Rabu, 02 Desember 2009

Sekilas Tentang Jalaludin Ar-Rumi

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). 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.

P 29-31, poem 8:

The man of God is drunken without wine,

The man of God is full without meat.

The man of God is distraught and bewildered,

The man of God has no food or sleep.

The man of God is a king ‘neath darvish-cloak,

The man of God is a treasure in a ruin.

The man of God is not of air and earth,

The man of God is not of fire and water.

The man of God is a boundless sea,

The man of God rains pearls without a cloud.

The man of God hath hundred suns.

The man of God is made wise by the Truth,

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;

The man of God do thou seek and find!

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.

P 47-49, poem 12:

“Every form you see has its archetype in the placeless world;

If the form perished, no matter, since its original is everlasting.

Every fair shape you have seen, every deep saying you have heard,

Be no cast down that it perished; for that is not so.

Whereas the spring-head is undying, its branch gives water continually;

Since neither can cease, why are you lamenting?

Conceive the Soul as a fountain, and these created things as rivers:

While the fountain flows, the rivers run from it.

Put grief out of your head and keep quaffing this river-water;

Do not think of the water failing; for this water is without end.

From the moment you came into the world of being of being,

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 and his teachings have nothing to do with Islam.

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.

For there is no wound: all is mercy and love,

But the imagination is like a bar behind the door.

Set fire to the wood, and keep silence, O heart;

Draw back thy tongue, for thy tongue is harmful.

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.

P 71-73: poem 17:

“I was on that day when the Names were not,

Nor any sign of existence endowed with name.

By me Names and Named were brought to view

On the day when there were not ‘I’ and ‘We.’

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

None ever was drunken and intoxicated and distraught.”

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. Also how Rumi equates the Ka’ba with temples and Cross, La Hawla wala Quwwata ila Billah.

P 105-107, poem 26:

From the bosom of Self I catch continually a scent of the Beloved:

How should I not, every night, take Self to my bosom?

Yestereve I was in Love’s garden: this desire came into my head:

His sun peeped forth from mine eye: the river (of tears) began to flow.

Each laughing rose that springs from his laughing lip

Has escaped the thorn of being, had avoided Dhu’lifqar.

Every tree and blade of grass was dancing in the meadow,

But in the view of the vulgar they were bound and at rest.

Suddenly on one side our Cypress appeared,

So that the garden became senseless and the plane clapped its hands.

A face like fire, wine like fire, love afire- all three delectable;

The soul, by reason of the mingled fires, was wailing ‘Where shall I flee?’

In the world of Divine Unity is no room for Number,

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 servant of Shamsi Tabriz shows that he considers his Peer as a manifestation of Allah.

P 121-123, poem 30:

“Thee I choose, of all the world, alone;

Wilt thou suffer me to sit in grief?

My heart is as a pen in thy hand,

Thou art the cause if I am glad or melancholy.

Save what thou willest, what will have I?

Save what thou showest, what do I see?

Thou mak’st grow out of me now a thorn and now a rose;

Now I smell roses and now pull thorns.

If thou keep’st me that, that I am;

If thou would’st have me this, I am this.

In the vessel where thou givest colour to the soul

Who am I, what is my love and hate?

Thou wert first, and last thou shalt be;

Make my last better than the first.

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?

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 to with Rumi's writings. Anyone reading books of Hadith will see that the religion of the Sahabah learned from the ¨Prophet (saw) has nothing to do with this fabricated religion by misguided Sufis.

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, and in reality none of these exist.

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 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 in fact Allah.

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.”

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 cloth. Allahul Musta'an

And 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" or 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:

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 even more.

"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"

he said 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, 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 or their 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, Companions and those who follow them.

Compiled by Ali Hassan Khan di umm-ul-qura.org