who assisted us, that Allah pardon us' all and that He accept this book as a means to our salvation.
Arabic
"And that is not difficult for Allah-Taala"
Lastly, through Allah's Grace, the author's book Bahr Mathnavi which consists of couplets on the scale and rhyme of Moulana Rumi's (RA.) Mathnavi, has also become quite popular. It is printed at the back of this volume under the name Mathnavi-Akhtar. Our elders have shown a keen liking for these lines poetry as can be seen from the comments made by them. May Allah through His Grace and through the Sadaqah of His Beloved Muhammad accept this endeavour and enable this book to become a beneficial gift to the Muslim Ummat and may He make it a Sadaqah Jariya on my behalf. (Moulana) Muhammad Akhtar (M.Z.) Khaanqah Imdadiyya, Ashrafiya, Gulshan Iqbal, Karachi, Pakistan
SHORT BIOGRAPHY OF MOULANA RUMI (R.A.)
Moulana Rumi's (RA.) name was Muhammad and his title was Jalaluddin but generally he became known as Moulana Rumi (RA.). He was born in the town of Balkh in 604 A.H. and belonged to the family of Hazrat Abu Bakr. His father's name was Bahauddin bin Hussain Balkhy. Muhammad Khwarizm Shah Balkhy (d 617) was his maternal grandfather. In 610 A.H. Moulana's father, Bahauddin, left Balkh and settled in Nayshapur. On arrival at Nayshapur, his father took him to the famous saint, Khwaja Fariduddin Attar (RA.) Moulana Rumi (RA.) was then 6 years old. Khwaja Fariduddin (RA.) gave them a copy of his Mathnavi as a present and said to his father,
"Do not be negligent of this able one. He will one day make his voice heard. "
Moulana Rumi (RA.) acquired his initial instructions from his father. The father chose his most foremost student and Mureed to be a teacher and mentor to the young boy and in this manner Moulana Rumi (RA.) studied most of the branches of knowledge under this student, Moulana Burhanuddin (RA.). At the age of 18 years, Moulana Rumi (R.A.) got married and in that same year he went with his father to settle in Qunya.
When Moulana Rumi (RA.) was 25 years old, his father passed away. Moulana then went to Syria for the sole purpose of completing his studies. For some time, Moulana stayed at the Madrassa Jaladiya in Halb (Alepo) where he also sought the spiritual guidance and blessings of Kamaluddin bin Adeem (RA.).
Thereafter for 7 years he went to study in Damascus. At Damascus, Moulana Rumi (RA.) studied all the Mazaahib, Ilmul Kalaam, Fiqah and acquired a good knowledge of all the differences of opinions in deeni matters. He was also highly qualified in philosophy and tasawwuf. After the death of his father, Sayed Burhanuddin (RA.) was also his mentor on the path of tariqat for 9 years. Thereafter he spent the rest of his life in teaching and lecturing.
SECOND PHASE OF MOULANA RUMI'S (R.A.) LIFE'
A complete transformation came over Moulana's life from the moment he came into contact with Hazrat Shamsh Tabrezi (RA.). Shamsh Tabrezi (R.A.) was from a pious family which belonged to the Ismaili sect. He left his family sectarian connections, acquired knowledge and became a mureed of Baba Kamaluddin Jundy (RA.). In the company of the merchants he used to travel around from place to place.
Once he made a duah: "0 Allah, grant me the companionship of such a companion who will be able to bear my company". In reply to this duah the good news was given to him: "Go to Rum". He immediately set forth and soon reached Qunya where he arrived at a place of brass goods sellers. There was a platform whereupon the leaders always used to sit. It was at this place that the meeting between Moulana Rumi (RA.) and Shamsh Tabrezi (RA.) took place and from where their friendship and companionship commenced. From that day onwards, a complete change came over Moulana Rumi (RA.) and the fire of Divine love was kindled in his heart.
He avoided 'Sima', the listening to musical renderings. He also left teaching, lecturing and preaching. But he did not leave the company of Shamsh Tabrezi (R.A.) even for a little while.
However, a great commotion took place in the town with the result that Shamsh Tabrezi (R.A.) secretly left for Damascus. This caused Moulana tremendous sadness. After some time, some people noticing Moulana's discomfort and uneasiness, went to call Shamsh Tabrezi (R.A.) back. But after staying for a short while, he again disappeared to an unknown destination. Although they searched for him, he could not be found. Some historians are of the opinion that he had been martyred. After the disappearance of Shamsh Tabrezi (R.A.), Moulana Rumi (R.A.) suffered tremendous uneasiness, restlessness and loneliness. It was during this troubled period that he once happened to pass by the shop of Salahuddin Zarkoob who was busy beating metal into thin leaves. At that moment a strange condition came over Moulana. Salahuddin did not stop beating the leaves and thus many leaves were lost. Finally Salahuddin allowed the shop to become squandered away and he joined the company of Moulana Rumi (R.A.). In this manner he spent 9 years with Moulana. Through this companionship Moulana was greatly consoled.
In 664 A.H. Salahuddin passed away and after his death Moulana chose Husamuddin Chulpi (R.A.) from among his mureeds to be his companion for as long as he lived. Thereafter, Moulana consoled his heart through this new companionship. Moulana used to respect and honour Husamuddin (R.A.) to such an extent that people were under the impression that he was Moulana's spiritual guide. It was through the encouragement of Moulana Husamuddin (R.A.) that Moulana Rumi (R.A.) wrote the famous Mathnavi Shareef.
MOULANA RUMI'S (R.A.) SICKNESS AND DEATH
In 672A.H. a strong earthquake shook Qunya and for 40 days thereafter the vibrations were experienced. Moulana used to say that the earth was hungry and wanted a morsel. A few days thereafter Moulana became ill. Some very good physicians were called to treat him but to no avail and without success. On Sunday, the 5th Jamad-as-Thani 672, at the time of sunset, Moulana passed away.
The Janaza left the next morning. Everybody from the King to the poorest soul accompanied the Janaza. People were so emotional that they even broke the coffin in which the body was being transported for the sake of barakat. The Janaza reached the graveyard by the evening. Sheikh Sadruddin (RA.), a mureed of Sheikh Akbar Muhyuddin (RA.) together with his mureeds also followed the Janaza. He was appointed to lead the funeral prayer but as he stood ready to do so, he uttered a cry and fell unconscious. Thereafter, Qadi Sirajudd (RA.) lead the funeral prayers.
In accordance with the wasiyat of Moulana Rumi (R.A.), Hazrat Husamuddin (R.A.) became the Khalifa after him. Moulana left 2 sons; Ala-uddeen Muhammad and Sultan Wala. In 684 A.H., Hazrat Husamuddin (R.A.) also passed away and the next appointed Khalifa was Sultan Wala.
MOULANA'S WRITINCS
Among Moulana's writings is a compilation of his sayings under the title: IIFeehi maa jeehi". Then there is an anthology of 50 000 couplets which many people mistakenly consider to be the work of Shamsh Tabrezi (R.A.)
The third writing is the 'Mathnavi' through which Moulana is kept alive today in the world. It seems proper at this stage to just mention shortly some of the special features of this most famous work so as to have an insight into it.
SPECIALITIES OF THE MATHNAVI
Towards the end of the Ghaznawi Empire Hakeem Sinai (RA.) wrote a book, "Hadeqah" which was the first book written on tasawwuf in a poetic form. After that Hazrat Fariduddin Attar (RA.) wrote many Mathnavis among which the most famous one was "Mantiquttayr". One day while Moulana Rumi (R.A.) was in a special state of ecstasy, he involuntarily uttered the first lines from the Mathnavi. Husamuddin Chalpi (RA.) heard it and insisted that Moulana should continue with it and complete the Mathnavi. The
result was that six volumes were written. During the period of writing there were many lapses of time. Hence we find quite a few couplets which were written wherein Husamuddin Chalpi (R.A.) was the cause for it being written. In some volumes Moulana had given a very good reason for the
delay in writing, as for example:
"For quite some time, this Mathnavi has been delayed It takes time for blood to become milk.
Until you are not blessed with another baby
The blood (in the body of the mother) would not transform into sweet milk." The Mathnavi was commenced in 662 A.H.
WRITING STYLE
When writing on academic and ethical matters, one way of writing is to discuss one specific mas-ala (rulings of Shariah) separate from the others and at the same time to mention similar topics under one heading and division. Another manner is to write a certain story and thereafter deduce from it various "ilmi masalas" and provide explanation thereof. In this second manner the benefit derived is that the topic under discussion settles in the mind, which does not become tired thereof. This is the style which Moulana has adopted in the writing of the Mathnavi.
Moulana himself says:
"0 Brother this story is like a shell
And the meaning in it is like a seed (in the shell)".
A grammarian said "Indeed Zayd hit Amr" (this was to show the nominative case of 'Zaidun' and the accusative case of 'Amran'
The student (looking at the outer meaning) objected "Why did Zayd hit Amr without cause?" ' The Teacher said "This sentence is only a container for the meaning,
Just retain the grain and discard the shell.
The tale (sentence) of Zayd and Amr is constructed for explaining the case ending (of the subject and the object), If this tale is untrue, you should (rather) worry about the case ending."
Of all the books written in Persian on this topic (tasawwuf and ethics), in no other book are such delicate and intricately sensitive issues mentioned. These issues abound in the Mathnavi. The Mathnavi is not only a book on tasawwuf and ethics, it also deals with dogma and metaphysics. Whether it deals with masail on tasawwuf or on matters of dogma, these are explained by way of examples, similes and metaphors in such a manner that no ground is left for rejection. The most complicated masail are clarified in such a manner that they become easy to understand. Not a single "masala" of the important points pertaining to tasawwuf and to ilmul Kalaam have been ignored..
The Mathnavi has been composed in 'Ramal' (a poetical method) that is hexagon curtailed. Its singular scale and beat is "Fa'ilatun, Fa'ilatun Fa'ilun" twice
In this Mathnavi, there is a musical nature in the words and letters used, a uniqueness in the expression and clarity in its measure. Apart from that, the spiritual blessings, and the effect and the ecstatic feelings experienced in reading it, is quite overwhelming.
SUMMARY OF THE LIFE OF JALALUDDIN RUMI (R.A.)
The author Muhammad Jalaluddin known as Moulana Rumi (R.A.), was born at Balkh in the year 604A.H. and was the son of Sheikh Bahauddin bin Hussain Balkhi (R.A.). He was the grandchild of Muhammad Khwarizm Shah (R.A.). At the age of 6 he departed from Balkh with his father and at the age of 18 he got married at a place known as Larnad. In that same year he settled in Qunya and at the age of 25, he went to Syria for the purpose of furthering his education.
In 642 A.H. he became a mureed of Shamsh Tabrezi (R.A.) in
Qunya. In 662 A.H. he commenced the writing of the Mathnavi On Sunday, the 5 Jamad-as-Thani, 672A.H. at the time of sunset he passed away. He was buried in Qunya at the age of 68 years. He left behind 2 sons, Ala-uddin Muhammad and Sultan Wala.
THAT THE MATHNAVI WAS AN INSPIRATION IS ALLUDED TO BY A VERSE OF MOULANA RUMI (R.A.)
That the Mathnavi Sharif is an inspired version is hinted at in the following verse (which is the last verse of Mathnavi):
"When the sun went down through the horizon of the heart,
It (the Mathnavi) ended, and only Allah knows best about the truth (of the matter)."
Moulana Rumi (R.A.) says that the channel through Which the celestial hidden knowledge’s had been coming through, that spiritual sun has now through the infinite wisdom of Allah, disappeared below the horizon of the heart. In other words, manifestation changed to the state of concealment as is either way experienced by the saintly ones who have recognised Allah Taala. In fact the state of concealment has some additional advantages.
So when the sun of inspiration, across the heart's outlet, set below the horizon, this book came to an end.
And Allah alone knows best what particular wisdom can be in a particular affair at a given time. And since Allah alone knows the wisdom and He acts accordingly, obviously, the wisdom lies in that which He did, and therefore I would not pretend talking any further, instead, terminate the Mathnavi here.
Hazrat Hakim-al-Ummat Thanawi (R.A.) has at this juncture written an important note, that the friend of Allah should always talk as the occasion and the time demands, Le. when he is in the right mood, the audience is attentive and the flow of the heavenly cognisance is natural with moderation, neither forcing himself nor being overpowered by emotions. With this state of mind one should engage himself in benefiting the people there and then. Hazrat Thanwi (R.A.) was inspired by the following verse:
"When (your beloved master) orders you to speak, then speak and (speak) with fervour. " And if He says: "No!, then do not speak and observe (total) silence."
Moulana Rumi (R.A.) had foretold that after him shall come a 'Light of Soul' who would complete this Mathnavi (Le. its sixth unfinished .part, 'Daftah') which has been mentioned in the following verses:
"The commentary on this (story) remains unfinished, but the innermost has been closed and nothing more is coming forth (now).
The remainder of this story is going to be said, speechlessly, unto the heart of someone who would possess soul-sight."
Accordingly, that man of 'sighted-soul' became Moulana Mufti Ilahi Baksh Kandelhawi (R.A.) by the grace of Allah Ta'ala and it was he who witnessed on his (blessed) soul the inspirations of the soul of Moulana Jalaluddin Rumi (R.A.) and was subsequently able to complete the Mathnavi; as Moulana Mufti Kandelhawi (R.A.) says:
"Moulana Jalaluddin Rumi (R.A.), through your illuminations you have dominated my soul in such a manner that I lost my very existence. As if you were a lion of the Almighty Allah who has annihilated my very being."
Mufti Saheb is trying to say that in accordance. with Moulana Rumi's (RA.) foretelling of the completion of the. sixth part of Mathnavi, Moulana Rumi's (RA.) holy soul is busy inspiring my soul with Divine
Guidance, therefore the pronouncements of my tongue, would actually be the Kalaam (speech) of Moulana Rumi (RA.). Like a poet has said:
"Although the Holy Quran has come through the (Mubarak) lip of the Messenger Whosoever says, it is not the word of Allah is a disbeliever."
Mufti Ilahi Baksh (RA.) is the man of the 12th century while Moulana Rumi (R.A.) lived in the 7th century (of the Islamic calendar). Mufti Ilahi Baksh (RA.) had completed his Islamic Studies (Shariah) under Shah Abd-al-Aziz Delhawi (RA.)
"Congratulations! 0 my desperate sigh!
You are bringing the destination (union of Allah Ta'alah) closer and closer."
THE MEETING OF MOULANA RUMI (R.A.) AND HAZRAT SHAMSH TABREZI (R.A.)
In the words of (Moulana) Hakeem Akhtar (Saheb):
Listen dear friends to the story of Moulana Rumi Who was generally involved with teaching.
While being unaware of the ways of the path (Sulook). Being involved with external knowledge at all times,
His lecturing pursuits had become famous all around, While for him hard was the contact with the path. For arrogance through knowledge keeps the men of knowledge Far away from recognising the truth. For the main object of all knowledge is to attain Divine Love
Apart from that all is mere conceit.
But him on whom Allah's Grace shines,
One day or another he will become Allah's favourite. In this way Allah's Grace shone on Moulana Rumi And from the unseen, Allah's help reached him.
All achievements come about through Divine Grace And without His favour nothing comes about.
From the unseen world Rumi was chosen. As Shamsh Tabrezi prayed to the Lord:
"Lord, this fire of love burning in my heart, This restless longing which lies in me,
This fire of truth which is buried in my heart And all that was granted to me.
O Lord, let there be such a bondsman of Thine Who in true fashion will be suitable to inherit. That his heart may become filled with truth
And that I may fill his being with pearls of wisdom. Let me find such an heir who will be able
To bear the burden of the fire of love in him. For the burning love within myself
Is like the Mount Toor of love in the heart. Lord, near indeed is for me the time of parting To whom shall I leave this trust? 0, Beloved." From the unseen came the immediate reply: "0 Shamsh Tabrezi, hasten towards Rum.
Go and make Moulana Rumi the Master of Rum.
Let him become unoccupied with the affairs of Rum.
" Thus at the command of the unseen Shamsh proceeded Towards Rum as commanded from on High.
As he cast his sight upon Moulana Rumi, Unconscious he fell down on the path. Forgotten were the robes of knowledge.
Hungry and thirsty was he to be successful on the path. At one time Moulana Rumi was known
As a man of dignity and splendour.
The one endowed with the special connections of Khwarizm Shah And also endowed with being a Master of knowledge.
Whenever he had to go anywhere,
Speedily was brought for him the royal sedan' .
And ready for him were soldiers, servants and students Who in honour and respect accompanied him.
He was used to having his hands and feet kissed And on all sides he used to be crowded.
Today he fell down unconscious.
Through Divine Love he discarded all signs of pomp and splendour. What a glance was thrown on him by Shamsh Tabrezi
And through that he became a leader of the Path. When the Pir of Rum regained consciousness,
He followed the footsteps of Shamsh Tabrezi
Taking his Sheikh's bedding on his head as he walked Having bought the humility of Love.
When does Divine Love keep a transitory world, All that became lost in the dust.
For the honour of Divine Love is everlasting honour And its ecstasy is ecstasy forever.
And upon Jalaluddin Rumi there was
The full effect of the influence of Shamsh Tabrezi And Shamsh Tabrezi filled the heart of Rumi With burning love and yaqeen.
From the hands of the Sheikh whatever bounty he found The Mathnavi is filled with gratitude for that.
Look from what to what Shamsh transformed Rumi, Through their liaison and company wonders resulted. It is through the spiritual bounty of Shamsh
That without fear Rumi could dance around with turban tied. Such an effect was had on the Pir Rumi
As he explains in Mathnavi without any fear. That Shamsh Tabrezi was a light complete. He was the sun and he was the lights of truth. In the Mathnavi, the fire of Tabrezi burns.
The meanings are Tabrezi, the words Rumi's.
What did Rumi acquire from the hands of Tabrezi (R.A.)? Ask this of Rumi himself.
But I say, o my friends,
Search for it yourself in the Mathnavi. AKHTAR'S THOUGHTS
One day my ship will also cast (its) anchor
One day we will passionately see Makkah and Madinah. Although the mine of love is in every heart,
However it cannot be discovered without blood and sweat. Good God! These blossoming springs of ebullition of love, My bosom feels like a river of fire.
O tears of repentance! May I be sacrificed over your favours, This treasure of mercy has rained upon a sinner.
The condition (of success) is (some) kind attention of the men of love, Otherwise this gem of love cannot be had.
Akhtar! I do agree, that there are calamities in the path of love, But through His grace, Sakinah and Tranquility descends as well.
PART ONE 1
THIS BOOK OF DEEP HEARTED PAIN, O FRIENDS I HAVE WRITTEN SOLELY FOR THE (TRUE) LOVERS 2
ON EVERY PAGE I HAVE SHED THE BLOOD OF MY HEART ON EVERY PAGE I HAVE CRIED OF MY HEARTACHE (IN THE LOVE OF ALLAH TAALA)
3
I HAVE REMOVED THE VEIL FROM A HIDDEN ACHE, THEREBY INCREASING THE PAIN IN THE HEARTS OF LOVERS (OF ALLAH)
THE STORY OF JAAFAR AL-TAYYAR
Moulana Rumi (R.A.) states: "It is a well known fact that the fox is noted for its cowardice. " However, the fox which has a lion as a support behind its back saying to him: "Fear not, my hand is upon your back", in spite of lacking courage, becomes very brave indeed. His new found bravery is of such a nature that he will not hesitate to attack a leopard. He now has the support of a lion at his side, he will show no fear for a leopard.
Similarly is the case of the chosen servants of Allah. In spite of their apparent weakness and distressed position, they show no fear in the face of a multitude of evil forces. These saintly ones do experience some natural fear, of physical hurt or injury but at heart they have no fear of anyone besides Allah. A Sufi says:
"0 people look not upon my weakly countenance for I have legs of iron. Do you know that within my heart I am connected to the king of Kings. "
In this regard Moulana Rumi (R.A.) tells a story of Hazrat Jaafar Once Hazrat Jaafar attacked a fortress, all by himself. His attack was so fierce that it seemed that the fortress would soon become a prey to the hoofs of his horse. The inmates of the fortress were so struck by awe that they closed the gates of the fortress and no-one dared to come out to engage him in battle.
The King discussed with his Wazir as to what line of action is to be adopted. The Wazir advised him:
"The best line of action is to cancel all plans of making war against the man. It is best to take your Kafan and your sword and meet him and then to throw down your weapon".
The King replied: "But this man is all by himself How is it that you give me such advise?"
The Wazir informed him: "Do not underestimate his being one man only. Open your eyes and look at the fortress and see how it trembles like quick silver. Look at the inmates of the fortress, and see how their heads are bent downwards like sheep. Even though the man is alone, the heart which he has in his breast is not like the hearts of ordinary men. Look at his brave courage, that in the face of a vast multitude of opponents, he challenges them into battle with a naked sword in his hand and in a confident and victorious manner, calls them to fight. It seems that all the battle forces of the East and West are with him. One man alone, but he appears like hundreds of thousands. Do you not see that whichever soldiers are sent out to fight him are soon seen lying under the hoofs of his horse? When I had seen the great individuality of this man, 0 King, I realised that this multitude of soldiers which are with you, will not be able to do anything against him. Do not rely upon numbers. The main thing is the unity of the heart and this is actually what is so striking about the heart of this man. In this respect he has been endowed endlessly with it. This is a gift from Allah, which is attained through the acquisition of contact with Him and through rigorous spiritual exercises. This connection you will not be able to attain while you are in the state of Kufr. Hence, it is best for you to throw down your weapons in defeat before the courageous believer and to open the gates of the fortress, because your large number of soldiers are of no use."
Then Moulana Rumi (R.A.) gave examples of where in the face of a minority, the majority becomes useless:
EXAMPLE ONE
Millions of stars are shining and produce light, but at the rising of the sun, their light becomes non- existent.
EXAMPLE TWO
If one thousand mice should attack a weak and sickly cat, it
would appear that they would be victorious in their endeavour. A few of them can grab him by the neck. One or two of them can then take his eyes out. One or two of them can tear off his ears with their teeth. One or two of them can make an opening at his side, enter and begin chewing the internal organs.
That would appear to be reasonable to accept. However, experience has shown otherwise. As soon as the weak and sickly cat utters one "miau" the whole multitude of mice become awestruck and one by one they flee to safety. The moment they hear the
"miau" they become convinced of their being vanquished and visualising the action? of the cat's teeth and
Link: https://www.nvrislam.net/index.php?j=eng&post=6101
to Allah. It is through the great bounty, blessings and Duahs of both Hazrat Phulpuri (RA.) and Hazrat Abraarul Haq Saheb (M.Z.) that the preparation of Ma-aarif-e-Mathnavi has been completed and has become an invitation towards love for Allah. All Praise is due to Allah for that.
Further, in the editing and revising of the manuscript of Maaarif-e-Mathnavi, Moulana Sayed Muhammad Ishrat Jameel (RA.) did an excellent piece of work. Hence I request the reader to make duah
for me, for Moulana Jameel, our parents, our Ustads, our Sheikhs, our loved ones and all those who assisted us, that Allah pardon us' all and that He accept this book as a means to our salvation.
Arabic
"And that is not difficult for Allah-Taala"
Lastly, through Allah's Grace, the author's book Bahr Mathnavi which consists of couplets on the scale and rhyme of Moulana Rumi's (RA.) Mathnavi, has also become quite popular. It is printed at the back of this volume under the name Mathnavi-Akhtar. Our elders have shown a keen liking for these lines poetry as can be seen from the comments made by them. May Allah through His Grace and through the Sadaqah of His Beloved Muhammad accept this endeavour and enable this book to become a beneficial gift to the Muslim Ummat and may He make it a Sadaqah Jariya on my behalf. (Moulana) Muhammad Akhtar (M.Z.) Khaanqah Imdadiyya, Ashrafiya, Gulshan Iqbal, Karachi, Pakistan
SHORT BIOGRAPHY OF MOULANA RUMI (R.A.)
Moulana Rumi's (RA.) name was Muhammad and his title was Jalaluddin but generally he became known as Moulana Rumi (RA.). He was born in the town of Balkh in 604 A.H. and belonged to the family of Hazrat Abu Bakr. His father's name was Bahauddin bin Hussain Balkhy. Muhammad Khwarizm Shah Balkhy (d 617) was his maternal grandfather. In 610 A.H. Moulana's father, Bahauddin, left Balkh and settled in Nayshapur. On arrival at Nayshapur, his father took him to the famous saint, Khwaja Fariduddin Attar (RA.) Moulana Rumi (RA.) was then 6 years old. Khwaja Fariduddin (RA.) gave them a copy of his Mathnavi as a present and said to his father,
"Do not be negligent of this able one. He will one day make his voice heard. "
Moulana Rumi (RA.) acquired his initial instructions from his father. The father chose his most foremost student and Mureed to be a teacher and mentor to the young boy and in this manner Moulana Rumi (RA.) studied most of the branches of knowledge under this student, Moulana Burhanuddin (RA.). At the age of 18 years, Moulana Rumi (R.A.) got married and in that same year he went with his father to settle in Qunya.
When Moulana Rumi (RA.) was 25 years old, his father passed away. Moulana then went to Syria for the sole purpose of completing his studies. For some time, Moulana stayed at the Madrassa Jaladiya in Halb (Alepo) where he also sought the spiritual guidance and blessings of Kamaluddin bin Adeem (RA.).
Thereafter for 7 years he went to study in Damascus. At Damascus, Moulana Rumi (RA.) studied all the Mazaahib, Ilmul Kalaam, Fiqah and acquired a good knowledge of all the differences of opinions in deeni matters. He was also highly qualified in philosophy and tasawwuf. After the death of his father, Sayed Burhanuddin (RA.) was also his mentor on the path of tariqat for 9 years. Thereafter he spent the rest of his life in teaching and lecturing.
SECOND PHASE OF MOULANA RUMI'S (R.A.) LIFE'
A complete transformation came over Moulana's life from the moment he came into contact with Hazrat Shamsh Tabrezi (RA.). Shamsh Tabrezi (R.A.) was from a pious family which belonged to the Ismaili sect. He left his family sectarian connections, acquired knowledge and became a mureed of Baba Kamaluddin Jundy (RA.). In the company of the merchants he used to travel around from place to place.
Once he made a duah: "0 Allah, grant me the companionship of such a companion who will be able to bear my company". In reply to this duah the good news was given to him: "Go to Rum". He immediately set forth and soon reached Qunya where he arrived at a place of brass goods sellers. There was a platform whereupon the leaders always used to sit. It was at this place that the meeting between Moulana Rumi (RA.) and Shamsh Tabrezi (RA.) took place and from where their friendship and companionship commenced. From that day onwards, a complete change came over Moulana Rumi (RA.) and the fire of Divine love was kindled in his heart.
He avoided 'Sima', the listening to musical renderings. He also left teaching, lecturing and preaching. But he did not leave the company of Shamsh Tabrezi (R.A.) even for a little while.
However, a great commotion took place in the town with the result that Shamsh Tabrezi (R.A.) secretly left for Damascus. This caused Moulana tremendous sadness. After some time, some people noticing Moulana's discomfort and uneasiness, went to call Shamsh Tabrezi (R.A.) back. But after staying for a short while, he again disappeared to an unknown destination. Although they searched for him, he could not be found. Some historians are of the opinion that he had been martyred. After the disappearance of Shamsh Tabrezi (R.A.), Moulana Rumi (R.A.) suffered tremendous uneasiness, restlessness and loneliness. It was during this troubled period that he once happened to pass by the shop of Salahuddin Zarkoob who was busy beating metal into thin leaves. At that moment a strange condition came over Moulana. Salahuddin did not stop beating the leaves and thus many leaves were lost. Finally Salahuddin allowed the shop to become squandered away and he joined the company of Moulana Rumi (R.A.). In this manner he spent 9 years with Moulana. Through this companionship Moulana was greatly consoled.
In 664 A.H. Salahuddin passed away and after his death Moulana chose Husamuddin Chulpi (R.A.) from among his mureeds to be his companion for as long as he lived. Thereafter, Moulana consoled his heart through this new companionship. Moulana used to respect and honour Husamuddin (R.A.) to such an extent that people were under the impression that he was Moulana's spiritual guide. It was through the encouragement of Moulana Husamuddin (R.A.) that Moulana Rumi (R.A.) wrote the famous Mathnavi Shareef.
MOULANA RUMI'S (R.A.) SICKNESS AND DEATH
In 672A.H. a strong earthquake shook Qunya and for 40 days thereafter the vibrations were experienced. Moulana used to say that the earth was hungry and wanted a morsel. A few days thereafter Moulana became ill. Some very good physicians were called to treat him but to no avail and without success. On Sunday, the 5th Jamad-as-Thani 672, at the time of sunset, Moulana passed away.
The Janaza left the next morning. Everybody from the King to the poorest soul accompanied the Janaza. People were so emotional that they even broke the coffin in which the body was being transported for the sake of barakat. The Janaza reached the graveyard by the evening. Sheikh Sadruddin (RA.), a mureed of Sheikh Akbar Muhyuddin (RA.) together with his mureeds also followed the Janaza. He was appointed to lead the funeral prayer but as he stood ready to do so, he uttered a cry and fell unconscious. Thereafter, Qadi Sirajudd (RA.) lead the funeral prayers.
In accordance with the wasiyat of Moulana Rumi (R.A.), Hazrat Husamuddin (R.A.) became the Khalifa after him. Moulana left 2 sons; Ala-uddeen Muhammad and Sultan Wala. In 684 A.H., Hazrat Husamuddin (R.A.) also passed away and the next appointed Khalifa was Sultan Wala.
MOULANA'S WRITINCS
Among Moulana's writings is a compilation of his sayings under the title: IIFeehi maa jeehi". Then there is an anthology of 50 000 couplets which many people mistakenly consider to be the work of Shamsh Tabrezi (R.A.)
The third writing is the 'Mathnavi' through which Moulana is kept alive today in the world. It seems proper at this stage to just mention shortly some of the special features of this most famous work so as to have an insight into it.
SPECIALITIES OF THE MATHNAVI
Towards the end of the Ghaznawi Empire Hakeem Sinai (RA.) wrote a book, "Hadeqah" which was the first book written on tasawwuf in a poetic form. After that Hazrat Fariduddin Attar (RA.) wrote many Mathnavis among which the most famous one was "Mantiquttayr". One day while Moulana Rumi (R.A.) was in a special state of ecstasy, he involuntarily uttered the first lines from the Mathnavi. Husamuddin Chalpi (RA.) heard it and insisted that Moulana should continue with it and complete the Mathnavi. The
result was that six volumes were written. During the period of writing there were many lapses of time. Hence we find quite a few couplets which were written wherein Husamuddin Chalpi (R.A.) was the cause for it being written. In some volumes Moulana had given a very good reason for the
delay in writing, as for example:
"For quite some time, this Mathnavi has been delayed It takes time for blood to become milk.
Until you are not blessed with another baby
The blood (in the body of the mother) would not transform into sweet milk." The Mathnavi was commenced in 662 A.H.
WRITING STYLE
When writing on academic and ethical matters, one way of writing is to discuss one specific mas-ala (rulings of Shariah) separate from the others and at the same time to mention similar topics under one heading and division. Another manner is to write a certain story and thereafter deduce from it various "ilmi masalas" and provide explanation thereof. In this second manner the benefit derived is that the topic under discussion settles in the mind, which does not become tired thereof. This is the style which Moulana has adopted in the writing of the Mathnavi.
Moulana himself says:
"0 Brother this story is like a shell
And the meaning in it is like a seed (in the shell)".
A grammarian said "Indeed Zayd hit Amr" (this was to show the nominative case of 'Zaidun' and the accusative case of 'Amran'
The student (looking at the outer meaning) objected "Why did Zayd hit Amr without cause?" ' The Teacher said "This sentence is only a container for the meaning,
Just retain the grain and discard the shell.
The tale (sentence) of Zayd and Amr is constructed for explaining the case ending (of the subject and the object), If this tale is untrue, you should (rather) worry about the case ending."
Of all the books written in Persian on this topic (tasawwuf and ethics), in no other book are such delicate and intricately sensitive issues mentioned. These issues abound in the Mathnavi. The Mathnavi is not only a book on tasawwuf and ethics, it also deals with dogma and metaphysics. Whether it deals with masail on tasawwuf or on matters of dogma, these are explained by way of examples, similes and metaphors in such a manner that no ground is left for rejection. The most complicated masail are clarified in such a manner that they become easy to understand. Not a single "masala" of the important points pertaining to tasawwuf and to ilmul Kalaam have been ignored..
The Mathnavi has been composed in 'Ramal' (a poetical method) that is hexagon curtailed. Its singular scale and beat is "Fa'ilatun, Fa'ilatun Fa'ilun" twice
In this Mathnavi, there is a musical nature in the words and letters used, a uniqueness in the expression and clarity in its measure. Apart from that, the spiritual blessings, and the effect and the ecstatic feelings experienced in reading it, is quite overwhelming.
SUMMARY OF THE LIFE OF JALALUDDIN RUMI (R.A.)
The author Muhammad Jalaluddin known as Moulana Rumi (R.A.), was born at Balkh in the year 604A.H. and was the son of Sheikh Bahauddin bin Hussain Balkhi (R.A.). He was the grandchild of Muhammad Khwarizm Shah (R.A.). At the age of 6 he departed from Balkh with his father and at the age of 18 he got married at a place known as Larnad. In that same year he settled in Qunya and at the age of 25, he went to Syria for the purpose of furthering his education.
In 642 A.H. he became a mureed of Shamsh Tabrezi (R.A.) in
Qunya. In 662 A.H. he commenced the writing of the Mathnavi On Sunday, the 5 Jamad-as-Thani, 672A.H. at the time of sunset he passed away. He was buried in Qunya at the age of 68 years. He left behind 2 sons, Ala-uddin Muhammad and Sultan Wala.
THAT THE MATHNAVI WAS AN INSPIRATION IS ALLUDED TO BY A VERSE OF MOULANA RUMI (R.A.)
That the Mathnavi Sharif is an inspired version is hinted at in the following verse (which is the last verse of Mathnavi):
"When the sun went down through the horizon of the heart,
It (the Mathnavi) ended, and only Allah knows best about the truth (of the matter)."
Moulana Rumi (R.A.) says that the channel through Which the celestial hidden knowledge’s had been coming through, that spiritual sun has now through the infinite wisdom of Allah, disappeared below the horizon of the heart. In other words, manifestation changed to the state of concealment as is either way experienced by the saintly ones who have recognised Allah Taala. In fact the state of concealment has some additional advantages.
So when the sun of inspiration, across the heart's outlet, set below the horizon, this book came to an end.
And Allah alone knows best what particular wisdom can be in a particular affair at a given time. And since Allah alone knows the wisdom and He acts accordingly, obviously, the wisdom lies in that which He did, and therefore I would not pretend talking any further, instead, terminate the Mathnavi here.
Hazrat Hakim-al-Ummat Thanawi (R.A.) has at this juncture written an important note, that the friend of Allah should always talk as the occasion and the time demands, Le. when he is in the right mood, the audience is attentive and the flow of the heavenly cognisance is natural with moderation, neither forcing himself nor being overpowered by emotions. With this state of mind one should engage himself in benefiting the people there and then. Hazrat Thanwi (R.A.) was inspired by the following verse:
"When (your beloved master) orders you to speak, then speak and (speak) with fervour. " And if He says: "No!, then do not speak and observe (total) silence."
Moulana Rumi (R.A.) had foretold that after him shall come a 'Light of Soul' who would complete this Mathnavi (Le. its sixth unfinished .part, 'Daftah') which has been mentioned in the following verses:
"The commentary on this (story) remains unfinished, but the innermost has been closed and nothing more is coming forth (now).
The remainder of this story is going to be said, speechlessly, unto the heart of someone who would possess soul-sight."
Accordingly, that man of 'sighted-soul' became Moulana Mufti Ilahi Baksh Kandelhawi (R.A.) by the grace of Allah Ta'ala and it was he who witnessed on his (blessed) soul the inspirations of the soul of Moulana Jalaluddin Rumi (R.A.) and was subsequently able to complete the Mathnavi; as Moulana Mufti Kandelhawi (R.A.) says:
"Moulana Jalaluddin Rumi (R.A.), through your illuminations you have dominated my soul in such a manner that I lost my very existence. As if you were a lion of the Almighty Allah who has annihilated my very being."
Mufti Saheb is trying to say that in accordance. with Moulana Rumi's (RA.) foretelling of the completion of the. sixth part of Mathnavi, Moulana Rumi's (RA.) holy soul is busy inspiring my soul with Divine
Guidance, therefore the pronouncements of my tongue, would actually be the Kalaam (speech) of Moulana Rumi (RA.). Like a poet has said:
"Although the Holy Quran has come through the (Mubarak) lip of the Messenger Whosoever says, it is not the word of Allah is a disbeliever."
Mufti Ilahi Baksh (RA.) is the man of the 12th century while Moulana Rumi (R.A.) lived in the 7th century (of the Islamic calendar). Mufti Ilahi Baksh (RA.) had completed his Islamic Studies (Shariah) under Shah Abd-al-Aziz Delhawi (RA.)
"Congratulations! 0 my desperate sigh!
You are bringing the destination (union of Allah Ta'alah) closer and closer."
THE MEETING OF MOULANA RUMI (R.A.) AND HAZRAT SHAMSH TABREZI (R.A.)
In the words of (Moulana) Hakeem Akhtar (Saheb):
Listen dear friends to the story of Moulana Rumi Who was generally involved with teaching.
While being unaware of the ways of the path (Sulook). Being involved with external knowledge at all times,
His lecturing pursuits had become famous all around, While for him hard was the contact with the path. For arrogance through knowledge keeps the men of knowledge Far away from recognising the truth. For the main object of all knowledge is to attain Divine Love
Apart from that all is mere conceit.
But him on whom Allah's Grace shines,
One day or another he will become Allah's favourite. In this way Allah's Grace shone on Moulana Rumi And from the unseen, Allah's help reached him.
All achievements come about through Divine Grace And without His favour nothing comes about.
From the unseen world Rumi was chosen. As Shamsh Tabrezi prayed to the Lord:
"Lord, this fire of love burning in my heart, This restless longing which lies in me,
This fire of truth which is buried in my heart And all that was granted to me.
O Lord, let there be such a bondsman of Thine Who in true fashion will be suitable to inherit. That his heart may become filled with truth
And that I may fill his being with pearls of wisdom. Let me find such an heir who will be able
To bear the burden of the fire of love in him. For the burning love within myself
Is like the Mount Toor of love in the heart. Lord, near indeed is for me the time of parting To whom shall I leave this trust? 0, Beloved." From the unseen came the immediate reply: "0 Shamsh Tabrezi, hasten towards Rum.
Go and make Moulana Rumi the Master of Rum.
Let him become unoccupied with the affairs of Rum.
" Thus at the command of the unseen Shamsh proceeded Towards Rum as commanded from on High.
As he cast his sight upon Moulana Rumi, Unconscious he fell down on the path. Forgotten were the robes of knowledge.
Hungry and thirsty was he to be successful on the path. At one time Moulana Rumi was known
As a man of dignity and splendour.
The one endowed with the special connections of Khwarizm Shah And also endowed with being a Master of knowledge.
Whenever he had to go anywhere,
Speedily was brought for him the royal sedan' .
And ready for him were soldiers, servants and students Who in honour and respect accompanied him.
He was used to having his hands and feet kissed And on all sides he used to be crowded.
Today he fell down unconscious.
Through Divine Love he discarded all signs of pomp and splendour. What a glance was thrown on him by Shamsh Tabrezi
And through that he became a leader of the Path. When the Pir of Rum regained consciousness,
He followed the footsteps of Shamsh Tabrezi
Taking his Sheikh's bedding on his head as he walked Having bought the humility of Love.
When does Divine Love keep a transitory world, All that became lost in the dust.
For the honour of Divine Love is everlasting honour And its ecstasy is ecstasy forever.
And upon Jalaluddin Rumi there was
The full effect of the influence of Shamsh Tabrezi And Shamsh Tabrezi filled the heart of Rumi With burning love and yaqeen.
From the hands of the Sheikh whatever bounty he found The Mathnavi is filled with gratitude for that.
Look from what to what Shamsh transformed Rumi, Through their liaison and company wonders resulted. It is through the spiritual bounty of Shamsh
That without fear Rumi could dance around with turban tied. Such an effect was had on the Pir Rumi
As he explains in Mathnavi without any fear. That Shamsh Tabrezi was a light complete. He was the sun and he was the lights of truth. In the Mathnavi, the fire of Tabrezi burns.
The meanings are Tabrezi, the words Rumi's.
What did Rumi acquire from the hands of Tabrezi (R.A.)? Ask this of Rumi himself.
But I say, o my friends,
Search for it yourself in the Mathnavi. AKHTAR'S THOUGHTS
One day my ship will also cast (its) anchor
One day we will passionately see Makkah and Madinah. Although the mine of love is in every heart,
However it cannot be discovered without blood and sweat. Good God! These blossoming springs of ebullition of love, My bosom feels like a river of fire.
O tears of repentance! May I be sacrificed over your favours, This treasure of mercy has rained upon a sinner.
The condition (of success) is (some) kind attention of the men of love, Otherwise this gem of love cannot be had.
Akhtar! I do agree, that there are calamities in the path of love, But through His grace, Sakinah and Tranquility descends as well.
PART ONE 1
THIS BOOK OF DEEP HEARTED PAIN, O FRIENDS I HAVE WRITTEN SOLELY FOR THE (TRUE) LOVERS 2
ON EVERY PAGE I HAVE SHED THE BLOOD OF MY HEART ON EVERY PAGE I HAVE CRIED OF MY HEARTACHE (IN THE LOVE OF ALLAH TAALA)
3
I HAVE REMOVED THE VEIL FROM A HIDDEN ACHE, THEREBY INCREASING THE PAIN IN THE HEARTS OF LOVERS (OF ALLAH)
THE STORY OF JAAFAR AL-TAYYAR
Moulana Rumi (R.A.) states: "It is a well known fact that the fox is noted for its cowardice. " However, the fox which has a lion as a support behind its back saying to him: "Fear not, my hand is upon your back", in spite of lacking courage, becomes very brave indeed. His new found bravery is of such a nature that he will not hesitate to attack a leopard. He now has the support of a lion at his side, he will show no fear for a leopard.
Similarly is the case of the chosen servants of Allah. In spite of their apparent weakness and distressed position, they show no fear in the face of a multitude of evil forces. These saintly ones do experience some natural fear, of physical hurt or injury but at heart they have no fear of anyone besides Allah. A Sufi says:
"0 people look not upon my weakly countenance for I have legs of iron. Do you know that within my heart I am connected to the king of Kings. "
In this regard Moulana Rumi (R.A.) tells a story of Hazrat Jaafar Once Hazrat Jaafar attacked a fortress, all by himself. His attack was so fierce that it seemed that the fortress would soon become a prey to the hoofs of his horse. The inmates of the fortress were so struck by awe that they closed the gates of the fortress and no-one dared to come out to engage him in battle.
The King discussed with his Wazir as to what line of action is to be adopted. The Wazir advised him:
"The best line of action is to cancel all plans of making war against the man. It is best to take your Kafan and your sword and meet him and then to throw down your weapon".
The King replied: "But this man is all by himself How is it that you give me such advise?"
The Wazir informed him: "Do not underestimate his being one man only. Open your eyes and look at the fortress and see how it trembles like quick silver. Look at the inmates of the fortress, and see how their heads are bent downwards like sheep. Even though the man is alone, the heart which he has in his breast is not like the hearts of ordinary men. Look at his brave courage, that in the face of a vast multitude of opponents, he challenges them into battle with a naked sword in his hand and in a confident and victorious manner, calls them to fight. It seems that all the battle forces of the East and West are with him. One man alone, but he appears like hundreds of thousands. Do you not see that whichever soldiers are sent out to fight him are soon seen lying under the hoofs of his horse? When I had seen the great individuality of this man, 0 King, I realised that this multitude of soldiers which are with you, will not be able to do anything against him. Do not rely upon numbers. The main thing is the unity of the heart and this is actually what is so striking about the heart of this man. In this respect he has been endowed endlessly with it. This is a gift from Allah, which is attained through the acquisition of contact with Him and through rigorous spiritual exercises. This connection you will not be able to attain while you are in the state of Kufr. Hence, it is best for you to throw down your weapons in defeat before the courageous believer and to open the gates of the fortress, because your large number of soldiers are of no use."
Then Moulana Rumi (R.A.) gave examples of where in the face of a minority, the majority becomes useless:
EXAMPLE ONE
Millions of stars are shining and produce light, but at the rising of the sun, their light becomes non- existent.
EXAMPLE TWO
If one thousand mice should attack a weak and sickly cat, it
would appear that they would be victorious in their endeavour. A few of them can grab him by the neck. One or two of them can then take his eyes out. One or two of them can tear off his ears with their teeth. One or two of them can make an opening at his side, enter and begin chewing the internal organs.
That would appear to be reasonable to accept. However, experience has shown otherwise. As soon as the weak and sickly cat utters one "miau" the whole multitude of mice become awestruck and one by one they flee to safety. The moment they hear the
"miau" they become convinced of their being vanquished and visualising the action? of the cat's teeth and
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