Islam and Sufism an introduction

Expect not he who is possessed of worldly vanities to follow the path of religion, nor look for godliness in him who wallows in conceit.

Between man and God there are only 2 veils, health and wealth; and all other arise from these two. A healthy person will say; "Where is God. I don’t know where He is. I can’t see Him." Yet this very same person, when troubled by pain or sickness will begin to cry our "O God, O God. You see the health was veiling that man from God, who was concealed beneath the threshold of pain. So long man has his wealth and possessions; he can satisfy his wants and occupy himself day and night. The moment destitution rears its head this same man’s soul turns feeble and he turns to God.

He who has neither knowledge, generosity, nor piety resembles a man in form alone. He sleeps at peace beneath the ground who made tranquil the hearts of men.

The treasurer of Heavens belongs to God, and the treasures of earth, But the hypocrites do not know.

A raindrop fell from a spring cloud, and, seeing the wide expanse of the sea, was shamed. "Where the sea is," it reflected, "where am I? Compared with that, forsooth(indeed), I am extinct." While thus regarding itself with an eye of contempt, an oyster took it to its bosom, and Fate so shaped its course that eventually the raindrop became a famous royal pearl. It was exalted, for it was humble. Knocking at the door of extinction, it became existent.

No joy have I found in the two worlds apart from you, Beloved. Many wonders I have seen: I have not seen a wonder like you. They say that blazing fire is the infidel's portion: I have seen none, save Abu Lahab, excluded from your fire. Often have I laid the spiritual ear at the window of the heart: I heard much discourse, but the lips I did not see. Of a sudden you did lavish grace upon your servant: I saw no cause for it but your infinite kindness. O chosen Cup-bearer, O apple of mine eyes, the like of you Ne'er appeared in Persia, nor in Arabia have I found it. Pour out wine 'till I become a wanderer from myself; For in selfhood and existence I have felt only fatigue. O you who are milk and sugar, O you who are sun and moon, O you who are mother and father, I have known no kin but you. O indestructible Love, O divine Minstrel, You are both stay and refuge: a name equal to you I have not found. We are pieces of steel, and your love is the magnet: You ...

If thou desire dignity, do not, like the mean, regard thy fellows with contemptuous eyes.

Aselection from Diwane Shams of Rumi. Awake, the time hath arrived, awake, awake! The heavenly proclamation hath arrived, the healer of lovers hath arrived, If thou wilt that He visiteth thee, become ill, become ill! He shall remove the thorn from thy hand; become a garden of roses, become a garden of roses! Consider thy breast as a cave, the place for the spiritual retreat of the Friend; If thou art really the "companion of the cave", then enter the cave, enter the cave! Once time hath brought ruin upon thee, laments will be of no avail, If thou wilt that he restore thee, become a restorer, become a restorer! See the world filled with tumult, see the dominion of the victorious(mansur). If thou wilt to become victorious (mansur), hang on the gallows, hang of the gallows! In as much as each early morn the zephyr entangles Her Hair, If thou wilt to benefit from its scent, become a druggist ('attar), become a druggist!

Some more excerpts from a book "The life and work of Jal;al Iddin Rumi by Dr. Afzal Iqbal. Rumi says that there is a danger in judging life from the analogy of our own limited experience. Logic and intellect are limited. It is only the revelation, inspiration and act of the grace of God that illuminates the mind of man. Rumi says that it is possible to deny and affirm the same thing. The flame of a candle is non-existent in the presence of the sun, though in formal calculations it exists. If you put cotton on it, it will burn. But in reality it is non-existent, it gives no light. When you throw an ounce of vinegar in 100 pounds of sugar, the flavor is not existent, though the ounce exists as a surplus when you weigh it. He says that knowledge is inferior to certainty, but above opinion. Knowledge is a seeker of certainty, and certainty is a seeker of vision. Knowledge leads to a vision that is immediately born of certainty. He says the way to certainty is not the...

"An excerpt from the Life and work of Jalaluddin Rumi by Dr. Afzal Iqbal". Rumi says that there is a danger in judging life from the analogy of our own limited experience. Logic and intellect are limited. It is only the revelation, inspiration and act of the grace of God  that illuminates the mind of man. He says that Sense and perception are extremely limited.  He compares reality to an elephant in a dark room. A man feels it with the palm of his hand and it falls on the trunk, he thinks the elephant is like a water pipe. The palm of another touches its ear; to him it appears to be a fan. Palm of another touched  its legs and to him the elephant is like a pillar. . The eye of the sense of perception is like the palm of the hand. The palm has no power to reach the whole elephant.

But hear an old man's words: the heart that's freed From gnawing passion and ambitious greed Looks on kings' treasures and the dust as one; The man who sells his brother, as you've done, For this same worthless dust, will never be Regarded as a child of purity. The world has seen so many men like you, And laid them low: there's nothing you can do But turn to God; take thought then for the way You travel, since it leads to Judgment Day.”

We and our existences are non-existent: Thou art the absolute appearing in the guise of morality That which moves us is thy Gift: our whole being is of thy creation Thou didst show the beauty of Being unto not-being, after Thou hadst caused not-being to fall in love with Thee. Take not away the delight of Thy Bounty: take not away Thy dessert and wine and wine-cup! But if Thou takest it away, who will question Thee? Does the picture quarrel with the painter? Look not on us, look on Thine own Loving-kindness and Generosity! We were not: there was no demand on our part; yet Thy Grace heard our silent prayer and called us into existence.

A selection from Gulistan of sadi. completed in 1258 O brother the world remains with no one Bind the heart to Creator, it is enough. Rely not  upon possessions and this world Because it has cherished many like thee and slain them. When the pure soul is about to depart, What boots* it  if one dies om the throne or on the ground? * old usage.  Can say what does  it matter if one dies...  

Life is in the keeping of a single breath and the world is an existence between two inhalations.

Unless there be truth, how should there be falsehood? That falsehood receives brilliance from the truth.. Without truth fantasy exists not in the world. Truth is the Night of Power (Qudar) is hidden among the other nights… *Translation R A Nicholson

Afghanistan is in a state of decay and there is no recovery in sight.  To my knowledge it is the only country where high Government officials and the educated when appearing on the media of the west mispronounce the name of their country. A few centuries ago many well-known scholars, Sufis and rulers of India came from Afghanistan. Some of these were  Ali Hajvery  (990-1077) known as  Daata Ganj Baksh  who was buried in Lahore,  Khwaja Moinuddin Chishti (1141-1230) buried in Ajmer,  Maulana Rumi  (1207-1273) buried in Konya Turkey and father of Amir Khusro (1253-1325).  The Chisti Sufi order  was founded in 930 in  Chist, near Heart, by  Shaikh Abu Ishaq Sham i. Several rulers of India such as Mahmood Ghazni  (971-1030), dynasties of  Khilji  (1290 – 1320), Lod i(1451-1526) and  Shair Shah Suri  in 1540 came from Afghanistan. ...

Rumi, Sadi and others used stories to convey morals. Masnavi has many and here is one. A certain man caught a bird by guile and trap; the bird said to him, “O noble sire,t hou hast eaten many oxen and sheep, thou hast sacrificed many camels; Thou hast never in the world been sated(satisfied) by them, neither wilt thou be sated by my limbs. Let me go, that I may bestow on thee three counsels, that thou mayest perceive whether I am wise or foolish. (I will give thee) the first of those counsels on thy hand, the second of them on thy plastered roof, and the third counsel I will give thee on a tree. (let me go), f or thou will become fortunate through these three counsels.  (As for) that saying which is (to be said) on thy hand, ‘tis this; ‘do not believe an absurdity (when thou hearest it) from anyone.’” When it (the bird) had uttered the first grave counsel on his palm, it became free and went (to perch) on the wall of his house, And said, “The second is, ‘do not grieve ove...

Every fantasy from Masnavi of Rumi. Every fantasy devours another fantasy: one thought feeds on another. You can't be delivered(set free( from fantasy or fall asleep to escape from it altogether. Your thoughts are like hornets, and your sleep is like the water in which you are plunged: when you awake, the hornets return, and many hornet-like fantasies fly in and draw you now this way and then that way. This mental fantasy is the least of the devourers:

One being asked what a learned man without practice resembled, replied: 'A bee without honey.' Say to the rude and unkind bee, 'At least forbear to(refrain from) sting, if thou givest no honey.'

A traveller without knowledge is a bird without wings; a scholar without practice (benefit to self and others) is a tree without fruit, and a devotee without science is a house without a door.