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!
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.
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 beyond infidelity and religion,
The man of God right and wrong are alike.
The man of God is gloriously attended.
The man of God is concealed, Shamsi Din;"
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? "
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."
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"
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!
"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.
"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:
"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.
SO IT SHOWS THAT IN ALL THESE POEMS, RUMI IS HINTING AT HIS BELOVED SHAMS TABRIZ BEING ALLAH.
"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" OF LAST PART OF THE "DIVAN SHAMS TABRIZI"
"The Forbidden Rumi" written by Will Johnson and Nevit Ergin is a translation of the 23th and last part of the “Divan” of Jalal ud Din Rumi. One can read in the book many poems of heresy and unity of religions:
"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"
"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"
THIS IS NOTHING SHORT OF HORRENDOUS KUFARI BY RUMI.
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.
PRAISE BE TO ALLAH, THE ALMIGHTY - THE ONE AND ONLY.
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.