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"O you who believe! Be careful of your duty to Allah, and be with the truthful." [Noble Quran 9:119]

"If you obeyed most of those on earth they would mislead you far from Allah's way." [Noble Quran 6:116]

Return to the QURAN only - the complete and final STAND-ALONE Divine Message which also contains the authentic sunnah of the beloved Prophet Muhammad (SAAW)


I bear witness that NONE is worthy of worship except ALLAH, He has NO partner nor partners, and I bear witness that Muhammad is the slave and Final Messenger of Allah.


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Wednesday, April 24, 2013

Another insulting LIE against our beloved Prophet by the loafers of Hadith



I got the following information from a visitor to my blog.

Such rude insults hurled at our great Prophet (sw) are unforgivable.  The one I'm quoting here is one of the many blood boilers from the false Hadith literature, reading which, it's not easy for a sincere believer to keep their cool.  After reading such Ahadith I ask myself, why do the mainstream Muslims get offended when crooks like Salman Rushdie or some Danish cartoonist insult the Prophet (sw)?  How much do their own heroes a.k.a. "companions" or "sahabas" and their own imams respected the Prophet (sw)?

I quote the Hadith as quoted by the blog visitor along with his comments:


I would like to have comments and clarifications from Hadith lovers regarding the under pasted narration from Bukhari.  It has been translated by University of South California.  The translator has used  respectable words.  In the original Arabic the words are offensive and abusive.

BUKHARI Volume 7, Book 63, Number 182:
Narrated Abu Usaid:
We went out with the Prophet to a garden called Ash-Shaut till we reached two walls between which we sat down. The Prophet said, "Sit here," and went in (the garden). The Jauniyya (a lady from Bani Jaun) had been brought and lodged in a house in a date-palm garden in the home of Umaima bint An-Nu'man bin Sharahil, and her wet nurse was with her. When the Prophet entered upon her, he said to her, "Give me yourself (in marriage) as a gift." She said, "Can a princess give herself in marriage to an ordinary man?" The Prophet raised his hand to pat her so that she might become tranquil. She said, "I seek refuge with Allah from you." He said, "You have sought refuge with One Who gives refuge. Then the Prophet came out to us and said, "O Abu Usaid!  Give her two white linen dresses to wear and let her go back to her family."

Would some Hadith lover explain the purpose of such false defamation of a person who was chosen by Allah as the final Messenger in this world?

The losers from Persia knew that they will never be able to alter or manipulate the Holy Quran because Allah Almighty has said that "WE have sent it down and WE are its Protectors."  So they chose to write books which would divide Muslims in the coming generations.  Until today the people who have never even seen the book of Bukhari,  let alone reading it, quote the narrations with confidence and without shame.


This is called 'Hadith conspiracy and distortion of Islam,' as Brother Muhammad Asadi very correctly puts it.  These young loafers who acquired the title of "sahabas" through their gross political manipulations had never even seen the Prophet (sw), let alone meeting him.   The claims of people like Abu Huraira, Anas bin Malik, Abu Dharr, Abu Darda etc. etc. is to have lived in Medinah as the contemporary of the Prophet (sw) for a couple of years, three years at most.  During these three years they were strangers to the Prophet (sw) and then a few years later after the Prophet (sw) passed away, they suddenly became the Prophet's "companions."  If this is what companionship means, we need to return to school to learn the new definition of that term.  Not to mention, the narrator of this Hadith, Abu Usaid, is totally unknown even in the list of sahabas in Wikipedia put up by the mainstream "ulemas."

As is obvious to anyone, the purpose of this scheming Hadith is:

(1)  To make the Prophet (sw) look like a womanizer as if he had nothing to do but to go about meeting women and proposing to them.

(2)  To make it appear that inspite of being chosen by Allah Almighty as His Final Messenger, the Prophet (sw) was an ordinary man and thus his marriage proposal was rejected.

(3)  To discreetly mock the Noble Quran that Allah's choice was not correct.  In the Quran, Allah addresses the Prophet (sw) as having a "tremendous nature."

"And lo! thou art of a tremendous nature."  (68:4) Noble Quran - Surah Al Qalam.

There are several more Verses where Allah Almighty expresses his recognition of the Prophet's exemplary character.  But unfortunately the so-called Muslims of later times had fallen so low that the Noble Quran was as foreign to them as another planet.  The depravity and ignorance of the pre-Islamic days of Jahiliya had gotten the better of these men who had no qualms maliciously maligning the greatest man in the world and attributing unspeakable lies to him in order to alter the Laws of the Quran and to use the misquotes and misdeeds attributed to the Prophet (sw) as leverage to condone their own violations.  

If anyone wants to see the online source of this mean gossip, visit this link:

Wednesday, April 17, 2013


'Earthly life is once, so why is it swamped with disparity, prejudice, lack of balance and suffering?'

Does the above question dignify a believer?   It does not, yet it keeps raising its head every so often.

Fortunes and misfortunes of life are commonly misconstrued as indications of Divine blessing for the undeserving and His wrath on the blameless.  Not just the faithless, but many who claim to be devout also find themselves engulfed by a sea of confusion during trials and tribulations, scowling and complaining of God's "inaction" or "injustice."  The bewilderment stems typically from a selective reading of the Glorious Quran, resulting in ritualistic faith that stays on the surface but seldom enters the heart.  Consequently, the repeated confirmation by God Almighty of earthly life being a "fleeting" one and the permanent life yet to come is plainly ignored.  Perhaps subconsciously, it establishes a dismissive attitude concerning the ultimate fact - the Hereafter.

"Lo! these love fleeting life, and put behind them (the remembrance of) a grievous day."  (76:27 - Glorious Quran, Surah Insan or Dahr [Man or Time]). 

The chain of reactions ensuing from this oversight are intertwined.

The Hereafter is the most vital connecting piece of REALISM between the two realms, the dismissal of which results in the absence of prioritizing our values.  Quoting the author of a Facebook note I recently read: "Life comes only once so is it just when a person is born ugly or poor and why on the other hand are some born rich and beautiful. Why do some die young and why some die so old, why are some more intelligent then the others?"

And the plight of many others can be still worse.

Be that as it may, looking at life through the prism of REALISM tells a very different story.  It reshuffles our thoughts, bringing to the forefront the very temporary nature of one's joys and miseries clear to view.  It helps to dispel the materialism and superficiality earthly notions are wrapped in, along with the Quranic ratification that human existence in this planet was never meant to be an 'earthly heaven' but a test of one's merits and demerits.   Keeping matters in perspective, one's preferences are reorganized with the realization that worldly pleasure and grief are earthbound.  Beyond that, they carry no weight.   Thereafter, what felt like affliction yesterday, feels a lot less daunting today.  This is prioritizing our values on the basis of REALISM.   Do not misread it as a psychological twist.

"Do men imagine that they will be left (at ease) because they say, We believe, and will not be tested with affliction ?"  (29:2 - Glorious Quran, Surah Al-Ankabut [The Spider]).

"And surely We shall try you with something of fear and hunger, and loss of wealth and lives and crops; but give glad tidings to the steadfast, Who say, when a misfortune striketh them: Lo! we are Allah's and lo! unto Him we are returning."  (2:155/156  - Glorious Quran, Surah Al-Baqra [The Cow]).

"Say: He is able to send punishment upon you from above you or from beneath your feet, or to bewilder you with dissension and make you taste the tyranny one of another.  See how We display the revelations so that they may understand."  (6:65  - Glorious Quran, Surah Al-Anam [The Cattle]).

"And verily We shall try you till We know those of you who strive hard (for the cause of Allah) and the steadfast, and till We test your record."   (47:31  - Glorious Quran, Surah Muhammaad).

Modern Christianity ignores the existence of Hell in the Hereafter.  The altered versions of the Bible barely contain any mention of Hell nor the Day of Accountability.  Christian preachers generally consider it impolite to talk about punishment in Hell or the Day of Judgment.   At most, they may portray the concept of punishment as a 'temporary state of mind,' claiming that the mercy of God will eventually lead all good and bad people into an eternally blissful state of Paradise.  Thus, the existence and importance of justice is completely overlooked.  Some Muslims attempt to keep their views in conformity with this notion to appease their non-Muslim acquaintances or audiences as a part of the system of assimilation and diplomacy.  It's one of the causes for a selective study of the Quran leading to an attitude of snubbing the Hereafter.  Obviously, it goes without saying, there is NO room for any such wishful thinking in the Quran.   The Quran makes it clear that it's God Almighty Who sets the rules, and those who reject those rules are not upon the same level as those who don't.  The flawlessness of Divine Justice makes Salvation or Retribution (each having varying grades) incumbent.

"Or do those who commit ill-deeds suppose that We shall make them as those who believe and do good works, the same in life and death ?  Bad is their judgment!"  (45:21  - Glorious Quran, Surah Al-Jathiyah [The Kneeling]).

"Is one who followeth the pleasure of Allah as one who hath earned condemnation from Allah, whose habitation is the Fire, a hapless journey's end ?"  (3:162  - Glorious Quran, Surah Al-Imran [The Family of Imran]).

"The blind man is not equal with the seer;
Nor is darkness (tantamount to) light;"
(35:19-20  - Glorious Quran, Surah Fatir [The Originator of Creation]).

"There are degrees (of grace and reprobation) with Allah, and Allah is Seer of what they do."  (3:163  - Glorious Quran, Surah Al-Imran [The Family of Imran]).  

A lot of us frown asking one another, why do so many sinners go unpunished in this world, and why do the guiltless suffer for their innocence?   Again, the mystification arises just as much from  ritualistic faith as having no faith at all.  I wouldn't expect them be aware that God Almighty has already given the answer, referring to the Day of Judgment as "an appointed term."  He asserts that if it wasn't for the Day of Judgment (or that appointed term), not a single violator would be spared in this world.
"If Allah were to take mankind to task for their wrong-doing, He would not leave hereon a living creature, but He reprieveth them to an appointed term, and when their term cometh they cannot put (it) off an hour nor (yet) advance (it)."   (16:61 - Glorious Quran, Surah An-Nahl [The Bees]).

"If Allah took mankind to task by that which they deserve, He would not leave a living creature on the surface of the earth; but He reprieveth them unto an appointed term, and when their term cometh - then verily (they will know that) Allah is ever Seer of His slaves."   (35:45  - Glorous Quran, Surah Fatir [The Originator of Creation]).

"Deem not that Allah is unaware of what the wicked do. He but giveth them a respite till a day when eyes will stare (in terror),  As they come hurrying on in fear, their heads upraised, their gaze returning not to them, and their hearts as air."  (14:42-43  - Glorious Quran, Surah Ibrahim [Abraham]).

After the theme of Monothesim (Tawheed), the Glorious Quran speaks most on the topic of the Day of Judgment (Qiyamah) -  the accountability of all people before God Almighty, an absolute certainty without a doubt.

The assertions of REALISM in the Quran are not supposed to be accepted on the basis of 'blind faith' as is generally assumed by both traditionalists and modernists.  The Quran reiterates throughout the importance of 'investigation prior to belief' - to think carefully as you read the Divine words, reflect, ponder, contemplate and inquire from your inner self concerning every creation of God on earth and in the universe.

"Those who remember God while standing, and sitting, and lying on their sides, and reflect on the creation of the heavens and the earth: "Our Lord! Thou hast not created this in vain!"  (3:191 - Glorious Quran, Surah Al-Imran [Family of Imran]).   

"Most surely in the creation of the heavens and the earth and the alternation of the night and the day, and the ships that run in the sea with that which profits men, and the water that Allah sends down from the cloud, then gives life with it to the earth after its death and spreads in it all (kinds of) animals, and the changing of the winds and the clouds made subservient between the heaven and the earth, there are signs for a people who understand."   (2:164  - Glorious Quran, Surah Al-Baqra [The Cow]).

There are many more Verses instructing us to be perceptive, discerning and inquiring.

Grasping the unseen by contemplating on the Divine words is not the same as searching for the unseen through dubious arguments and cynical wranglings. Skeptical analysis and a quest for tangible proofs only pushes the human mind from one block of perplexity to another.  It unravels nothing.  It cannot.  The approach is fundamentally flawed.  God has categorically commanded that He is to be accepted as the unseen without any palpable, perceptible or material portents.  This is a Divine Decree for the temporary dwellers of earth.  Thus, in a debate, if one is able to "scientifically" prove His existence, that would contradict the Quran.  But the Quran cannot be contradicted for it has no contradictions.  Therefore, as a part of the Divine Ordinance, disputes and squabbling on the discoverable or discernible existence of the Divine Power will never be conclusive.

"Wait they for naught else than that Allah should come unto them in the shadows of the clouds with the angels ? Then the case would be already judged. All cases go back to Allah (for judgment)."   (2:210  - Glorious Quran, Surah Al-Baqra [The Cow]).

Life transcends the boundaries accessible by humankind on earth and continues its journey far beyond the grave, deep into the unseen.  Try to envisage this infinite expanse!  It makes all earthly matters over which we either fret or relish within the span of our lives appear as trivial as a drop in the ocean.
"Assuredly the creation of the heavens and the earth is greater than the creation of mankind; but most of mankind know not."   (40:57  - Glorious Quran, Surah Al-Momin  [The Believer]).

If you are still wavering that this essay is delusional .... it isn't.  The delusion is embedded only within the challenging spirit of the human mind itself.

"O mankind! Your rebellion is only against yourselves."   (10:23  - Glorious Quran, Surah Yunus [Jonah]).



Tuesday, April 16, 2013


By Assed Baig

The evidence I obtained during my week in Sittwe strongly implies that the Burmese military is imprisoning Rohingya women from the Arakhan region and using them as sex slaves.

We stayed in Sittwe, the main city in Arakhan state of Burma, which is where the majority of the Rohingya camps are situated. Travelling past the police check points every morning and into the Rohingya camps, it felt like being transported into a parallel world where suddenly it's fine to forget about your obligations as a human to not be an unscrupulous bully to a group of people just because they originally come from somewhere different to you. The Rohingya Muslims aren't recognised as citizens of Burma, meaning they have no rights and very little access to education and healthcare.

While in Sittwe, some of my contacts told me about Rohingya women being kept at a military base. I tracked down some of the eyewitnesses, but I needed to get close to the camp to confirm what I'd heard. Bear in mind that taking pictures and video of a Burmese military base obviously isn't something to be taken lightly, and the people who'd agreed to take me there risked their lives if they were caught.

Eyewitness testimony of a military camp situated a few miles from Sittwe town (and home to Regiment 270) describes around 20 women and three children under the age of eight being held at the camp. One of the witnesses, Amina (name changed), described walking past the camp when she heard voices calling out to her. The imprisoned women asked Amina  if she was Muslim; she is.

“Please help us. If you can help us escape from here you will go to jannah (heaven),” one woman told her. “Many military men come, we can’t breathe. We want to become Muslim again. If we stay like this we will go to hell.” The intended meaning of what was said was, Amina felt, clear:  these women are being raped, and they don’t have to say it explicitly for anyone to understand what's taking place.  The prisoners asked Amina to pass the message on to someone who could help. “Our parents can't find us,” they added.

The women only managed to speak to Amina because it was Burmese Independence Day and the soldiers were away. “We've been arrested here for quite a long time now. They have left us today because they have a special visitor,” they told Amina. The women continued, telling Amina that if the word was spread too much that the military would kill them, as well as warning her that she was at risk of being killed herself if she was spotted talking to them.

“The women were crying," Amina told me. "Some of them called me daughter, others called me sister.”

Amina described some of the women as pregnant, which could indicate that they've been prisoners since the June or October violence and have become pregnant during their imprisonment. Information relayed from various sources indicates that local villagers are aware that women are being kept as prisoners but are too scared to speak out. And as Rohingya aren't recognised as citizens of Burma – and therefore have no rights ......

A Rohingya man I interviewed described another camp 20 minutes away where another woman was held under similar conditions.  He was one of the 14 rice paddy workers who went to speak Rakhine with the woman, the language spoken by the Buddhist population of Arakhan. The woman replied, “Don’t speak Rakhine with me any more, I am Muslim and a prisoner here.”  She then told the men her father's name and where she was from. They asked her what she was doing at a military camp if she was Muslim, and if she was ready to come with them. She replied, “I have two children,” implying that her children are being used to keep her at the camp.

I tracked down other eyewitnesses, but they were mostly too afraid to speak.  The Rohingya have no rights or official form of protection, and those who do speak to journalists are risking their lives, so the reluctance to divulge what they know is perfectly understandable.

The last known sighting of these women was at the end of March and it's uncertain whether they're still alive.   It's also uncertain if the women are still at the camp or have been split up into different camps.  certain is that there are innocent Rohingya women being held captive (sex slaves) by the Burmese military and plenty of locals know about it, only it's impossible for them to do anything about it without the threat of losing their lives.

Source:  http://www.vice.com/en_uk/read/rohingya-women-are-being-kept-as-sex-slaves-by-the-burmese-military

A Rohingya Muslim woman tells her story - sexually violated and abused.
Burmese military camp at Sittwe.
A Rohingya village burned to the ground.

Saturday, April 6, 2013

The forbidden Rumi - Jalaluddin Rumi EXPOSED

By Brother Ozcan - contributor Muslim Villa

Lately I've been very frustrated because the imam I trusted is talking with so much respect about all previous 'ulema' such as Gazali and even Jalaluddin al Rumi, who for example claims that his rubbish called "Mesnevi" is better than the Qur'an !!! Did you even know that? My favourite scholar says we should reject those parts of Rumi's writings, which by the way also contain disgusting pornographic passages, but claims that "Rumi is still one of our greatest assets". How on earth can you call a mushrik one of the Ummah's greatest assets? Anyway, for this reason I have decided to devote most of my time to the Qur'an and I refuse to believe anything anyone says from now on. I'm really fed up with everyone, I no longer have "favourite" Islamic scholars. They only lead you astray!

In Turkey people get really mad when you dare criticize these people because they are almost regarded as prophets by a large section of the population. I can easily say that there are millions of mushriks in my country who think they are Muslims.
Hadith is full of porn, and if you want more disgusting porn, you should read Rumi's Masnavi.  The sinful Rumi has gone to the extent of claiming that Allah appeared as a beautiful woman.

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

One can see in the poems of this “Divan” clear call to Wahdatul Wujud (unity of existence) and Wahdatul Adyan (unity of religions).   Wahdatul Wujud (unity of existence) has NOTHING to do with Monotheism or Tawheed which is the essence of Islam.  Wahdatul Wujud is a soofi doctrine preaching that the existence of all things is one and that existence itself is Allah, prompting humans to claim that each one of them is Allah.  Yahya Harun is also one of those suspected of following this despicable doctrine.  Exalted is Allah Most High above their Satanic heresy.  Also, Wahdatul Adyan (unity of religions) does NOT refer to Islam or submission to the ONE GOD as the only true Faith as confirmed in the Quran (refer Surah Al-Imran, Chapter 3 - Verses 85 to 87).  Wahdatul Adyan is a doctrine that claims all religions are fine and it's okay to follow any religion - a total kuffar ideology. 

Nicholson translated some poems of this divan and called his book: “Selected poems from “Divan e Shams e Tabrizi”” and d this has been published by Ibex publishers.

Quoting Rumi's poem: P 29-31, poem 8.
"The man of God is not learned from book.
The man of God is beyond infidelity and religion,
The man of God right and wrong are alike.
The man of God has ridden away from Not-being,
The man of God is gloriously attended.
The man of God is concealed, Shamsi Din;"

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

Quoting Rumi's poem: P 47-49, poem 12.

"A ladder was placed before you that you might escape.
First you were mineral, later you turned to plant,
Then you became animal: how should this be a secret to you?
Afterwards you were made man, with knowledge, reason, faith;
Behold the body, which is a portion of the dust-pit, how perfect it has grown!
When you have travelled on from man, you will doubtless become an angel;
After that you are done with this earth: your station is in heaven.
Pass again even from angelhood: enter that ocean,
That your drop may become a sea which is a hundred Seas of ‘Oman.
Leave this ‘Son”, say ever ‘One’ with all your soul;
If your body has aged, what matter, when the soul is young? "

Comment:  One can clearly see that Rumi believes in unity of existence.  His teachings have nothing to do with Islam and its most important principal of Tawheed.
Quoting Rumi's poem: P 59-61, poem 15.

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

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

Quoting Rumi's poem: P 71-73: poem 17:

"For a sign, the tip of the Beloved’s curl became a centre of revelation;
As yet the tip of that fair curl was not.
Cross and Christians, from end to end,
I surveyed; He was not on the Cross.
I went to the idol-temple, to the ancient pagoda;
No trace was visible there.
I went to the mountain of Heart and Candahar;
I looked; he was not in that hill-and-dale.
With set purpose I fared to the summit of Mount Qaf;
In that place was only the ‘Anqa’s habitation.
I bent the reins of search to the Ka’ba;
He was not in that resort of old and young.
I questioned Ibn Sina on his state;
He was not in Ibn Sina’s range.
I fared towards the scene of “the bow-lenghts’s distance”;
He was not in that exalted court.
I gazed into my heart;
There I saw Him, He was nowhere else.
Save pure-souled Shamsi Tabriz"

Comment: the ‘Anqa for Sufis is an imaginary bird, representing the soul of man, and it is the Simurgh in Persian mythology, and the book “The speech of Birds” of Farid ud Din ‘Attar is based on these birds that want to see their King Simurgh. Also Sufis attribute many stories of saints being in this hidden mount Qaf.  How shocking, Rumi does not find Allah where the Prophet (saw) performed Miraj and Allah talked to Him, and this is referred by “the bow-lenghts’s distance” (Qaba Qawasayn) in Suran An-Najm, yet Rumi claims to find Allah in his heart and then shamelessly equates Him with Shamsi Tabriz . Also how Rumi equates the Ka’ba with temples and Cross, La Hawla wala Quwwata ila Billah.

Quoting Rumi's poem: P 105-107, poem 26.

"But Number necessarily exists in the world of Five and Four.
You may count a hundred thousand sweet apples in your hand:
If you wish to make One, crush them all together.
Behold, without regarding the letters, what is the language in the heart;
Pureness of colour is a quality derived from the Source of Action.
Shamsi Tabriz is seated in royal state, and before him
My rhymes are ranked like willing servants."

Comment: The example of hundred apples being crushed clearly shows that for these people existence is one, and differentiating between different existences is wrong.  Also Rumi being a student and close friend of Shamsi Tabriz shows that he considers his peer as a manifestation of Allah.

Quoting Rumi's poem:  P 121-123, poem 30:

"When thou are hidden, I am of the infidels;
When thou art manifest, I am of the faithful.
I have nothing, except thou hast bestowed it;
What dost thou seek from my bosom and sleeve?"

A very rude and disrespectful poem.  Shocking!
Quoting Rumi's poem:  P125-127, poem 31.

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

Comment: What is it except clear Kufr and departure from the religion of Islam. Someone writes he is not a Muslim, and people describe him as a Muslim mystic, and Allah's religion has nothing to do with Rumi's writings. Anyone reading the Glorious Quran will see that the religion of Islam as preached by the ¨Prophet (saw) has nothing to do with this fabricated religion by misguided Sufis.   In the second half of this poem, initially the reader may think Rumi is glorifying Allah, but in the end it's discovered that Rumi is actually thinking of Shamsi Tabriz.
Quoting Rumi's poem:  P 147-149, poem  147, in this long poem, below are some sentences:

"O thou whose command Hell and Paradise obey,
Thou art making Paradise like Hell-fire to me: do not so.
In thy plot of sugar-canes I am secure from poison;
Thou minglest the poison with the sugar: do not so,
My soul is like a fiery furnace, yet it sufficed thee not
By absence thou art making my face pale as gold: do not so."

Comment: For these misguided Batinis Sufis, Paradise and Hell is a plot or a frame of mind and in reality none of these exist.

More on Rumi's abnormal obsession and fantasy with Shamsi Tabriz:
Quoting Rumi's poem:  P 163-165: Poem 41.

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

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

"From the Sun (Shams) who is the glory of Tabriz seek future bliss,
For he is a sun, possessing all kinds of knowledge, on the spiritual throne."Also in the introduction, Nicholson told that sometimes Rumi is ambiguous in referring to his teacher, Shams Tabriz, as being Allah, and he quoted the end of one of the poem of Divan (T. 180. 2) finishing with sentence:

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

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

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

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

Comment:  So this shows that behind Shams Tabriz, there was divine light according to Rumi, and Shams Tabriz told him not to tell this to anyone, that he was not Shams Tabriz but Allah in human clothes.  Allahul Musta'an.  What kufr is greater than this? These people clearly write their true creed and they hide it in most places and propagate it under the name of Islam in order to convert people to their fabricated religion. But their creed has nothing to do with the pure religion of Allah. May Allah protect us from this great danger.


"The Forbidden Rumi" written by Will Johnson and Nevit Ergin is a translation of the 23th and last part of the “Divan” of Jalal ud Din Rumi. One can read in the book many poems of heresy and unity of religions: 
P 157 in the poem "Everyone is welcome to This school", Rumi writes about unity if religions:

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

P 159 in the poem "A stranger to myself" Rumi explains this further by brazenly supporting disbelief and disloyalty.

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

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

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

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

I am crazy, insane, drunk out of mind
I don't listen to advice and deserve to be locked up"
hen he says at the end of this poem:

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

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


P 154 in the last two sentences of the poem "You can't get away"  Rumi calls people to become heretics (kuffar).  He refers that Islam is not a religion of truth and unless one is a kuffar, one cannot come close to Islam, saying :

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

Comment: This is a pure lie on the pure religion of Islam.  Never did any Prophet, nor his family or any of his close companions acted like heretics, rather this is the satanic saying of these misguided Sufis and their religion of heresy.


May Allah send salah and salam on the Prophet (saw), his household, true companions and those who follow them.  

May Allah protect everyone from the terrible misguidance of men like Jalaluddin Rumi.   All these crazy kafir/mushrik beliefs came from Iranian Zoroastrianism, Greek paganism, Turkish Shamanism, Hinduism, Buddhism etc.