| Divine Face of Jalal ud Din Rumi |
| Translation & Commentary by Seema Arif |
| This Website has been created & maintained by Seema Arif |
| Deaf & Sick |
| To Rumi Index |
| Continued from the previous..... |
| Mathanavi:Book 1 |
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| For Allah Shaykh Al Akbar Ibn Arabi hath recognized (5)
The Rabb al Alameen: �Cherisher and Sustainer of the worlds� All spheres of world and that which skies hold tight Are like straws in a running ocean before His Might All motion of straw in attack or dance inside water I due to water because of its flowing current, halter After much struggle He wants it to rest in peace So throws it off to shore, let it comfort and ease Again when �tis brought back amidst wild waves The waves shall treat it like fire treats dry grass |
| NOTES |
| As for the angels� punishment, At the time of Idr?s (PBUH) they approached him and related their story to him. Then they asked him, �Can you make appeal for us so that our Lord might disregard us?� Idr?s responded, �How will I know He has disregarded you?� They said, �Pray for us. �If you (continue to) see us, then He will have granted (your prayer), but if you do not see us, then we are ruined.� Idr?s (PBUH) performed ritual ablution and called upon Allah The Most Exalted. Then he glanced back and did not see them, and so he knew that they had incurred punishment, and that they had been carried away to the land of Babylon. They were offered a choice between punishment in this world or final punishment, and they chose punishment in this world. Hence they are painfully shackled in a pit in the land of Babylon (where) they are suspended upside down until the Day of Resurrection. |
| (5) Ibn Arabi had believed greatly in the powers of Surah Fatiha, regarded it to be Qu�ran summarized, also called as �umm-al kitab�. This Surah leads entry into Qu�ran both apparently and spiritually, and meaningfully. This reference also nullifies William C. Chittick�s idea that Rumi has not been influenced by Ibn-Arabi. Rumi may have not well agreed with Sadr-ud Din Qunawi�s interpretation of Ibn-Arabi, but Rumi himself seems to be quite assimilative of the Philosophy of Illumination, Ibn-Arabi�s idea of holy Ascension, Tanzih and Tasbih, and understanding and following the wisdom of Hazrat Muhammad (saw). Click for Detail�. |
| When all sins and evil character of the creation of world
Is made self evident to them, at that time They just start chewing their hands in anger Did they �see� their own fault with eyes, never! The ugly had seen its face in the mirror Turns it away with mirror he�s in anger A self conscious person witness a sin A fire like hell starts burning within him He ascribes this pride to protect but religion Unable to detect profane Nafs inside oneself Religious concern is another kind of awareness That fire kindles life all turned in green loveliness Allah hath said to Harut and Marut: Be Thou Angelic To look down upon sinners is absolutely prohibited Be thankful to My mercy! My soldiers and my servants You are able to avoid lust � the terror in earthen covenant If I may put that awareness unto you The skies shall refuse to hold you All piety that is reflected in your bodies Is due to Divine protection ensuring safety Beware! Regard Piety my noblest gift, will you The cursed Satan will be unable to overpower you The scribe to Hazrat Muhammad (saw) for Revelation Felt in himself enlightenment and source of wisdom He assumed himself to be belonging to sacred flock Though that voice was just an echo not the bedrock Even if anyone in language of birds do talks How can but know what�s going on in their hearts? You may learn to chirp like a nightingale Do they relate know what it says to a flower? If you may guess what do they talk about Truth shall be directly opposite no doubt It shall be a plain self assumption, thy mind seeks Like a deaf person who sees someone moving lips. |
| Satan's Misconception |
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| Harut and Marut had been punished by God |