Mathnavi of Maulana Jalaluddin Rumi (133 pages, 18/18)
https://www.nvrislam.net/index.php?j=eng&post=6117
has inspired this humble servant with. All praise be to Allah for that I say this and in it there is no boasting.
Then Moulana Rumi (R.A.) says:
"a people, you have seen one type of tears which are less in value than bread. Now see another type of tears: See the tears of the Saints. When my spiritual guide Hazrat Shamsh Tabrezi (R.A.) cries, the effect of his sincerity and his pain causes the very heavens also to cry. And when my Sheikh cries out of His Great Divine Love, the very heavenly bodies tremble and shake, crying aloud: Ya Rab, Ya Rab! (0 our Lord)
Our Shamsh Tabrezi prays in great humility and earnestness.
The Grace of Allah comes flying towards broken hearts, which laid their complaints before Him And grants them the honour of acceptance".
THE STORY OF AYAAZ AND THOSE WHO WERE JEALOUS OF HIM
Ayaaz, one of the close courtiers of King Mahmood, built a room in which he spread his old leather jacket and torn and tattered clothing which he wore before becoming a servant of the King. He used to keep the room locked at all times. Occasionally he used to enter this room alone. Then, looking at his torn and tattered clothes and his leather coat, he used to cry, saying: "a Allah, I am a son of a very poor family. I used to be in this torn and tattered state. This was my clothing of which today I am so ashamed that I keep it locked up. Not only will I not wear it in the presence of others, but I feel ashamed to even show it to them. In fact now I consider it an insult to let others come to know of them. "
Then he used to address himself saying: "0 Ayaaz, today you are a close courtier of the King. Do not be arrogant and proud of the shine and splendour you enjoy. For in reality you are like these tattered clothing. "
The other courtiers and ministers of the King did not know what was in the room. Seeing him entering and leaving this room, they started forming all kinds of opinions and ideas about the room and its contents.
One day all the King's courtiers gathered in one place. They exchanged ideas as to why Ayaaz was going into this room alone and why he was keeping the room locked at all times? The King loved him and considered him a saintly person. They thought that Ayaaz was stealing the King's wealth and hiding it in that room. They thought that if the King was to be informed of the treasure that was being kept in the room, then upon its discovery, Ayaaz would lose his position of nearness to the King: Secondly, if the King was to find the treasure, he would reward his informers. Hence the result of their mutual consultation was that King Mahmood should be informed of their suspicions. A delegation from among them went to the King and told him:
"The court officials told the King that Ayaaz has a room In which is hidden gold, silver and carpets.
He does not permit anybody else to enter into it And keeps the room locked at all times."
The King listened to them and said: "At midnight, I am going to inspect that room. You all should remain with me during the inspection. Whatever wealth we shall find therein will be divided amongst you people".
The King further said:
"Sorrow upon Ayaaz that in spite of so much respect and honour That he enjoys from us,
He should involve himself in such a despicable act, As to hoard gold and silver in secret.
Whoever has discovered the life of Divine Love,
For him it is ingratitude to become involved with beings other than Allah" .
The King was quite convinced of the sincere love which Ayaaz had for him and had full confidence in his honesty. However, he was actually jeering at the courtiers and making a fool of them.
"The King had no mistrust in Ayaaz
He only tested the court officials and played the fool with the jealous ones. It was impossible that Ayaaz could be untrue to the King
Because his faithfulness was unlimited.
Ayaaz was a King among Kings, in fact he was a King in the making
And it was only for protection against an evil eye that he was called Ayaaz. King Mahmood was aware of his innocence and purity of life
And only to rectify those who envied him that he decided to inspect".
Later in the middle of the night, the room was opened. When the court officials could not find anything they said: "The treasure must be under the ground. Hence, the floor of the room was dug up, but still they found nothing".
"Everybody was quite surprised and distressed as to what excuse to give before the King. And worried as to how they were going to save themselves from their false accusations.. Finally in despair, they bit their hands and lips
And like women they put their hands on their heads in shame". They all came before the King and said:
"Whatever punishment you wish to meet out to us, we are prepared to accept.
We deserve such punishment. But if you pardon us,. (it will be good) for you are King of Grace.
The King said: "Whatever judgement or verdict Ayaaz will give, that will be our judgement, because you people have tried to defame him and his good name and honour. Therefore I shall not pass any judgement". .
He said further:
"O Ayaaz, please pass judgement on these evil-mongers
For you were innocent of their accusations and completely loyal.
O Ayaaz, from your test and trial numerous people are ashamed and full of grief". Now listen to Ayaaz's good fortune, his annihilated self and his morals of love.
Ayaaz said:
"O King all sovereignty and rule is fitting for you, It is your kindness that this honour Ayaaz enjoys
I am a mere slave. How can a star show its light in the presence of the Sun. Whether its Venus, or Mercury or whether it is a shooting star
How can any of these show their existence in the presence of the Sun?"
The King, hearing this, became quite pleased. He replied:
"O Ayaaz, your high-mindedness has caused serfdom to be granted light
And your light has speedily moved from down here to the stars. o Ayaaz, your bondage has reached that rank which is the envy of freedom
For you have done your duty to bondage and acquired the true life".
To this Ayaaz replied:
"This high-mindedness is your gift and the result of the blessings of your company.
Otherwise I am that slave of lowly rank who initially appeared before you in tattered clothes and leather jacket.
O You listener, Your tattered clothing is a clot of blood And your leather jacket is the blood of menstruation. Apart from that everything else you possess is a gift from Allah".
In this story Moulana Rumi (R.A.) is teaching the lesson of annihilation of the self. Ayaaz was granted many favours by the King. And in spite of that honour, in order to save himself from arrogance and pride, he used to go and see his tattered clothing and his old leather jacket and used to advise himself: "0 Ayaaz, this is your reality. Be not proud of your position of nearness to the King". In the same way the seekers after the Sufi path and the seekers after Allah should at' all times keep their reality in front
of their eyes.
They should remember their humble beginnings as Allah reminds us:
"We have created man from a clot". The origin of man is that he is created from the father's sperm and the mother's blood of menstruation. Apart from that all man's inner and outer gifts are bounties from Allah.
No matter what high rank Allah grants any man, the fact still remains that he is created from the sperm of his father and the menstrual blood of his mother. The mere thought of this should be a protection and salvation against arrogance. Man should at all times keep this thought in mind, that he was created in the womb of his mother. Then he was granted sight, hearing, reason and understanding. Who was the one who granted these gifts?
A certain saintly man was once crossing the road. He happened to accidentally bumped against an arrogant, proud person. This was because the saintly man, due to his old age, was weak in eyesight.
The arrogant one proudly asked him: "0 blind one, can you not see? Do you not know who I am?"
The saintly man replied: "I know full well who you are. If you want, I shall explain to you who you are".
He said: "All right, tell me".
The saintly man said: "Life consists of three times: Past, present and future. As for the past, you are your father's unclean sperm mixed with the menstrual blood of your mother. As for the present, your abdomen contains faeces and is filled with urine. And as for the future, you will be a stinking rotten corpse that will be buried in the graveyard". .
Pride and arrogance is quite common amongst foolish stupid ones. But if one just uses his reason, he will discover that arrogance is definitely not befitting for man. In the Hadith Qudsi Allah says: "Pride is My Covering. And whosoever enters into it, I shall break his neck"
THE DIFFERENCE BETWEEN UJUB AND TAKABBUR (SELF-CONCEIT AND ARROGANCE)
(By Hakim Akhtar Saheb)
Self-conceit (Ujub) means paying attention to any specific quality in oneself and instead of considering it a gift from Allah, to look upon it as a personal virtue. The effect of 'Uilfb' is this that instead of expressing gratitude and thanks to Allah Taala for that quality, one brags about oneself saying: "I am like this or that". This is because he does not have his sights on the giver of the bounty and gifts Le. Allah Taala. Hence in his heart he considers himself as worthy of praise.
Takabbur (pride) means to consider oneself greater in comparison with another person. Hence in. the concept of takabbur a necessary element, is to consider others as being contemptible and lowly, whereas in 'Ujub' it is not necessary that the person considers himself superior to another.
The relationship between one in whom there is self-conceit and one in whom there is pride is that every proud one has self conceit in him, for when he admires his own qualities and considers himself better than someone else, then he is bound to consider another person. as being despicable and low. But it is not necessary that every self-conceited one is also a proud person. Because a person may look at a special quality of his and consider himself great, while in the mind there is no thought of belittling another or considering that person inferior. This difference Allah has made this humble servant understand. All Praise to Allah for it. And in this there is no boasting.
Of the many diseases of the heart, both self-admiration (Ujub) and pride are deadly destructive diseases for the seekers of Allah Taala. They should never be negligent in treating these ailments. Let us understand the harm of these ailments by looking at the following example.
A lover has a great longing to meet his beloved. But at the time of meeting his beloved, he foolishly takes out a mirror from his pocket and instead of looking at his beloved, gets busy looking at himself, admiring his own form and beauty. Is this person not to be considered a hypocrite in his claim of love and is he not depriving himself?
Similarly, the seekers after the Sufi path should think that Allah is at all times directing His Grace and bounties towards His servants. Now if the servant, instead of directing himself towards Allah Taala and His attributes, foolishly becomes engaged in admiring his own borrowed attributes (from Allah), then is this not hypocrisy in his claim of love for Allah Taala and is this not a sign of being deprived of good?
You yourself can pass the judgement. You yourself may measure and gauge the amount of harm they cause..
From the above example, the harmful nature of both 'Ujub' and 'Takabbur' is clearly understood. The example is also a clear warning for all seekers after the Love of Allah.
O Allah, protect us against the sickness of self-conceit, of pride and all other deadly spiritual and physical sicknesses." Ameen.
It is through the barakat of the company of my Sheikh that these examples and knowledge is granted to me. All Praise to Allah! All Thanks to Allah! 0 Our Lord,
O Allah, grant us the ability to work righteous deeds O You Helper of those seeking help, guide us.
There is no boasting over knowledge and riches.
THE STORY OF HIM WHO CONSIDERED HIMSELF FORCED
A certain person of incorrect belief claimed that man is a forced being and does not have a choice in any matter to do according to his will. Hence, he concluded that all his actions are due to his destiny being fixed and forced upon him; therefore he was not responsible and accountable for his actions.
One day this person entered an orchard and without the permission of the owner of the orchard, started picking fruit from the trees and ate it. The owner of the orchard came along and shouted at him: "O you wicked thief! What are you doing?"
He replied:
"This orchard belongs to Allah and I am a bondsman of His I am eating of the gifts of Him, so what sin is in that?"
The owner of the orchard took hold of him, tied him to a tree with a rope and started to beat him over his back, with a thick stick.
The thief explained: "0 you unjust one, why do you persecute this innocent one in this evil manner? Have shame before Allah!"
The owner of the orchard replied: "This stick is Allah's and I am His slave, who is busy beating another. I have no choice. I am forced to beat you and so is my stick and remember everything done, is done by Allah Taala."
The thief replied:
"I repent to Allah from this wrong belief of being forced. There is no doubt a choice, there is a choice, there is a choice".
LESSON
A man came before Hazrat Ali and asked: "Is man forced
or not?” (Meaning does he have a choice in his actions or not). Hazrat Ali told him: "Lift up your one leg!"
The man lifted his one leg up. Then he said: "Now lift up the other". He asked: "How can both legs be lifted up?"
Hazrat Ali replied: "Well, that is the answer to your question. Man is half forced and half free".
We should continue to beg of Allah the ability and Divine guidance to do righteous deeds and beg Him to grant us proper understanding. The end result of some sins and the punishment, is that ones intelligence becomes defective. The punishment of becoming changed from human form to that of animals has been lifted from this Ummat, but the punishment of the reason becoming so affected that we behave like animals, still descends upon us.
May Allah bestow upon us correct understanding and the light of reason. May He protect us from the punishment of being changed in heart and reasoning to that of lower beings.
The experience of the saintly ones show that whosoever stays in the company of the saintly ones, performing Zikrullah punctually, is protected against punishment of a defect in reasoning and intelligence, causing one to behave worse than animals.
THE STORY OF A MAN WHO HAD A LION DRAWN ON HIS ARM
During the days of Ignorance the people had the habit of having pictures of lions and panthers tattooed upon their arms.
In this way one of them told a tattooist: "Drawa lion on my arm". When the artist heated up the needle with which he was going to be making the tattoo, and placed it on his arm, he felt such pain that he shrieked, saying: "What are you drawing?"
The tattooist replied: "I am drawing the tail of the lion". He replied: "But you can draw a lion without a tail".
The tattooist again heated the needle in the fire and then placed it upon his skin. Again he gave a loud cry, saying: "What are you drawing now?"
He replied: "I am drawing the lion's ear".
He said: "But a lion can be without ears also".
Once again, the drawer placed the needle in the fire to heat it and then placed it upon his skin. Again he gave a loud cry, saying: "What are you drawing now?"
He replied: "I am drawing the stomach of the lion".
He said: "Leave that out. Draw a lion without a stomach"
Thereafter, he even refused the drawing of the lion's head. Then the tattooist in anger and greatly irritated, threw down the needle and said:
"Get away from me!
Who has ever seen a lion without head, without tail and stomach, Such a lion has never yet been created by God.
O You! when you are unable to bear the pain of an,
Then do not speak about tattooing such a lion on your arm.
O Brother, bear the harshness of the Ustad's or spiritual guide's training .
So that you may find safety from the dictates of the self and be saved from blasphemy and iniquity. If you desire to be enlightened and shining like the day,
Then annihilate your 'self' like the night after day".
(In other words: If you reform the' self' through eliminating the evil dictates of the' self' at the hands of a spiritual guide, its darkness will disappear and you will discover that your life through the light of contact with Allah will become enlightened).
"Like the Saints; acquire freedom from your 'self"
For after such spiritual efforts such nearness is achieved,
That the light of the Sun, Moon and Stars becomes a slave to the inner light.
a You listener, if you experience the splendour of Allah's nearness within yourself The whole world will appear ugly and worthless before its noor"
LESSON
The drawing of pictures is prohibited in Islam, but here Moulana Rumi (R.A.) tells a story of the Days of Ignorance. In it he wishes to inform the seekers after the Sufi path, that if the Spiritual Guide, who is a follower of the Sunnat, should for the sake of their rectification resort to some harshness, then for every rebuke they should be tolerant and accept it with pleasure, so that through that rectification there may arise in them the doing
of righteous deeds and praiseworthy morals and manners.
"If every rebuke of the Sheikh is going to cause you to grudge, Then how can you become clean as a mirror without rubbing?"
These spiritual exercises and efforts are only for a limited number of days. Thereafter there will be comfort.
THE STORY OF THE SNAKE AND THE CITY OF BAGH DAD
A snake catcher once went to the mountains, which were covered with snow. Due to the snow and cold many very big snakes lay motionless as if they were dead.
"The snake-catcher saw a dead snake In the extreme cold of winter.
He picked it up and took it to Baghdad, With the purpose of using it for a show. The snake like a pillar was long,
Which the snake-catcher dragged along to earn his livelihood. The snake-catcher thought it was dead, while in fact it was alive. Through the cold it appeared to be lifeless, but they knew not.
The snake-catcher told the spectators of the show: I have brought this snake to you, which I killed, And in hunting it I spent extreme diligence and had to sweat blood."
Moulana Rumi says:
"He dragged the snake along to Baghdad, advertising it as he went along bragging about his bravery. A large crowd gathered around as the news quickly spread.
That the snake-catcher had brought a very big snake, . A most rare thing, which is most astonishing.
Numerous inexperienced and stupid ones gathered
And all of them were caught in the net of the snake-catcher".
In the morning when the Sun rose in the sky and the Sun's rays heated the snake, the coldness of its body disappeared. Gradually the signs of life came back into its body.
"The heat of the sun brought the signs of life into it And the coldness departed from its organs.
Then the snake which was dead became alive And started making movements.
The people, seeing the movements of the dead snake, were astonished And these movements became for them a cause of great astonishment. The spectators in astonishment shouted in a loud voice
And all of them fled in various directions",
When the snake began to move about like a fierce lion, many people fled so wildly that they struck against each other and became injured. The snake-catcher was himself petrified with fear.
From here Moulana Rumi (RA.) starts to instruct saying: "O You Seekers after the Sufi path, it may appear that the nafs, not being involved in sins, might appear to be dead. But one is never certain as to how it will react when left alone with a strange woman, or a beardless handsome young boy.
"If the nafs like Fir-aun should find means of comfort and power, Your nafs will like Fir-aun's become rebellious
And begin to commit sins and will begin to fight against callers towards truth".
LESSON
In this story Moulana Rumi (RA.) gives a very important lesson for the Seekers after the Sufi path. He says: "Never be completely sure about the state of your 'nafs". In its natural state it is inclined towards evil. Even if, through the company of a Sheikh and a long life of spiritual exercises and efforts the "nafs" appear to have changed towards good, still do not be at ease with it and become unmindful of it. Do not become negligent in taking precautions. Be not like some foolish Sufis, who had for a long time through the efforts of Zikr and other spiritual vigils seen their 'nafs' having become accustomed to subjugation, so they started to be at ease and unmindful of its dangers, they started becoming involved with mixing with strange women and beardless handsome, young men. They thought that the desire to commit sins would not overpower them. Hence why should one not look upon those women and young men with clean looks. They did that and how tragic was their result? They became disgraced in a bad way. The 'nafs' which appeared controlled and dead, became alive. And the looks which were supposed to be "clean looks" turned out to be dirty and prohibited looks.
In the end the snake of the 'nafs' bit them and from the path of truth they were rejected and became disgraced. For this reason, our elders have stated that no matter how old the Muttaqi may be, one should up to his death not be negligent of precaution against the nafs. Hazrat Majzoob (RA.) says: "Have no trust in this nafs, 0 devout, one!
Even if it becomes an angel, remain distrustful of it. Look at the snake of your nafs
As soon as you are negligent here, it bites there".
A dog, no matter how trained it becomes, do not take the chain off its neck, or let it become slack. A trained dog will remain a dog. Do not remove the chain from its neck.
May Allah grant us the Divine Guidance to remain watchful over our 'nafs' up to our last breath on earth. TOWARDS FOLLOWING A SAINTLY SPIRITUAL GUIDE
"Allah's special servants - these saintly spiritual guides - are Allah's shadows on earth.. They are dead as far as connections with this world is concerned
And alive with regard to contact with Him.
Grab hold of the cloth of spiritual guide quickly and without hesitation So that you may be saved from the calamities of the latter days.
Tread not this path of Sufism without a spiritual guide,
Be like Ibraheem who said: 'I love not those who pass away' And be not attracted to others except Allah.
Go and through the tawassul of the shadow of Allah on earth Meet the Sun of Truth
And hold onto the cloth of Shamsh Tabrezi (R.A.)".
(At this stage Moulana Rumi (R.A.), having turned towards the discussion on spiritual guide, his mind involuntarily went to his Sheikh Shamsh Tabrezi (R.A.) and now he mentions his name with great love).
"If you do not know the way to the enlightened and blessed gatherings of Shamsh Tabrezi, Then ask Ziya-ul-Haq, Husamuddin to show you the way".
Ziya-ul-Haq is the nickname and Husamuddin (R.A.) is the name of Moulana Rumi's (R.A.) Khaleefa-i- A'zam. Initially he acquired spiritual benefit from Shamsh Tabrezi (R.A.) and later became attached to Moulana Rumi (R.A.) from whom he derived much spiritual benefit.
"And if along the way in search of a Murshid, jealousy should come between-you and your aim And jealousy begins to squeeze your throat,
Then remember that in the field of jealousy Iblees has made more progress than you".'
It is possible that Moulana Rumi (R.A.) might have mentioned this thought in the gatherings of his Mureeds. Hence, there was the danger that someone from among them might have felt jealous of the position of Moulana Husamuddin (R.A.). This is so because generally jealousy is the one thing that prevents people from going to the people of knowledge and to the saintly ones. Hence, after this Moulana Rumi (R.A.) turns towards a discussion on jealousy.
"It was because of jealousy that Iblees could not stand in respect before Hazrat Adam (A.S.), And it was through jealousy that he opposed righteousness.
It is because of jealousy that houses are destroyed and ruined
And through it a royal falcon inspite of its qualities becomes an ordinary crow. Become like the dust under the feet of the men of truth
And cast dust on the head of jealousy as we have done".
We thank Allah that through the blessings of His Mercy, the first part of this book has been completed. Allah! Through Your Mercy and through the blessings of Your
Noble Nabi, accept this effort and grant the writer hereof and the readers thereof the Divine Guidance to act upon it, Ameen.
And May Allah's choicest blessings descend upon the best of His Creation, Muhammad . and upon His family and his companions, the members of his household. O Most Merciful One.
Muhammad Akhtar Thursday, 12 Rajab 1392
Link: https://www.nvrislam.net/index.php?j=eng&post=6117
has inspired this humble servant with. All praise be to Allah for that I say this and in it there is no boasting.
Then Moulana Rumi (R.A.) says:
"a people, you have seen one type of tears which are less in value than bread. Now see another type of tears: See the tears of the Saints. When my spiritual guide Hazrat Shamsh Tabrezi (R.A.) cries, the effect of his sincerity and his pain causes the very heavens also to cry. And when my Sheikh cries out of His Great Divine Love, the very heavenly bodies tremble and shake, crying aloud: Ya Rab, Ya Rab! (0 our Lord)
Our Shamsh Tabrezi prays in great humility and earnestness.
The Grace of Allah comes flying towards broken hearts, which laid their complaints before Him And grants them the honour of acceptance".
THE STORY OF AYAAZ AND THOSE WHO WERE JEALOUS OF HIM
Ayaaz, one of the close courtiers of King Mahmood, built a room in which he spread his old leather jacket and torn and tattered clothing which he wore before becoming a servant of the King. He used to keep the room locked at all times. Occasionally he used to enter this room alone. Then, looking at his torn and tattered clothes and his leather coat, he used to cry, saying: "a Allah, I am a son of a very poor family. I used to be in this torn and tattered state. This was my clothing of which today I am so ashamed that I keep it locked up. Not only will I not wear it in the presence of others, but I feel ashamed to even show it to them. In fact now I consider it an insult to let others come to know of them. "
Then he used to address himself saying: "0 Ayaaz, today you are a close courtier of the King. Do not be arrogant and proud of the shine and splendour you enjoy. For in reality you are like these tattered clothing. "
The other courtiers and ministers of the King did not know what was in the room. Seeing him entering and leaving this room, they started forming all kinds of opinions and ideas about the room and its contents.
One day all the King's courtiers gathered in one place. They exchanged ideas as to why Ayaaz was going into this room alone and why he was keeping the room locked at all times? The King loved him and considered him a saintly person. They thought that Ayaaz was stealing the King's wealth and hiding it in that room. They thought that if the King was to be informed of the treasure that was being kept in the room, then upon its discovery, Ayaaz would lose his position of nearness to the King: Secondly, if the King was to find the treasure, he would reward his informers. Hence the result of their mutual consultation was that King Mahmood should be informed of their suspicions. A delegation from among them went to the King and told him:
"The court officials told the King that Ayaaz has a room In which is hidden gold, silver and carpets.
He does not permit anybody else to enter into it And keeps the room locked at all times."
The King listened to them and said: "At midnight, I am going to inspect that room. You all should remain with me during the inspection. Whatever wealth we shall find therein will be divided amongst you people".
The King further said:
"Sorrow upon Ayaaz that in spite of so much respect and honour That he enjoys from us,
He should involve himself in such a despicable act, As to hoard gold and silver in secret.
Whoever has discovered the life of Divine Love,
For him it is ingratitude to become involved with beings other than Allah" .
The King was quite convinced of the sincere love which Ayaaz had for him and had full confidence in his honesty. However, he was actually jeering at the courtiers and making a fool of them.
"The King had no mistrust in Ayaaz
He only tested the court officials and played the fool with the jealous ones. It was impossible that Ayaaz could be untrue to the King
Because his faithfulness was unlimited.
Ayaaz was a King among Kings, in fact he was a King in the making
And it was only for protection against an evil eye that he was called Ayaaz. King Mahmood was aware of his innocence and purity of life
And only to rectify those who envied him that he decided to inspect".
Later in the middle of the night, the room was opened. When the court officials could not find anything they said: "The treasure must be under the ground. Hence, the floor of the room was dug up, but still they found nothing".
"Everybody was quite surprised and distressed as to what excuse to give before the King. And worried as to how they were going to save themselves from their false accusations.. Finally in despair, they bit their hands and lips
And like women they put their hands on their heads in shame". They all came before the King and said:
"Whatever punishment you wish to meet out to us, we are prepared to accept.
We deserve such punishment. But if you pardon us,. (it will be good) for you are King of Grace.
The King said: "Whatever judgement or verdict Ayaaz will give, that will be our judgement, because you people have tried to defame him and his good name and honour. Therefore I shall not pass any judgement". .
He said further:
"O Ayaaz, please pass judgement on these evil-mongers
For you were innocent of their accusations and completely loyal.
O Ayaaz, from your test and trial numerous people are ashamed and full of grief". Now listen to Ayaaz's good fortune, his annihilated self and his morals of love.
Ayaaz said:
"O King all sovereignty and rule is fitting for you, It is your kindness that this honour Ayaaz enjoys
I am a mere slave. How can a star show its light in the presence of the Sun. Whether its Venus, or Mercury or whether it is a shooting star
How can any of these show their existence in the presence of the Sun?"
The King, hearing this, became quite pleased. He replied:
"O Ayaaz, your high-mindedness has caused serfdom to be granted light
And your light has speedily moved from down here to the stars. o Ayaaz, your bondage has reached that rank which is the envy of freedom
For you have done your duty to bondage and acquired the true life".
To this Ayaaz replied:
"This high-mindedness is your gift and the result of the blessings of your company.
Otherwise I am that slave of lowly rank who initially appeared before you in tattered clothes and leather jacket.
O You listener, Your tattered clothing is a clot of blood And your leather jacket is the blood of menstruation. Apart from that everything else you possess is a gift from Allah".
In this story Moulana Rumi (R.A.) is teaching the lesson of annihilation of the self. Ayaaz was granted many favours by the King. And in spite of that honour, in order to save himself from arrogance and pride, he used to go and see his tattered clothing and his old leather jacket and used to advise himself: "0 Ayaaz, this is your reality. Be not proud of your position of nearness to the King". In the same way the seekers after the Sufi path and the seekers after Allah should at' all times keep their reality in front
of their eyes.
They should remember their humble beginnings as Allah reminds us:
"We have created man from a clot". The origin of man is that he is created from the father's sperm and the mother's blood of menstruation. Apart from that all man's inner and outer gifts are bounties from Allah.
No matter what high rank Allah grants any man, the fact still remains that he is created from the sperm of his father and the menstrual blood of his mother. The mere thought of this should be a protection and salvation against arrogance. Man should at all times keep this thought in mind, that he was created in the womb of his mother. Then he was granted sight, hearing, reason and understanding. Who was the one who granted these gifts?
A certain saintly man was once crossing the road. He happened to accidentally bumped against an arrogant, proud person. This was because the saintly man, due to his old age, was weak in eyesight.
The arrogant one proudly asked him: "0 blind one, can you not see? Do you not know who I am?"
The saintly man replied: "I know full well who you are. If you want, I shall explain to you who you are".
He said: "All right, tell me".
The saintly man said: "Life consists of three times: Past, present and future. As for the past, you are your father's unclean sperm mixed with the menstrual blood of your mother. As for the present, your abdomen contains faeces and is filled with urine. And as for the future, you will be a stinking rotten corpse that will be buried in the graveyard". .
Pride and arrogance is quite common amongst foolish stupid ones. But if one just uses his reason, he will discover that arrogance is definitely not befitting for man. In the Hadith Qudsi Allah says: "Pride is My Covering. And whosoever enters into it, I shall break his neck"
THE DIFFERENCE BETWEEN UJUB AND TAKABBUR (SELF-CONCEIT AND ARROGANCE)
(By Hakim Akhtar Saheb)
Self-conceit (Ujub) means paying attention to any specific quality in oneself and instead of considering it a gift from Allah, to look upon it as a personal virtue. The effect of 'Uilfb' is this that instead of expressing gratitude and thanks to Allah Taala for that quality, one brags about oneself saying: "I am like this or that". This is because he does not have his sights on the giver of the bounty and gifts Le. Allah Taala. Hence in his heart he considers himself as worthy of praise.
Takabbur (pride) means to consider oneself greater in comparison with another person. Hence in. the concept of takabbur a necessary element, is to consider others as being contemptible and lowly, whereas in 'Ujub' it is not necessary that the person considers himself superior to another.
The relationship between one in whom there is self-conceit and one in whom there is pride is that every proud one has self conceit in him, for when he admires his own qualities and considers himself better than someone else, then he is bound to consider another person. as being despicable and low. But it is not necessary that every self-conceited one is also a proud person. Because a person may look at a special quality of his and consider himself great, while in the mind there is no thought of belittling another or considering that person inferior. This difference Allah has made this humble servant understand. All Praise to Allah for it. And in this there is no boasting.
Of the many diseases of the heart, both self-admiration (Ujub) and pride are deadly destructive diseases for the seekers of Allah Taala. They should never be negligent in treating these ailments. Let us understand the harm of these ailments by looking at the following example.
A lover has a great longing to meet his beloved. But at the time of meeting his beloved, he foolishly takes out a mirror from his pocket and instead of looking at his beloved, gets busy looking at himself, admiring his own form and beauty. Is this person not to be considered a hypocrite in his claim of love and is he not depriving himself?
Similarly, the seekers after the Sufi path should think that Allah is at all times directing His Grace and bounties towards His servants. Now if the servant, instead of directing himself towards Allah Taala and His attributes, foolishly becomes engaged in admiring his own borrowed attributes (from Allah), then is this not hypocrisy in his claim of love for Allah Taala and is this not a sign of being deprived of good?
You yourself can pass the judgement. You yourself may measure and gauge the amount of harm they cause..
From the above example, the harmful nature of both 'Ujub' and 'Takabbur' is clearly understood. The example is also a clear warning for all seekers after the Love of Allah.
O Allah, protect us against the sickness of self-conceit, of pride and all other deadly spiritual and physical sicknesses." Ameen.
It is through the barakat of the company of my Sheikh that these examples and knowledge is granted to me. All Praise to Allah! All Thanks to Allah! 0 Our Lord,
O Allah, grant us the ability to work righteous deeds O You Helper of those seeking help, guide us.
There is no boasting over knowledge and riches.
THE STORY OF HIM WHO CONSIDERED HIMSELF FORCED
A certain person of incorrect belief claimed that man is a forced being and does not have a choice in any matter to do according to his will. Hence, he concluded that all his actions are due to his destiny being fixed and forced upon him; therefore he was not responsible and accountable for his actions.
One day this person entered an orchard and without the permission of the owner of the orchard, started picking fruit from the trees and ate it. The owner of the orchard came along and shouted at him: "O you wicked thief! What are you doing?"
He replied:
"This orchard belongs to Allah and I am a bondsman of His I am eating of the gifts of Him, so what sin is in that?"
The owner of the orchard took hold of him, tied him to a tree with a rope and started to beat him over his back, with a thick stick.
The thief explained: "0 you unjust one, why do you persecute this innocent one in this evil manner? Have shame before Allah!"
The owner of the orchard replied: "This stick is Allah's and I am His slave, who is busy beating another. I have no choice. I am forced to beat you and so is my stick and remember everything done, is done by Allah Taala."
The thief replied:
"I repent to Allah from this wrong belief of being forced. There is no doubt a choice, there is a choice, there is a choice".
LESSON
A man came before Hazrat Ali and asked: "Is man forced
or not?” (Meaning does he have a choice in his actions or not). Hazrat Ali told him: "Lift up your one leg!"
The man lifted his one leg up. Then he said: "Now lift up the other". He asked: "How can both legs be lifted up?"
Hazrat Ali replied: "Well, that is the answer to your question. Man is half forced and half free".
We should continue to beg of Allah the ability and Divine guidance to do righteous deeds and beg Him to grant us proper understanding. The end result of some sins and the punishment, is that ones intelligence becomes defective. The punishment of becoming changed from human form to that of animals has been lifted from this Ummat, but the punishment of the reason becoming so affected that we behave like animals, still descends upon us.
May Allah bestow upon us correct understanding and the light of reason. May He protect us from the punishment of being changed in heart and reasoning to that of lower beings.
The experience of the saintly ones show that whosoever stays in the company of the saintly ones, performing Zikrullah punctually, is protected against punishment of a defect in reasoning and intelligence, causing one to behave worse than animals.
THE STORY OF A MAN WHO HAD A LION DRAWN ON HIS ARM
During the days of Ignorance the people had the habit of having pictures of lions and panthers tattooed upon their arms.
In this way one of them told a tattooist: "Drawa lion on my arm". When the artist heated up the needle with which he was going to be making the tattoo, and placed it on his arm, he felt such pain that he shrieked, saying: "What are you drawing?"
The tattooist replied: "I am drawing the tail of the lion". He replied: "But you can draw a lion without a tail".
The tattooist again heated the needle in the fire and then placed it upon his skin. Again he gave a loud cry, saying: "What are you drawing now?"
He replied: "I am drawing the lion's ear".
He said: "But a lion can be without ears also".
Once again, the drawer placed the needle in the fire to heat it and then placed it upon his skin. Again he gave a loud cry, saying: "What are you drawing now?"
He replied: "I am drawing the stomach of the lion".
He said: "Leave that out. Draw a lion without a stomach"
Thereafter, he even refused the drawing of the lion's head. Then the tattooist in anger and greatly irritated, threw down the needle and said:
"Get away from me!
Who has ever seen a lion without head, without tail and stomach, Such a lion has never yet been created by God.
O You! when you are unable to bear the pain of an,
Then do not speak about tattooing such a lion on your arm.
O Brother, bear the harshness of the Ustad's or spiritual guide's training .
So that you may find safety from the dictates of the self and be saved from blasphemy and iniquity. If you desire to be enlightened and shining like the day,
Then annihilate your 'self' like the night after day".
(In other words: If you reform the' self' through eliminating the evil dictates of the' self' at the hands of a spiritual guide, its darkness will disappear and you will discover that your life through the light of contact with Allah will become enlightened).
"Like the Saints; acquire freedom from your 'self"
For after such spiritual efforts such nearness is achieved,
That the light of the Sun, Moon and Stars becomes a slave to the inner light.
a You listener, if you experience the splendour of Allah's nearness within yourself The whole world will appear ugly and worthless before its noor"
LESSON
The drawing of pictures is prohibited in Islam, but here Moulana Rumi (R.A.) tells a story of the Days of Ignorance. In it he wishes to inform the seekers after the Sufi path, that if the Spiritual Guide, who is a follower of the Sunnat, should for the sake of their rectification resort to some harshness, then for every rebuke they should be tolerant and accept it with pleasure, so that through that rectification there may arise in them the doing
of righteous deeds and praiseworthy morals and manners.
"If every rebuke of the Sheikh is going to cause you to grudge, Then how can you become clean as a mirror without rubbing?"
These spiritual exercises and efforts are only for a limited number of days. Thereafter there will be comfort.
THE STORY OF THE SNAKE AND THE CITY OF BAGH DAD
A snake catcher once went to the mountains, which were covered with snow. Due to the snow and cold many very big snakes lay motionless as if they were dead.
"The snake-catcher saw a dead snake In the extreme cold of winter.
He picked it up and took it to Baghdad, With the purpose of using it for a show. The snake like a pillar was long,
Which the snake-catcher dragged along to earn his livelihood. The snake-catcher thought it was dead, while in fact it was alive. Through the cold it appeared to be lifeless, but they knew not.
The snake-catcher told the spectators of the show: I have brought this snake to you, which I killed, And in hunting it I spent extreme diligence and had to sweat blood."
Moulana Rumi says:
"He dragged the snake along to Baghdad, advertising it as he went along bragging about his bravery. A large crowd gathered around as the news quickly spread.
That the snake-catcher had brought a very big snake, . A most rare thing, which is most astonishing.
Numerous inexperienced and stupid ones gathered
And all of them were caught in the net of the snake-catcher".
In the morning when the Sun rose in the sky and the Sun's rays heated the snake, the coldness of its body disappeared. Gradually the signs of life came back into its body.
"The heat of the sun brought the signs of life into it And the coldness departed from its organs.
Then the snake which was dead became alive And started making movements.
The people, seeing the movements of the dead snake, were astonished And these movements became for them a cause of great astonishment. The spectators in astonishment shouted in a loud voice
And all of them fled in various directions",
When the snake began to move about like a fierce lion, many people fled so wildly that they struck against each other and became injured. The snake-catcher was himself petrified with fear.
From here Moulana Rumi (RA.) starts to instruct saying: "O You Seekers after the Sufi path, it may appear that the nafs, not being involved in sins, might appear to be dead. But one is never certain as to how it will react when left alone with a strange woman, or a beardless handsome young boy.
"If the nafs like Fir-aun should find means of comfort and power, Your nafs will like Fir-aun's become rebellious
And begin to commit sins and will begin to fight against callers towards truth".
LESSON
In this story Moulana Rumi (RA.) gives a very important lesson for the Seekers after the Sufi path. He says: "Never be completely sure about the state of your 'nafs". In its natural state it is inclined towards evil. Even if, through the company of a Sheikh and a long life of spiritual exercises and efforts the "nafs" appear to have changed towards good, still do not be at ease with it and become unmindful of it. Do not become negligent in taking precautions. Be not like some foolish Sufis, who had for a long time through the efforts of Zikr and other spiritual vigils seen their 'nafs' having become accustomed to subjugation, so they started to be at ease and unmindful of its dangers, they started becoming involved with mixing with strange women and beardless handsome, young men. They thought that the desire to commit sins would not overpower them. Hence why should one not look upon those women and young men with clean looks. They did that and how tragic was their result? They became disgraced in a bad way. The 'nafs' which appeared controlled and dead, became alive. And the looks which were supposed to be "clean looks" turned out to be dirty and prohibited looks.
In the end the snake of the 'nafs' bit them and from the path of truth they were rejected and became disgraced. For this reason, our elders have stated that no matter how old the Muttaqi may be, one should up to his death not be negligent of precaution against the nafs. Hazrat Majzoob (RA.) says: "Have no trust in this nafs, 0 devout, one!
Even if it becomes an angel, remain distrustful of it. Look at the snake of your nafs
As soon as you are negligent here, it bites there".
A dog, no matter how trained it becomes, do not take the chain off its neck, or let it become slack. A trained dog will remain a dog. Do not remove the chain from its neck.
May Allah grant us the Divine Guidance to remain watchful over our 'nafs' up to our last breath on earth. TOWARDS FOLLOWING A SAINTLY SPIRITUAL GUIDE
"Allah's special servants - these saintly spiritual guides - are Allah's shadows on earth.. They are dead as far as connections with this world is concerned
And alive with regard to contact with Him.
Grab hold of the cloth of spiritual guide quickly and without hesitation So that you may be saved from the calamities of the latter days.
Tread not this path of Sufism without a spiritual guide,
Be like Ibraheem who said: 'I love not those who pass away' And be not attracted to others except Allah.
Go and through the tawassul of the shadow of Allah on earth Meet the Sun of Truth
And hold onto the cloth of Shamsh Tabrezi (R.A.)".
(At this stage Moulana Rumi (R.A.), having turned towards the discussion on spiritual guide, his mind involuntarily went to his Sheikh Shamsh Tabrezi (R.A.) and now he mentions his name with great love).
"If you do not know the way to the enlightened and blessed gatherings of Shamsh Tabrezi, Then ask Ziya-ul-Haq, Husamuddin to show you the way".
Ziya-ul-Haq is the nickname and Husamuddin (R.A.) is the name of Moulana Rumi's (R.A.) Khaleefa-i- A'zam. Initially he acquired spiritual benefit from Shamsh Tabrezi (R.A.) and later became attached to Moulana Rumi (R.A.) from whom he derived much spiritual benefit.
"And if along the way in search of a Murshid, jealousy should come between-you and your aim And jealousy begins to squeeze your throat,
Then remember that in the field of jealousy Iblees has made more progress than you".'
It is possible that Moulana Rumi (R.A.) might have mentioned this thought in the gatherings of his Mureeds. Hence, there was the danger that someone from among them might have felt jealous of the position of Moulana Husamuddin (R.A.). This is so because generally jealousy is the one thing that prevents people from going to the people of knowledge and to the saintly ones. Hence, after this Moulana Rumi (R.A.) turns towards a discussion on jealousy.
"It was because of jealousy that Iblees could not stand in respect before Hazrat Adam (A.S.), And it was through jealousy that he opposed righteousness.
It is because of jealousy that houses are destroyed and ruined
And through it a royal falcon inspite of its qualities becomes an ordinary crow. Become like the dust under the feet of the men of truth
And cast dust on the head of jealousy as we have done".
We thank Allah that through the blessings of His Mercy, the first part of this book has been completed. Allah! Through Your Mercy and through the blessings of Your
Noble Nabi, accept this effort and grant the writer hereof and the readers thereof the Divine Guidance to act upon it, Ameen.
And May Allah's choicest blessings descend upon the best of His Creation, Muhammad . and upon His family and his companions, the members of his household. O Most Merciful One.
Muhammad Akhtar Thursday, 12 Rajab 1392
Link: https://www.nvrislam.net/index.php?j=eng&post=6117