Masnavi Rumi Urdu Translation - Free ebook download as .tiff), PDF File .pdf) or read book online for free. Masnavi Rumi Urdu Translation. Masnavi Maulana Roomi Persian to Urdu, English and Sindhi translations Read and download Masnavi Rumi – Complete Sindhi translation () in Pdf. Masnavi Rumi with Urdu translation by Qazi Sajjad Hussain. A classical book of Sufism poetry in Persian by Mawlana Jalaluddin Rumi.
|Language:||English, Spanish, Dutch|
|Genre:||Business & Career|
|Distribution:||Free* [*Registration Required]|
Jalaluddin Rumi. Collection of books and magazines on Urdu language & literature Masnavi-e-Maulvi Rumi Jalaluddin Volume Packages Limited. Masnavi Rumi by Maulana Jalaluddin Rumi Urdu translation pdf. All 6 volumes of Masanvi Rumi are available here in pdf. Masnavi Rumi by Maulana Jalaluddin Rumi Urdu translation pdf Jalāl ud-Dīn Muhammad Balkhī (Persian), also known as Maulana Jalaluddin.
In our woe the days of life have become untimely: our days travel hand in hand with burning griefs. If our days are gone, let them go! Do Thou remain, for none is holy as Thou art! Whoever is not a fish becomes sated with His water; whoever is without daily bread finds the day long.
None that is raw understands the state of the ripe: therefore my words must be brief. O son, burst thy chains and be free! How long wilt thou be a bondsman to silver and gold? If thou pour the sea into a pitcher, how much will it hold? One day's store. The pitcher, the eye of the covetous, never becomes full: the oyster-shell is not filled with pearls until it is contented.
He alone whose garment is rent by a mighty love is purged of covetousness and all defect. Hail, O Love that bringest us good gain—thou that art the physician of all our ills, The remedy of our pride and vainglory, our Plato and our Galen! Some very good physicians were called to treat him but to no avail and without success. The Janaza left the next morning.
Everybody from the king to the poorest soul accompanied the funeral. People were so emotional that they even broke the coffin in which the body was being transported for the sake of attaining blessings.
The Janaza reached the graveyard by the evening. He was appointed to lead the funeral prayer but as he stood ready to do so, he uttered a cry and fell unconscious.
Thereafter, Qadi Sirajuddin Rahmatullah Alaihe led the funeral prayers. Maulana left two sons; Ala-uddeen Muhammad and Sultan Wala. Maulana' s Writings Among Maulana's writings is a compilation of his sayings under the title: Feehi maa Feehi".
Then there is an anthology of 50, couplets which many people mistakenly consider to be the work of Shams Tabrezi Rahmatullah Alaihe. The third writing is the 'Mathnawi' through which Maulana is kept alive today. It seems proper at this stage to mention some of the special features of this most famous work so as to have an insight into it. Specialties of the Mathnawi Towards the end of the Ghaznawi Empire, Hakeem Sinai Rahmatullah Alaihe wrote a book, "Hadeqah" which was the first book written on Tasawwuf in a poetic form.
One day while Maulana Rumi Rahmatullah Alaihe was in a special state of ecstasy, he involuntarily uttered the first lines from the Mathnawi. Husamuddin Chalpi Rahmatullah Alaihe heard it and insisted that Maulana should continue with it and complete the Mathnawi. The result was that six volumes were written. During the period of writing, there were many lapses of time.
Hence, we find quite a few couplets which were written wherein Husamuddin Chalpi Rahmatullah Alaihe was the cause for it being written. In some volumes, Maulana has given a very good reason for the delay in writing, as for example: Until you are not blessed with another baby The blood in the body of the mother will not transform into sweet milk. When writing on academic and ethical matters, one way of writing is to discuss one specific mas-ala rulings of Shariah separate from the others and at the same time to mention similar topics under one heading and division.
Another manner is to write a story, thereafter deduce from it various rulings of Shariat and provide explanation thereof by which the topic under discussion settles in the mind and one does not lose interest thereof. This is the style which Maulana has adopted in writing the Mathnawi. Maulana himself says: Writing Style 19 Ma'aarif- e -Mathnawi Of all the books written in Persian on Tasawwuf and ethics, no other book discusses such delicate and intricately sensitive issues, which are abundant in the Mathnawi.
Mathnawi is not only a book on Tasawwuf and ethics; it also deals with dogma and metaphysics. Whether it deals with ruling pertaining to Tasawwuf or on matters of dogma, these are explained in such a manner by way of examples, similes and metaphors that no ground is left for rejection.
The most complicated rulings are clarified and made simple and comprehensible. Not a single "mas'ala" of the important points pertaining to Tasawwuf and to ilmul Kalaam has been ignored. Mathnawi has been composed in 'Ramal' a poetical method that is hexagon curtailed.
Its singular scale and beat is "Fa'ilatun, Fa'ilatun Fa'ilun" twice. In this Mathnawi, there is a melodious nature in the words and letters used, uniqueness in the expression and clarity in its measure. Apart from that, the spiritual blessings, the effect, and the ecstatic feelings experienced in reading it are quite overwhelming.
The Mathnawi -an inspired writing An indication that the Mathnawi Sharif is an inspired writing is given in the following verse which is the last verse of Mathnawi: In other words, manifestation has changed to a state of concealment as is experienced by the saintly ones who have recognized Allah Ta'ala.
In fact, the state of concealment has some additional advantages. When the sun of inspiration, across the heart's outlet, set below the horizon, this book came to an end.
And Allah Ta'ala alone knows best what particular wisdom can be in a particular affair at a given time. Since Allah Ta'ala alone knows the wisdom and He acts accordingly, obviously, the wisdom lies in 21 Ma'aarif- e -Mathnawi that which He did.
Therefore, I will not pretend to speak any further, instead, will terminate the Mathnawi here. At this point, Hazrat Hakeem-ul-Ummat Thanwi Rahmatullah Alaihe has written an important note that the friend of Allah Ta'ala should always talk as the occasion and the time demands, i.
With this state of mind, one should engage himself in benefiting the people then and there. Hazrat Thanwi Rahmatullah Alaihe was inspired by the following verse: Then do not speak and observe total silence. The remainder of this story is going to be said, speechlessly, unto the heart of someone who would possess soul-sight.
It was he who witnessed on his blessed soul the inspirations of the soul of Maulana Jalaluddin Rumi Rahmatullah Alaihe and was subsequently able to complete the Mathnawi; as Mufti Kandelhawi Rahmatullah Alaihe says: As if you were a lion of 22 Ma'aarif- e -Mathnawi the Almighty Allah Ta'ala who has annihilated my very being.
Like a poet has said: O my restless sigh! You are bringing the destination union with Allah Ta'ala closer and closer. Listen dear friends to the story of Maulana Rumi Who was generally involved with teaching.
While being unaware of the ways of the path Sulook. Being involved with external knowledge at all times, His lecturing pursuits had become famous all around, While for him hard was the contact with the path. For arrogance through knowledge keeps the men of knowledge Far away from Allah Ta'ala.
Object of all knowledge is to attain Divine Love Apart from that all is mere conceit. All achievements are achieved through Divine Grace And without His favor nothing is accomplished From the unseen world, Rumi was chosen. As Shams Tabrezi prayed to the Lord: O Lord, let there be such a bondsman of Thy Who in true fashion will be suitable to inherit. That his heart may become filled with Truth And that I may fill his being with pearls of wisdom.
Let me find such an heir who will be able to bear the burden of the fire of love in him. Lord, near indeed is for me the time of parting To whom shall I leave this trust O Beloved? Go and make Maulana Rumi the Master of Rum. Let him become unoccupied with the affairs of Rum.
As he cast his sight upon Maulana Rumi, Unconscious he fell down on the path. Forgotten were the robes of knowledge. Hungry and thirsty was he to be successful on the path.
At one time Maulana Rumi was known As a man of dignity and splendor. The one endowed with the special connections of Khwarizm Shah And also endowed with being a Master of knowledge. Whenever he had to go anywhere, Speedily was brought for him the royal 'sedan'.
And ready for him were soldiers, servants and students Who in honor and respect accompanied him. He was used to having his hands and feet kissed And on all sides he used to be crowded. Today he fell down unconscious. Through Divine Love, he discarded all signs of pomp and splendor. What a glance was thrown on him by Shams Tabrezi And through that he became a leader of the Path.
When does Divine Love keep a transitory world, All that became lost in the dust. Tor the honor of Divine Love is everlasting honor And its ecstasy is ecstasy forever. Trom the hands of the Shaikh whatever bounty he found The Mathnawi is filled with gratitude for that.
Look from what to what Shams transformed Rumi, Through their liaison and company wonders resulted. Such an effect was had on the Pir Rumi As he explains in Mathnawi without any fear. That Shams Tabrezi was a light complete. He was the sun and he was the light of truth. In the Mathnawi, the fire of Tabrezi burns.
The meanings are Tabrezi, the words Rumi's. What did Rumi acquire from the hands of Tabrezi? Ask this of Rumi himself. But I say, O my friends, Search for it yourself in the Mathnawi. Although the mine of love is in every heart, However, it cannot be discovered without blood and sweat apart.
Good God! These blossoming springs of ebullition of love, My bosom feels like a river of fire. O tears of repentance! May I be sacrificed over your favors, This treasure of mercy has rained upon a sinner. The condition of success is some kind attention of the men of love, Otherwise this gem of love cannot be attained.
Akhtarl I do agree, that there are calamities in the path of love, But through His grace, Tranquility descends as well. His newfound bravery is of such a nature that he will not hesitate to attack a leopard. He now has the support of a lion at his side, he will show no fear for a leopard. Similarly, is the case of the chosen servants of Allah Ta'ala. In spite of their apparent weakness and distressed position, they show no fear in the face of a multitude of evil forces.
These saintly ones do experience some natural fear of physical hurt or injury, but at heart, they have no fear of anyone besides Allah Ta'ala. A Sufi says: Look not upon my weakly countenance for I have legs of iron. Do you know that within my heart I am connected to the King of kings.
Once Hazrat Jaafar Radhiallaho Anho attacked a fortress all by himself. His attack was so fierce that it seemed that the fortress would soon become a prey to the hoofs of his horse. The inmates of the fortress were so struck by awe that they closed the gates of the fortress and no one dared to come out to engage in battle with him. The king discussed with 29 Ma'aarif- e -Mathnawi his Wazir as to what line of action to adopt.
The Wazir advised him thus: It is best to take your shroud and your sword, go to him and lay down your weapons". The king replied: How is it that you give me such advice? Open your eyes and look at the fortress and see how it trembles like quick silver. Look at the inmates of the fortress, and see how their heads are bent downwards like sheep.
Even though the man is alone, the heart that he has in his bosom is not like the hearts of ordinary men. Look at his courage.
In the face of a vast multitude of opponents, he challenges them into battle with a naked sword in his hand and in a confident and victorious manner, calls them to fight. It seems that all the battle forces of the East and West are with him. One man alone, but he appears like hundreds of thousands. Do you not see that whichever soldiers are sent out to fight him are soon seen lying under the hoofs of his horse? After seeing the valor of this solitary man, O king, I have realized that the multitude of soldiers, which are with you, will not be able to do anything against him.
Do not rely upon numbers. The main thing is the unity of the heart and this is actually what is so striking about the heart of this man. In this respect, he has been endowed endlessly with it.
This is a gift from Allah Ta'ala, which is attained through the acquisition of contact with Him and through rigorous spiritual exercises. This connection you will not be able to attain while you are in this state of Kufr. Hence, it is best for you to throw down your weapons in defeat before the courageous believer and to open the gates of the fortress, because your numerous soldiers are of no use. Two If a thousand mice were to attack a weak and sickly cat, it would appear that they would be victorious in their endeavor.
A few of them can grab him by the neck.
One or two of them can then take his eyes out. One or two of them can tear off his ears with their teeth. One or two of them can make an opening at his side, enter and begin chewing the internal organs. It would appear to be a reasonable plan. However, experience proves otherwise. As soon as the weak and sickly cat utters one "meow" the whole multitude of mice become awestruck and one by one, they flee to safety. The moment they hear the "meow" they become convinced of being vanquished and visualizing the actions of the cat's teeth and paws makes them flee.
The main reason for this is the difference between the hearts in the breast of the mice and the heart in the breast of the cat. The unity of the heart in the cat and the courage lying in it, is not found in the mice.
Hence, the mice becoming confounded and defeated in the presence of the cat, is proof thereof that the cat possesses unity of heart and courage.
Otherwise, it would appear that if a large number of mice should attack the cat, it will be impossible for the cat to escape. Hence, we conclude that even if the number of mice were a hundred thousand, still, seeing a weak and sickly cat will cause all of them to run away. This proves that numbers mean nothing. The main thing is unity of the heart and courage.
Three Sheep and goats may be numerous in number but in the face of the knife of the butcher, that number is of no consequence. Four Sleep comes along and causes many thoughts and imaginations to vanish. Furthermore, whichever animal he chooses from among them, he eats.
Lesson Allah Ta'ala, the King of kings, is the One who grants this unity of heart and such courage. This unity of the heart is of two kinds. One is natural, or common possessed by the Non Believers, polytheists, and even animals. The other form is that which is granted by Allah Ta'ala and comes about through the blessings of close contact with Allah Ta'ala. This is what the Sufis term as "Nisbat", for which one has to strive. It is a great favor from Allah Ta'ala to have contact with Him.
And there is only one way of attaining this contact and that is by following the Shari'at. The Story of Sultan Mahmood Ghaznawi Rahmatullah Alaihe One night Sultan Mahmood went walking among his subjects after taking off his royal clothes and putting on ordinary clothes.
He came upon a group of thieves who were consulting amongst themselves. On seeing him, they asked him, "Who are you? They understood that to mean that he was also a thief like themselves and allowed him to join their company. They, then, continued the conversation amongst themselves. One of the thieves said: The fifth one said: In other words, if as a show of mercy I shake my beard, the criminals found guilty of murder, are set free.
On hearing this, the thieves said: Now we do not have to fear, because the rest of us had the special gifts that would help us in our thieving exploits, but none of us had the means of granting safety from punishment.
This specialty lies only with you. Now we need not have any fear of punishment. Now we can get on with our work. They all went in the direction of the palace of Shah Mahmood with the king in their midst. Along the way, a dog barked and the one who understood the dog's language translated: Although they heard it, no one paid any attention to this information, as their greed was uppermost in their minds.
One of them smelled the ground and explained that this is the Royal Palace. There is a treasure in this place. The other one threw a rope ladder against the wall. The other one made a hole in the wall and they all entered to rob. Afterwards, they divided the loot amongst themselves and hastily each one of them went to hide his share of the spoils.
The king noted each one's description and found out where each of them resided. He left them and secretly re- entered the Royal Palace. The following day the king related the entire story to his courtiers. Thereafter he sent the policemen to arrest them and to inform them of their death sentence. When they were brought before the court with hands bound together, they were all trembling in fear before the king's throne.
However, the thief who had this special gift of recognizing anybody during the day whom he had seen during the darkness, was quite at ease. In him, together with the signs of fear there were also signs of hope. In other words, although he was struck by awe while standing before the king and although fearing the king's wrath and revenge, he also had the hope, that the king would be true to his word, that when in mercy he shakes his beard, criminals will be set free.
Furthermore, he also had the hope of setting 34 Ma'aarif- e -Mathnawi free all his companions because the king will surely not turn away from all those whom he knew and recognized. This person's face was changing from yellow to red, as within himself the feelings of fear and hope alternated. Sultan Mahmood, in kingly dignity, passed judgment that they all should be handed over to the executioner to be hung on the gallows. As the king himself was witness to their crime, there was no need for any other witnesses.
As soon as the king announced his judgment, this person appealed in great humility: Now, it is time that the kingly specialty should be exhibited according to the promise. I have all the while recognized you. Remember you promised that in your beard there is this specialty, that if you cause it to move in mercy, the criminal will be saved from punishment. Hence, O king, shake your beard, so that through the blessings of your grace, all of us may be saved from punishment.
Our specialties have brought us to the gallows. Now it is only your special gift that is left which can save us from being punished. Now is the time for the exhibition of your specialty. Kindly shake your beard. Because of fear, our lives have reached right up to our mouths. Please save us by the special gift that lies in your beard.
He said, "Each one of you have exhibited his special quality to such an extent that it has brought you to the brim of destruction, except in the case of this one. He recognized me as the Sultan. He saw me in the darkness of the night and recognized me as the Sultan. Hence, for his having recognized me, I set all of you free.
I feel ashamed at those eyes which recognized me not to shake my beard and thereby exhibit my special quality". When a person is committing a sin, the True King of kings is with him, and is fully aware of all that he does.
Anyone who fails in his duty to Allah Ta'ala or in the rights that are due to men is like a thief committing theft of Allah Ta'ala's treasures. For this reason, one should always bear in mind that the Master is the witness, watching all time, and is aware of all that we do. If we commit any disobedience or inequity, it means that in His very presence, His treasury is being looted and robbed.
Think for a moment! Whom are you robbing? That King and Master tells you "I am watching what you do. I am with you. My laws have been revealed to you. Today you are breaking that law. Today, in this world I will hide your fault, hoping that perhaps you will come upon the right path. But if you do not come to your senses, then tomorrow on the Day of Judgment when you will be brought before Me, with hands bound together, then who will be able to save you from My anger and revenge?
Allah Ta'ala will punish sinners in the Hereafter, although, He may overlook them in this world. We see that at the time the thieves were looting the Royal treasury, the Sultan witnessed the entire incident. He was with them and allowed them to proceed without punishing them.
However, in the end, he had them arrested. If, at all times, this thought is uppermost in our minds that Allah Ta'ala sees all our deeds, then, there will surely be fear in the heart when committing sins. On the Day of Judgment, no special quality will be of any benefit. All those deeds which contravene the laws of Allah 36 Ma'aarif- e -Mathnawi Ta'ala will on the Day of Judgment be bound around man's neck; even though, in this world, they were considered as special qualities.
The thieves mentioned those special gifts and qualities as if they were qualities of virtue, but in reality, those very qualities were the cause of their destruction: Any special quality that does not bring a person closer to his Creator, does not connect the heart with Allah Ta'ala, and which is not a medium towards the remembrance of Allah Ta'ala is no quality of virtue.
In fact, it is a curse and a misfortune. All the powers and attributes of man that are used in rebellion against Allah Ta'ala and towards disobedience and negligence, will one day cause him to be brought before Allah Ta'ala as a criminal. All those nations that have made great progress and through scientific inventions have made this world subservient to them, but turn away from Allah Ta'ala, passing their lives in disobedience, will realize on the Day of Judgment, whether that specialty of scientific progress had been the cause of receiving Allah Ta'ala's grace or His anger.
No special quality will be of benefit except that which allows one to recognize Allah Ta'ala. Just like the person who having seen the Sultan, recognized him and through this special quality, he not only saved himself but was also able to intercede on behalf of his companions.
As for his other companions, their special quality became a means of their destruction. In the darkness of this world, every servant of Allah Ta'ala who follows the Divine Laws of Shari'at and through its blessings recognizes Allah Ta'ala, will be provided with salvation against the punishment of hell-fire on the Day of Judgment.
This recognition will also be a means towards intercession on behalf of other criminals from among the sinners of the people of faith.
However, there should not be any pride and over confidence in this recognition. In fact, one should alternate between fear and hope and in utmost humility beg for this intercession. For those whom He will not accept this intercession, He will in perfect justice exhibit His overwhelming vengeance. Hence, fortunate indeed is the person who, in this world, created within himself the knowledge of recognizing Allah Ta'ala.
The Aarifeen those who have recognized Allah Ta'ala who through their spiritual efforts and exercises recognize Allah Ta'ala with their souls, will tomorrow on the Day of Judgment see Allah Ta'ala and attain salvation. Furthermore, their intercession on behalf of other sinners will also be accepted. However, the disbelievers and criminals will through their special qualities be admitted into hell-fire. On 38 Ma'aarif- e -Mathnawi that Day these poor starving ones pious ones with pale faces, patched and coarse clothing, who today are being ridiculed and jeered at, will feast their eyes upon the countenance of Allah Ta'ala.
On that Day, the criminals will envy them: Would that we had recognized Allah Ta'ala properly! This story also illustrates the high position these righteous and saintly ones have as far as their humanity is concerned. What a pity it is that nations and people, just like those thieves, spend their short span of worldly lives looking upon means of delight and comfort as special gifts of accomplishment, and look upon material progress as being actual progress.
Whereas on the other hand, they have adopted uncouth habits like urinating while standing and cleansing themselves with toilet paper after defecating. They also consider it normal to take a bath sitting in a tub and allow the water, which has become dirtied through being in contact with the anus to be drawn into their mouth and nose.
They consider these actions as the norms of society. Can such people ever be considered cultured and progressive? What a pity! The beloved Islamic norms are being cast aside and such despicable ways are being adopted. Dua'a "O Allah Ta'ala, let just rulers be appointed to rule over us, who will introduce Thy Laws, and punish those who neglect salaat, consume alcohol, gamble, commit adultery, steal, etc. Let them punish those women who refuse to observe the rules of pardah.
Let him order the closure of cinema houses, prostitution quarters and liquor houses". He was a good poet of a very sensitive temperament, involved in sensual love.
When Divine love took possession of his heart, he lost all interest in the affairs of the state and gave up sensual love. The author of Qasida-e-Burda says: At that time, Divine Love had taken possession of his heart and the hustle and bustle of government, was proving to be a hindrance in the remembrance of the Beloved. The moment had arrived when his patience ran out.
He uttered a cry and like a mad man, set forth towards the desert.
The sincere cry from this true lover released him from the chains of government. When one initially enters upon this path, the first stages are caused by one becoming attracted to the path. Maulana Rumi Rahmatullah Alaihe says: For this reason, the silence of the desert is so well sought after by these true lovers. Rasulullah Sallellaho Alaihe Wasallam sallellaho alaihe wasallam used to say, "Before I was endowed with Prophethood, solitude was made beloved to me. Similar was the case of this king.
He vacated the throne of his Sultanate and in the middle of the night proceeded towards the desert. When he experienced the ecstasy of love of Allah Ta'ala , He removed the crown from his head. He exchanged the royal throne for a life of poverty. Well done, O True Lover, well done!
This is the case with thousands of kings Love made them abandon their kingdom and thrones Ask about the ecstasy of love from him, Whose heart has been injured by love.
How can they know the pleasure of solitude and the delights of the howling winds in the desert? Ask those true servants of Allah Ta'ala, whose lives have become independent of the pleasures of this temporary world and are enjoying the closeness of Allah Ta'ala in solitude.
The pleasure of this solitude is such that thousands of gatherings may be sacrificed for it. It is such a meeting of the True Beloved that it transforms the solitude of the lover into full spring bloom.
He threw a veil over his face so that people would not recognize him: In Tabouk, he suffered starvation and hunger for several days. At last, being reduced to weakness, he went to work with some laborers, who were making bricks.
He worked with the veil over his face but from time to time the veil was lifted by the wind and the other laborers became aware of his noble features. In the end, the word spread among the laborers that this veiled one is an ambassador of some country, or perhaps the king of a country. The word spread even further in the land until it reached the king of Tabouk. The king of Tabouk became worried that an ambassador or a king of another country had joined the laborers to spy on his kingdom and launch an attack after acquiring the secrets of the state.
He thought that it would be best to personally investigate the matter. Hence, the king of Tabouk prepared to travel and soon entered the ranks of the laborers, with whom 42 Ma'aarif- e -Mathnawi the veiled king was busy making bricks.
The king ordered all the other laborers to move away and then personally removed the veil from the face of the handsome and noble-faced one. The king then addressed the veiled one: Who are you?
Your enlightened face informs me that you are the king of some country, but why this poverty? It seems that you have sacrificed your comfort and royalty, for this want and poverty. O Man of courage may my Sultanate of Tabouk and all Sultanates be sacrificed for your courage. Quickly tell me your secret! If you would be my guest, I would indeed consider it my good fortune. I would derive endless pleasure through the nearness of your company".
In this manner, the king of Tabouk spoke to the veiled king who was poorly dressed and appealed to him to relate his true story. However, in spite of the pleasant conversation, the veiled one, instead of revealing his secret, spoke to the king about Divine love, in such a manner, that the heart of the king of Tabouk also became filled with this Divine Love. He too decided to leave his Sultanate and to remain in the company of the veiled one.
Then' during the night both of them started walking towards another kingdom in order that the subjects may not worry them and so that the two of them could in solitude remember Allah Ta'ala. They walked for a long way until they entered another kingdom. Maulana Rumi Rahmatullah Alaihe says that Divine Love was not responsible for this abandonment of wealth, splendor and power of government, once only. It has happened so many times that a person is prepared to sacrifice wealth and splendor for the sake of Divine Love.
Nonetheless, the veiled one who had abandoned his kingdom must have enjoyed great ecstasy in his love of Allah Ta'ala that he also influenced the king of Tabouk to cast aside his kingdom and to adopt a saintly ascetic life, forsaking all worldly comforts and becoming filled with Divine love.
Hazrat Rumi Rahmatullah Alaihe says that from one heart to another there are secret ways. He goes on to explain this phenomenon of the heart to heart influence with a beautiful example.
He says, "Understand the secret unseen ways of heart to heart contact like this: When two lamps are being lit, the lamps will remain separate but their light will become intermixed. Similarly, the bodies of Mumineen are different, but when they sit together in a gathering the enlightenment Anwar from their hearts become as one in the atmosphere of the gathering place. This is one of the reasons why the courier of this Shari'at, the Messenger of Allah Ta'ala, Muhammad sallellaho alaihe wasallam gave the advice to the Muslims to have mutual consultation over matters 44 Ma'aarif- e -Mathnawi of importance.
Among the other points of wisdom in mutual consultation is that when ten Muslims gather for consultation, then it is like ten lamps burning together in one place and their light being so much stronger than one light, hence in the light of this increased light of Imaan and Yaqeen, the truth is uncovered.
The minds of men are like lighted lamps, the light of twenty lamps surely gives more light than one. Maulana Rumi Rahmatullah Alaihe further says: Judge Akbar Ilahabadi puts it this way: Is not this also a case of the prohibited monasticism? The answer to this question is this: For the king to discard his throne, to choose a life of poverty and join the poor 45 Ma'aarif- e -Mathnawi laborers is not monasticism. Monasticism means to absolutely avoid all contact with society.
The king did not abandon the world, he changed his lifestyle, from that of royal one to that of an ordinary one. Maulana Rumi Rahmatullah Alaihe continues with the story saying that the veiled king must have told the king of Tabouk many things regarding Divine Love for him to immediately experience contact with Allah Ta'ala. The king of Tabouk said: He also told the veiled king: Your heart is like the fountainhead of the fire of love.
I beg of you, fill my heart with the fire of Divine Love. Casting aside your kingdom, joining the ranks of ordinary laborers, making bricks, dressed in garments of poor ones, is a clear proof that you have surely seen within yourself another kingdom, which contains the whole world within itself.
When the Divine Love struck them, they became victims thereof. It is said that to be killed by Allah Ta'ala' s Divine Love once only, is better than to live a thousand lives and for the bondage that comes about after attaining such Love, is worth sacrificing even a thousand kingdoms. When one is struck by such Love, then the body becomes neglected because of the strenuous spiritual exercises but when the great bounty of Nisbat contact with Allah Ta'ala is uncovered, one is bound to exclaim: In this way, he acquired the inner kingdom.
This is called the manner of Jazb - attraction. Sulook is a voluntary act whereas Jazb is involuntary. A person is commanded to adopt the manner of Sulook. But, generally, everyone following the way of Sulook personal effort will receive a measure of Jazb attraction from Allah Ta'ala as a result of the spiritual rigors he undertakes. Because without any special bounty from Allah Ta'ala, no one can be successful. In any case, both these ways - Jazb and Sulook, through Allah Ta'ala' s grace lead towards the objective and become fruitful for the heart's progress.
Thus, when Allah Ta'ala's Mercy and favor touched Hazrat Ibrahim Bin Adham Rahmatullah Alaihe without him exerting himself in spiritual exercises, the king of Balkh was proved to be successful. He cast aside the kingdom of Balkh, but acquired an inner kingdom which was far better than the whole world. In fact, all the treasures of heaven and earth appear as nothing before it. The king himself did not realize what would be the result of casting aside the fertile and well irrigated lands of his kingdom, for the sake of Divine Love.
Initially, he was unable to foresee how worthless pebbles would be replaced with valuable jewels and how a thorn bush would be exchanged for a flower garden. It also includes quotations from the Qur'an and from hadith, accounts from the time of Mohammed. Although there is no constant frame, style, or plot, Rumi generally follows a certain writing pattern that flows in the following order: From Wikipedia, the free encyclopedia.
This article is about the Sufi poem by Rumi. For the type of poem, see Masnavi poetic form. Spiritual Verses: Penguin, The Sufi Path of Love: State University of New York, Rumi The Masnavi Book One. Jawid Mojaddedi. Oxford UP, Delphi Classics. Pgs xvii-xix.
Masnavi I Ma'navi. Islamic theology. Fields Theologians Books. Early Muslim scholars List of contemporary Muslim scholars of Islam. Ahl al-Hadith Hanbalis.
Ahl-i Hadith Zahiris Islamic modernism Wahhabism. Barelvi Deobandi.