Introspection in the Mathnawi of Maulana Jalaluddin Rumi
One of the many notable aspects of Rumi’s Mathnawi is its psychological depth. Many essential and fundamental spiritual matters, such as self-analysis, are profoundly and significantly elucidated.
The lively method of clarification that Rumi uses in his Mathnawi is absolutely unique, in that it surpasses the boundaries of time and space. Even today, people from all cultures and civilizations can use it to analyse and examine their behaviour, and thus bring about radical changes and profound improvements in their personalities.
This timeless method of self-analysis, which is based on self-realization (i.e. true knowledge) and introspection or self-reflection, is also one of the controversial topics in modern psychology. In modern psychology, the method of self-reflection was adapted from Buddhism. Yet it seems that the practice of self-reflection, the purpose of which is to come closer to one’s inner being, where the Divine potential lies hidden, is shared by virtually all spiritual schools.
In Rumi’s spiritual philosophy, man is a Divine being existing between two poles: God and the Universe. Rumi does not, however, oppose these two forces against each other, since man is not essentially different from these two forces. On the contrary: Rumi creates a bridge of harmony between the Divine forces and Universe, and in doing so he gives greater significance to man’s life and brings more light into it.
Man is a part of the Divine Being which has become separated from its Origin. He has to complete his journey through this world so that he may become capable of returning home (i.e. his Divine source= reed bed, see Mathnawi I, 1-18).
On his way home, man will be confronted with innumerable difficulties and setbacks, which may help to accelerate his process of spiritual advancement; but misfortunes may also divert him from his Path. It largely depends on his own free will and the choices he makes.
In our daily lives other people may act as a mirror in which we can see our real selves clearly. A love relationship for instance can be an important factor and a help in the process of self-reflection, since two persons reflect each other better when they are partners in a relationship.
When others point out our daily errors and mistakes to us, we should accept this and be grateful to them, because it can bring about great changes in of our lives, and the understanding of this process could be the beginning of our full spiritual consciousness. In fact, a spiritually conscious person is someone who helps others by acting as their mirror.
In Sufism, self-reflection is called muhásaba, which helps the sálik (traveller on the spiritual path) in his spiritual growth by looking deeply into his inner self. Muhásaba actually is a spiritual equivalent of a medical brain scan.
The practice of muhásaba is a very significant and important part of a Sufi’s daily meditations, in which all past actions and thoughts are closely examined and carefully scanned. This process consists of observing one’s self, cleansing the heart from negativity and cultivating and strengthening all Divine attributes. This whole process is in effect the gradual transformation of the ego (nafs). It goes without saying that this practice requires a watchful and attentive mind, which is focused on the here and now.
The daily practice of self-reflection leads to an ever-increasing mindfulness and awareness. Not only in Sufism, but in many other spiritual schools, such as Buddhism, the necessity of living life in a state of mindfulness and awareness is strongly emphasized.
In Book I of the Mathnawi, in “The Story of the Lion and the Beasts”, Rumi wonderfully illustrates this fascinating theme. With great compassion he teaches us how to develop our spiritual life through introspection.
This story is one of the longest stories in Book I, in which many spiritual, philosophical, psychological, ethical, historical, theological and other issues are discussed in a truly astounding manner.
The story is about a tyrannical lion who terrorizes other animals’ lives by killing them in order to feed himself. The animals have no choice but to surrender and be sacrificed until a brave hare stands up to the lion and devises a ruse to avenge the slain animals.
At the end of this story the hare holds a mirror up to the lion and shows him his true face by making him look into the water of a well. When the lion sees the reflection of his face in the water, he imagines it to be a rival, another raging, cruel lion. Fooled by the hare’s trick, he attacks his own reflection, and eventually drowns in the water of the well. The news of the lion’s death is a great relief to the other animals.
We are often unaware of our positive and negative characteristics. Others act as “reflectors” in our lives and reveal them to us. Sometimes this will cause feelings of resentment in us, as the truth is often hard to accept. But if we can learn to see it as a stimulus and a help, which can broaden and deepen the awareness we develop through self-reflection, it will undoubtedly yield positive results.
Here follow some verses from the story of “The Lion and the Beasts” from Book I of the Mathnawi, in which Rumi illustrates certain aspects of introspection. The magnificent message of these verses is that we should look into ourselves, examine our actions by self-reflection and not judge others:
1319. Oh, many wrongs that you see in others,
is your own nature reflected in them, o reader!
Many of the negativities we detect in others may very well be the reflection of our own destructive energies, which we send out unwittingly, thus causing harm to others and ourselves. As it is said in Farsi:’’Aanche bar maast, az maast’’, which means “Whatever happens to us, comes from ourselves”.
1320. In them appeared all that you are
in your hypocrisy, injustice and insolence.
1321. You are that evil-doer, and you strike those blows at yourself:
you curse yourself at that moment.
1322. You do not see clearly the evil in yourself,
otherwise you would hate yourself with all your soul.
It is our own shadow that darkens our lives.
In fact it is an obstacle on our way, one of which we are mostly unaware. It appears in our actions, words and thoughts, and our lack of awareness leads us to a dark tunnel of ignorance, which only brings more turmoil and disruption into our lives.
1323. You are assaulting yourself, o simpleton,
like the lion who made a rush at himself.
This verse refers to the universal law of karma, or the inescapable law of cause and effect: whatever we do, will have an effect on ourselves and cast its own reflection on ourselves – in other words: as you sow, so shall you reap. This universal law is one of
the most important and basic principles held by many spiritual traditions.
1324. When you reach the bottom of your own nature,
then you will know that that vileness came from yourself.
1327. O you who see the bad reflection on the face of your uncle,
it is not your uncle who is bad, it is you: do not run away from yourself!
The world is a reflection of ourselves. Looking deeply and attentively into our own selves will help us find the root of problems within ourselves and stop us from blaming others.
1328. The Faithful are mirrors to one another:
this saying is related from the Prophet.2
This passage refers to a Hadíth (saying of the Prophet Muhammad) which states that the faithful are mirrors to one another.
The word faithful or believer in Arabic is Mu’min. Al-Mu’min also is one of the Most Beautiful Names of God, the Divine Attributes. As such, this name means “The Protector of Faith” [and also “The Inspirer of Faith”].
The relationship between God and man is a relationship in which God sees His Attributes (Sifát) reflected in man and consequently man sees his Essence (Zát) reflected in God.
1329. You held a blue glass before your eye:
this made the world seem blue to you.
1330. Unless you are blind, know that this blueness comes from yourself:
speak ill of yourself, do not speak ill anymore of anyone else.
The environment in which we grow up and live, will undoubtedly influence our personal development. If we have grown up in a religious society or in an atheistic environment, we will consider all things from that specific cultural or religious point of view with its own limited values and norms. That is why the reality we believe to be true, is in fact reality as we perceive it through our own limited perspective. It is not universally true. Reality is not mine or yours, it is timeless and transcends all imaginable things.
Text written by Fraidoon Warasta
With the cooperation of Wazi Dayers
25/02/2009
Cornwall, UK
1- Adapted from The Mathnawí of Jaláluddín Rúmí, edited and translated by Reynold A. Nicholson (3 vol.), London: E.J.W. Gibb Memorial Trust, 1926-34.
2- Jame’ Saghir vol 2, page 183.
Relativity in the Mathnawí
“And it may be that you dislike a thing while it is good for you, and it may be
that you love a thing while it is evil for you, and God knows, while you do not know.”
Quran: 2,216
“ Hence there is no absolute evil in the world: evil is relative. Know this truth also.” Mathnawi: 4,65
In Sufism, the perception of the reality of phenomena as they are, is a part of gnosis – spiritual knowledge( Bínesh-Ma‘rifat). The attainment of this spiritual state or stage1 requires clear observation and perception of subjects without any prior knowledge , prejudice, justification, approval, disapproval, or rejection. This state of awareness is also called “Musháhada”, which literally means “witnessing”. We can only discover and enjoy the beauty of life’s phenomena by witnessing when all activities of our mind have ceased . Witnessing is a state of heart which transcends our mental and intellectual abilities. It only occurs when there is LOVE. A deep understanding of actuality (that which is truly real) and the abandoning of all imaginary notions (the things we wish for) are important parts of witnessing, since the actuality (that which is truly real) gives clear evidence of the facts in our daily lives, whereas the desire for the things we wish for is absolutely imaginary.
Many Sufi Masters believe that verse 17 of Súra 53 - Súra an-Najm (“the Súra of the Star”) - where God says: “The eyes did not waver, nor go blind” refers to this profound state of contemplation or witnessing which the Prophet Muhammad experienced during his Mi’ráj (“Ascension”, the Prophets mystical ascent to the Highest Station in Heaven, i.e. to the Ultimate Divine Presence), when the reality of all phenomena became clearly manifest to him. Up until the time of the Mir‘áj, the Prophet had always longed to become able to discover and witness the reality of all phenomena. So he had been praying incessantly, asking God to reveal the profundity of the issues of life to him, in these words: “O God, show me things as they are in reality.” (Alláhumma, ariní’l-ashyá’ kamá híya) .
Every object or phenomenon conceals a profound hidden meaning which we mostly do not see, as our mental abilities are limited by our prior knowledge of matters, events and people. We use this prior knowledge, which acts as a veil, to classify things as right or wrong. Yet the truth of things may be the opposite of what we believe.
Mawlana Rumi clarifies this extensively to make us understand that every object or phenomenon should be seen in its relation to its direct or exact opposite, its antithesis . This spiritual-philosophical analysis in the Mathnawí is one of the most captivating aspects of Rumi’s teaching. Through his teaching, he unravels various mysteries in a truly fascinating and inspiring way.
He declares that since all aspects of Life are interrelated, we simply cannot establish the goodness or badness of life’s issues with absolute certainty. In the Mathnawí he states that certain factors create a barrier between us and the profundity of life’s phenomena:
Our assumptions and speculations:
When self-interest appears, virtue becomes hidden: a hundred veils
rise from the heart to the eye.
Mathnawí:1, 334
The way we consider right as right and wrong as wrong depends on the way we think. This way of thinking leads us to make approximative assumptions about the reality of subjects. In other words: our speculations and the way they work make us determine the goodness or badness of matters. But in truth, these wrong speculations, which stem from our minds, prevent us from seeing the face of reality, and the power of our judgmental attitude generates a delusive, distorted and deceitful image of actual facts.
Our feelings and thoughts:
If you are narrow-hearted from being engaged in combat,
you believe the whole atmosphere of the world to be narrow;
And if you are happy as your friends would desire, this world
seems like a garden of roses to you.
Mathnawi:4,2371,2372
brother, you are your very thought;
as for the rest of you, you are only bone and fibre.
If your thought is a rose, you are a rose-garden;
and if it is a thorn, you are fuel for the bath-stove.
Mathnawi:277,278
Our feelings also play an essential role in labelling things as “good” or “bad”. Mawlana declares how our feelings and thoughts affect our views of all things. When we are in an unpleasant frame of mind, in a state of anger for instance, we evidently will send out negative vibrations, which could poison not only ourselves but others as well, and thus change our views.
The way our mind works plays a fundamental and vital part in the shaping of our views, because in reality we are what we think and the way we think creates our lives. Wrong thoughts generate wrong views, which in turn produce wrong actions, resulting in sorrow and suffering.
Our views:
You held a blue glass before your eye: for that
reason the world seemed to you to be blue.
Mathnawi: 1,1329
The glasses of diverse colour make that Light
seem coloured like this to our eyes.
When the many-coloured glasses have gone,
then the colourless Light astonishes you.
Accustom yourself to look at the Light without
the glass, so that when the glass is shattered
you may not be blind.
Mathnawi: 5,989,990,991
In most cases it is man who determines in his own mind what is right or wrong. If we look through a blue glass everything will seem blue to us. The blue glass in this verse symbolizes our view, which is formed by our wrong thoughts. These wrong views will lead to more frustration and unhappiness.
Factual realization:
To the snake, snake-poison is life, but to man it is death.
The sea is as a garden to the water-creatures;
to the creatures of earth it is death and a painful brand.
Consider likewise, o man of experience, examples of this
relativity from a single individual to a thousand.
Mathnawi:4,68,69,70
The wars of mankind are for the sake of Beauty;
the leafage without leaves is the sign of the Túbá tree.
The angers of mankind are for the sake of Peace;
restlessness is always the snare for Rest.
Every blow is for the sake of fondness;
every complaint makes you aware of gratitude
(due for benefits received).
Breathe the odour all the way from the part to the Whole, o noble one;
Breathe the odour all the way from opposite to opposite, o wise one.
Assuredly wars bring peace; the snake-catcher sought
the snake for the purpose of friendship.
Mathnawi: 3, 989, 990, 991, 992 and 993
If you properly understood this injustice shown
towards you by the people in the world, it is
a hidden treasure of gold.
The people are made to be so evil-natured towards you,
that your face may inevitably be turned to the Other Side.
Mathnawi: 5, 1521-1522
Bad events may bring about good things, and disastrous events may yield favourable results in the end. By measuring and analyzing these events with our conditioned and limited minds, we hide the facts.
There is no doubt that when all activities of our mind come to a halt and the mind reaches the inner realm of passive stillness, a transformation will take place, enabling us to enter a state in which we understand the relativity of phenomena.
Another illustration is distinguishing an arid desert from a green rose garden: if there is no man on earth to distinguish, judge or compare these two things, the arid desert will simply be a desert and the rose garden will simply be a rose garden.
That world is nothing but everlasting and flourishing,
because it is not composed of contraries.
Mathnawi: 6, 56
This world, indeed, is the prison of your souls:
oh, go in that other direction, for there lies your open country.
This world is finite, and truly that other is infinite:
image and form are a barrier to that Reality.
Mathnawi: 1, 525 and 526
Unbiased detachment from concepts such as liking and disliking, categorizing things as good or bad, as beautiful or ugly, as positive or negative, will help us to see things clearly, as they really are. This liberation from attachment is the first step towards transcending duality or multiplicity (Kathtrat). Going beyond the world of opposites means entering the world of Lá Makán – literally meaning “No Place” or “No Space” – or ‘Adam – “Non-existence” or “Non-Being”, where all phenomena are absorbed in the Oceans of Unity (Wahdat).
Text written by Fraidoon Warasta
With the cooperation of Wazi Dayers
22/03/2009
Essex, UK
1- In Sufi terminology, a clear distinction is made between “state” and “stage”. “State” (hál) denotes a temporary condition, whereas “stage” or “station” (maqám) refers to a permanent level of attainment.
2-2 Túbá Tree: a tree in Paradise.
3-3 I.e. “the Placeless Realm”, the place of the deity, where there is no space and time, a state beyond our conception.
The Hidden Secrets Behind Disasters and Afflictions
“We will surely test you through some fear, hunger, and loss of property,
lives, and crops. Give good news to the steadfast.”
Qur’án 2, 155
Mathnawi:
Because of this the suffering and humiliation laid upon the Prophets
is greater than those laid upon all the other creatures in the world,
So that their souls became stouter than all other souls;
for no other class of people suffered that affliction.
4.100 and 101
For affliction sent by the Friend is the means of your purification:
His knowledge is above your contrivance. The affliction becomes sweet to the sufferer when he sees happiness:
the medicine becomes sweet to the sick man when he sees health.
4.107 and 108
God created pain and sorrow so that happiness
might be made manifest by means of this opposite.
1.1130
Inevitably and undeniably, suffering and pain are aspects of our lives. Behind our superficial worldly happiness lies hidden sorrow. Joy is followed by grief – they continually alternate, just as other opposite phenomena do, such as day and night, the seasons, life and death etc.
Even though there is a logical reason behind every happy or sad event, we don’t always understand it. Behind every sad event there is a logic that transcends our limited minds. Outwardly, many phenomena, like sadness and happiness, day and night, bitter and sweet etc. seem to be opposed to each other, but in reality they are complementary to each other. The purpose of all these opposing counterparts is to bring balance to life.
Adversities should not necessarily be catastrophes. If we can bring ourselves to look deeply into the problematic aspects of our lives, we will see that they can be helpful and instructive tools in our learning process. A failed relationship for example can help us to understand and become aware of our mistakes. This shows that success in life is not always beneficial.
In the spiritual world, suffering and pain are considered with deep understanding, providing us with insight and wisdom. In the Mathnawí for instance, Mawlana urges us to touch and embrace our suffering and pain, because denying our suffering only breeds more suffering and pain.
When you see spiritual sorrow, embrace it with passionate love:
look on Damascus from the top of Rubwa .1
3.3752
The sacred texts show that Prophets, Saints, spiritual Masters and Sages have not experienced worldly pain and suffering as negative and destructive, even if they themselves had to endure many hardships.
Legend has it that many Prophets and Saints have suffered the most. They were constantly confronted with terror, threats, betrayal, oppression, aggression, denunciations, violence, murder and economical sanctions, even by their own people. In spite of all these things, they held fast to the Rope of God and never gave up their calling.
According to Sufi texts the difficulties Spiritual Masters had to undergo corresponded with their spiritual rank. The Prophets had to face this challenge the most, and the Saints were confronted with life’s harshness more than Sages were.
The affliction and pain which Prophets and Saints had to suffer, was an ordeal from God. God put them to the test so that they might discover their own abilities and strength. The Man of God – the Perfect Human Being (Insánu’l-Kámil) – even welcomes such tests and trials; to the Man of God, they are a sweet experience, and he considers them as a tremendous help to advance his spiritual maturity. For those who make the spiritual journey (sulúk), there is no place for complaining, ingratitude and criticizing the Beloved.
Mathnawí
man of lionlike bravery, God Most High lays
heat, cold, grief and pain upon our body,
Fear and hunger and decrease of wealth and body—all in order
that the soul’s coin might become visible and be used.
He has sent these threats and promises because of
this good and evil which He has mingled.
2. 2963-2965
The character of the Prophet Muhammad is a magnificent example of the realization of such Divine qualities. Even though his own people maltreated him and caused him to suffer the most horrendous pains, he persevered with great patience and always prayed for them: “O God, guide my people, for they have no understanding” (Alláhumma, ihdi qawmí fa-innahum lá ya‘lamún )2 .
That is why someone who excels in being merciful to others, is called a Universal Mercy in the Qurán:
“And We have not sent you [O Muhammad] but as a Universal Mercy”
Qur’án 21, 107
Text written by Fraidoon Warasta
With the cooperation of Wazir Dayers
Notes:
1- I.e. “as the beauties of Damascus are not fully revealed to the traveller unless he views from the mountains overlooking it, so you must contemplate sorrow and tribulation from the mystic’s point of view in order to perceive its real value and meaning”; or “you must climb the heights of tribulation before you can enjoy the Beatific Vision”. The saying Dimishq-rá az sar-I Rubwah (Rabwah) nazar kun (“Look on Damascus from the top of Rubwa”) is proverbial. According to some commentators on Qur’án 23:50, the words wa aynáhumá ílá rabwatin dháti qarárin wa ma‘ínin (“And We made the son of Maryam and his mother a sign, and We gave them a shelter on a height, a place having meadows and springs”) refer to mount Rubwah and Damascus. (Adapted from Commentaries on the Mathnawī of Jalálu’ddín Rúmí by R.A. Nicholson, Cambridge University Press, 1940).
2- Ihyá ‘Ulúmi’d-Dín by Ghazzálí, Muslim and Masnád-e Ahmad.
Another, similar hadíth exists: “My Lord, forgive my people, for they have no understanding.”. (Rabbí, ghfir liqawmí fa-innahum lá ya’lamún, Sahíh, Muslim, Vol. 5, p. 173.)
We Are Not Alone
The religion of Love is apart from all religions:
for lovers, the only religion and creed is—God.
If the ruby does not have a seal engraved on it, it does not matter:
In the sea of sorrow Love is not sorrowful.
In the Mathnawí of Mawlana Rumi existence is portrayed as a vast arena where opposites are in a constant state of renewal and change. This never-ending struggle between opposites maintains the continuity of the universe. The cycles of life depend on this continuous struggle – the constant renewal is a fundamental part of the creation process on which the whole of existence depends. That is why change is of essential importance, even if it causes disastrous events to occur in our lives.
Behind each painful event there is a secret which is not revealed to every one’s mind. In spite of all suffering, pain, failure, loss and other catastrophic events, life in Rumi’s spiritual philosophy is presented as a beautiful and perfectly harmonized bounty.
The entire universe with its all aspects is the manifestation of Divine Beauty and Power. Every thing is in its right place and there is no error in creation, especially when we see it through the eyes of Love. As the Qur’án states:
“Everything We created is precisely measured.”
- Qur’án 54, 49
Mathnawi
The whole world is the form of Universal Reason,
which is the father of whoever is a follower of the Divine Word.
When any one shows excessive ingratitude to Universal Reason,
the form of the universe appears to him as a mongrel dog accordingly.
Make peace with this Father, abandon disobedience, that
the water and clay (the world) may appear as a carpet of gold to you.
Since I am continually at peace with this Father, this world looks like Paradise to me.
At every moment a new form and a new beauty appear,
so that from seeing the new visions listlessness dies away.
Mathnawí, Book 4, 3259, 3260, 3261, 3263 and 3264
Mawlana Rumi believes that the creation process took place for a reason. In his Mathnawí he declares that the whole of Existence is the manifestation of Divine Love, and that every creature comes into this world through the power of Love. Because of this, the whole universe is in a state of submission to Love. This submission furthers the harmony and beauty of the cosmos.
Had it not been for pure Love’s sake, how should
I have given existence to the heavens?
I have raised up the lofty celestial sphere, that you may
understand the sublimity of Love.
Mathnawí, Book 5, 2739-2740
This passage is actually the interpretation of a Hadíh Qudsí : “I was a hidden treasure and I desired to be known; so I created mankind, in order that I might be known.” (kuntu khanzan makhfiyan, fa-ahbabtu an u’rafa, fakhalaqtu’l-khalqa likay u‘rafa) –Manázil as-Sá’irín and Ahádíth-e Mathnawí.
It was a hidden treasure: because of its fullness it burst
forth and made the earth more shining than the heavens.
It was a hidden treasure: because of its fullness it surged up
and made the earth like a sultan robed in satin.
Mathnawí, Book 1, 2862-2863
Even though the entire cosmos is the manifestation of Divine Beauty, the man of God (i.e. the Perfect Man = human being), Al-Insán al-Kámil, is the centre of the universe. This implies that the purpose of the creation process is made complete through the presence Al-Insán al-Kámil.
Since man is the only creature that possesses Divine Attributes and Knowledge of the Divine Names within himself, Al-Insán al-Kámil is in fact the sole representative of God (Khalífatu’Lláh) in the universe.
According a famous hadíth, man is the mirror of God’s attributes: God created man in His own image. (Khalaqa’Lláhu ádama ‘alá súratihi, Bukhari, vol. 4, p. 53), Bible. Genesis, 27.
“In His own image” means that Al-Insán al-Kámil has power over the Divine Names and Attributes (asmá’ Alláh wa sifátihi).
Sufi doctrine teaches that the Prophet Muhammad is the supreme example of Al-Insán al-Kámil, and that God has created the entire universe for his sake. This demonstrates the necessity of Al-Insán al-Kámil -s vice-regency (khiláfa) on earth.
Hadith:
Lawláka lammá khalaqtu’l-afláka – “”If it had not been for you
[O Beloved Muhammad], I would not have created the spheres ”.
Mathnawí:
5.2737. The pure Love was united with Muhammad:
for Love’s sake God said to him, “But for you.”
5.27339. Saying, “Had it not been for pure Love’s sake,
how should I have given an existence to the heavens?
5.2740. I have raised up the lofty celestial sphere,
that you may understand the sublimity of Love.
5.2742. I have made the earth wholly humble,
so that you may gain some notion of the humility of lovers.
5.2743.We have given greenness and freshness to the earth,
so that you may become acquainted with the
(spiritual) transformation of the dervish.”
5.2744.These firm-set mountains describe (represent)
the state of steadfastness of lovers to you
Mathnawí, Book 5, 2737, 2739, 2740, 2742, 2743 and 2744
Even though the Perfect Man (Al-Insán al-Kámil) by possessing of Divine attributes excels over all other beings, he can not be a god. Al-Insán al-Kámil is merely the mirror of the Divine Names and Attributes (Asmá’ wa Sifát) and not Divine Essence (Dhát).
Unity (wahda) with the Beloved means the realization of the Beloved’s qualities and not becoming like the Beloved, because the Essence of the Beloved is known to no one, and no one is intellectually capable of reaching it.
The terms faná filláh (annihilation or “mystical death” of the self in God) and baqá billáh (resurrection and eternal subsistence in God) imply the transformation and purification of an-nafs al-ammára (“the tyrannically commanding self”) into an-nafs al-mutma’ínna (“the self at peace”), in which the Divine Attributes appear in sálik’s character. In other words: by abandoning animal-like qualities which darken our inner light, and acquiring Divine Qualities, man can become the Perfect Man or Al-Insán al-Kámil.
Faná filláh and baqá billáh will become manifest in a great love for God and loving-kindness and compassion towards His creatures. Hence love for God, being compassionate towards all beings in the universe and being at their service are vital fundamentals in Sufism.
God created us in His image:
our qualities are modelled on His qualities.
Adam is the astrolabe of the attributes of Divine Sublimity:
the nature of Adam is the theatre for His revelations.
Mathnawí, Book 4, 1194 and Book 6, 3138
Mawlana believes that all phenomena are manifestations of God and His Omnipresent Beauty: It means that all Divine Attributes are manifested in the universe and all phenomena can express these attributes in proportion to their capability (ist‘dád). E.g. a tree can represent the attribute of Jamál (Beauty) through its greenness and attractiveness, while a skillful painter manifests the Divine name of Al-Musawwir ( “The Designer”).
The Tajalliyát (theophanies) are infinitely present everywhere, and only through the eyes of Love can we see them without any veil:
“Wherever you turn, there is the Face of God.”
Qurán 2, 115
Mathnawi:
Whoever has a soul purged of sensual desires
will at once behold the Presence and the Holy Porch.
When Muhammad was purged of this fire and smoke (of human passions),
wherever he turned his face, was the Face of Allah.
Everyone in whose breast the gate is opened
will see the sun shining from every city.
The peerless God has made all the six directions
a theatre for the display of His signs to the clear-sighted,
If you are thirsty and drink some water from a cup,
you will behold God within the water.’
Mathnawí, Book 1, 1396, 1397 and 1399 and Book 6, 3640 and 3643
In the following verses Mawlana explains the concept of tajallí, i.e. theophany, or Divine Manifestation in man and other aspects of creation world. As the Qur’án says:
“We will show them Our signs in the horizons, and within themselves, until
they realize that this is the Truth. Is your Lord not sufficient as a Witness of all things?”
Qur’án, 41, 53
But only the Perfect Human Being (Al-Insán al-Kámil) has the greatest capability of reflecting Divine Attributes:
And if we weep, we are a cloud laden with His bounty;
and if we laugh, then we are His lightning;
And if we come to anger and war, it is the reflection of His Might;
and if we come to peace and forgiveness, it is the reflection of His Love.
The Divine Sun has veiled Itself in Man:
understand this mystery, and God knows best what is right.
Mathnawí, Book 1, 1512, 1513 and 2964
I am not a congener of the King of kings—far be it from Him!—
but I have light from Him in His self-manifestation.
Since I am not of the same kind as my King,
my ego has passed away (faná) for the sake of His ego.
Mathnawí, Book 2, 1170 and 1173
Know that the world of created beings is like pure and limpid water
in which the attributes of the Almighty are shining.
Their knowledge, their justice and their clemency are
like a star of heaven reflected in running water.
Kings are the theatre for the manifestation of God’s kingship;
the learned (divines) are the mirrors for God’s wisdom.
The beautiful are the mirror of His beauty: love for them
is the reflection of the desire of which He is the real object.
Mathnawí, Book 6, 3172, 3173, 3174 and 3181
The Knowledge of Names which God had given to Adam , made him so great and glorious that, according to the Qur’án, even the Angels were commanded to prostrate themselves before him, since it was Adam who had was chosen to represent the Attributes of Divine Beauty and Majesty (Sifát al-Jamál wa’l-Jalál) and not the angels.
This means that the Perfect Man (Al-Insán al-Kámil) acts as a mirror in which the Divine Qualities are reflected, and that he makes the world bright and warm through his Knowledge and Love.
Over the ages, the Knowledge of the Divine Names and Qualities which Adam received from God has also been imparted to other Prophets and Awliyá’ Alláh (literally “Close Friends of God”), i.e. the Saints.
Attaining to this Knowledge is the ultimate goal of Sufis, which results in the realization of Haqq al-Yaqín (“the Sublime Reality”).
“Recall that your Lord said to the angels, “I am placing a representative on Earth."
They said, “Will You place on it one who will spread evil and shed blood, while we
praise You and glorify Your Holiness?" He said, "I know what you do not know."
He taught Adam all the names, then presented them to the angels, saying,
"Give me the names of these, if you are truthful.”
Qurán 2, 30-31
Adam, created of earth, learned knowledge from God:
his knowledge shot beams up to the Seventh Heaven
When Man receives light from God, he is worshipped by
the angels because of his being chosen by God.
Mathnawí, Book 1, 1012 and Book 2, 1353
If we accept Love as a Divine power which harmonizes the universe and all that is in it, we will no longer consider afflictions and pain as evil. If we understand this profound insight of the Mathnawí, we will even welcome and embrace all sour and painful experiences as inevitable parts of our existence.
Life is the peace (harmony) of opposites;
death is the fact that war arose between them.
Mathnawí, Book 1, 1293
Mawlana Rumi presents Love as a Divine Elixir for all problems and hindrances in our lives. The real life is a life which is lived in Love – without Love, life would be empty and meaningless.
In the Mathnawí, the Perfect Man or Man of God (Al-Insán al-Kámil) is he who is in Love and sees all things through Love’s eyes. Rumi believes that the whole of existence is based on Love, and that because of this all things are perfect and beautiful.
This beauty and harmony emerge from the submission of all phenomena of the cosmos to Love. Submission to Love furthers the perfection and balance of the cosmos. Therefore, submission means living in accordance with the Divine Law, which reinforces the continuation of the universe.
All atoms of the cosmos glorify God, and this is clear evidence of their state of submission .This glorification by all atoms can only be heard and understood by the heart of Al-Insán al-Kámil. This glorification clearly shows the state of “Islám-nature” (i.e. submission) of all beings.
“The seven heavens, the earth, and everyone in them glorify Him. There is nothing that does not praise Him, but you do not understand their glorification. Verily, He is Forbearing, Forgiving.”
Qur’án 17,44
Since you are inclined to inanimateness (worldliness),
how shall you become familiar with the spiritual life of inanimate beings?
Go forth from inanimateness into the world of spirits,
listen to the loud noise of the many parts of the world.
Each glorifies You in a different way,
and that one is unaware of the state of this one.
Man does not believe in the glorification uttered by inanimate things,
but those inanimate things are masters in performing worship.
Mathnawí, Book 3, 1020 and 1021 and 1496 and 1497
When we experience love, we certainly will be loved. Any person who chooses Love as his or her life’s work and goal, will deal with difficulties and disastrous events in a very different way. He or she will not be alone, and the power of Love will help him or her to live each moment of his or her life in a conscious state of Love.
The presence of Love makes our lives more meaningful and advances our personal development on the Path. Consequently, only Love can be our greatest weapon and support when afflictions and pain befall us. So we will definitely not be alone when the presence of Love pervades our lives.
When there is Love, we will not be without aid or companion. There will be no place for despair, because Love will bestow its Divine power upon us. This power will help us to endure all difficulties with patience, and make sure that we will not stray from our Path.
Hail, o Love that brings us sweet pleasure—you who are the healer of all our ills,
The remedy of our pride and self-conceit, our Plato and our Galen !
Mathnawí, Book 1, 23-24
Through love bitter things become sweet;
through love pieces of copper become gold;
Through love dregs become clear; through love pains become healing;
through love the dead is made living; through love the king is made a slave.
This love, moreover, is the result of knowledge:
how did anyone ever sit on such a throne in foolishness?
Mathnawí, Book 2, 1529-1532
Being struck by pain and suffering is a very common to human existence. The more civilized we get the more our mental and psychological problems increase.
Somehow, we ourselves create most of the pain and suffering in our daily lives, as a result of the mistaken views which we mentioned earlier.
Our modern life is nothing but rushing and struggling in pursuit of success and achievement, which is the cause of most mental and physical problems. This pursuit originates from our greed and cupidity to acquire and possess more and more than we really need. That is why we have to suffer and pay a high price for our egoistic efforts.
Many spiritual masters believe that man is the world, because he is directly related to the world. It implies that we are one with the world, that whatever happens to the world happens to us and that whatever affects our inner world may change the outer world.
We are regularly faced with overpowering emotions, stress, depressions, fear, despair, anxieties and other psychological problems. These problems, which may be caused both by ourselves and as well as by certain external factors, can poison our lives and the lives of others, and may even paralyze our inner growth altogether.
Sufism offers a strong and effective spiritual method that teaches us how to cope with such problems.
If we attentively go through the Mathnawí, we will find innumerable passages which reveal its profound psychological aspects. They provide us with an adequate and effective remedy to help and heal ourselves and get ourselves back on the right track.
In point of fact, Sufism is the school of the heart and the mind. The great masters have advised us the to use the so-called “five great antidotes”, especially when the presence of anguish and suffering in our lives increases.
The cultivation of the five great antidotes is one of the most important prescriptions for sáliks . These five antidotes will enhance our inner power and enable us to overcome all misfortunes with steadfastness.
Approaching the Divine Presence is one of the effects of these antidotes. Experiencing the Divine Presence will give rise to an extraordinary awareness in our lives.
Practising these five great antidotes – or indeed “living” them –will engender immense inner beauty and strength, which will be of great use to us in the face of suffering.
In certain Sufi writings, such as Ihyá’ ‘Ulúm ad-Dín by Al-Ghazálí , Ar-Risála al-Qushayríya and Manázil as-Sá’irín by Khwája ‘Abdulláh Ansárí , these five antidotes are among the extraordinary elements which constitute the spiritual stages or stations (maqámát).Because of this, the five great antidotes are closely related to each other and work congruously.
The five great antidotes are:
*- Sabr wa Istiqáma (“Patience and Steadfastness/Perseverance”)
*- Taslím wa Ridá (“Contentment and Surrender/Submission”= submitting to God’s will)
*- Tawakkul wa Tafwíz (“Trust in God and Commitment”)
*- Rajá (“Hope”)
*- Shukr (“Thankfulness”).
These five great antidotes cannot be cultivated without mindfully practising four important daily tasks. These four daily exercises will enable our hearts to nurture and develop the five great antidotes more easily.
In many Sufi schools, the necessity of these exercises is strongly emphasised, as practising them greatly enhances the effectiveness of the five great antidotes.
The four daily spiritual exercises act as most helpful spiritual instruments which also speed up our process of spiritual achievement.
The four daily exercises are:
*- Dhikr (also Zikr, “remembrance and invocation of the Beloved, devotion to and glorification of the Beloved”)
*- Fikr (“contemplation”, literally “thought”)
*- Muráqaba (“meditation”, i.e. “watching, supervising, controlling, and living in the consciousness of being controlled and watched over by God”)
*- Muhásaba (“introspection”)*
By practising these exercises we will see how the power of the five great antidotes increases. These exercises will help sáliks to approach the Divine Presence, which contains and nourishes all inner energies, graces and blessings.
Text written by Fraidoon Warasta
With the cooperation of Wazir Dayers
Notes:
- All verses adapted from The Mathnawí of Jaláluddín Rúmí, edited and translated by Reynold A. Nicholson (3 vol.), London: E.J.W. Gibb Memorial Trust, 1926-34.
2- A hadíth qudsí (“Holy Tradition”) is a hadith in which the meaning is revealed by God and the phrasing is formulated by the Prophet. It is also called hadíth rabbání (“Tradition from the Lord”) or hadíth iláhí (“Divine Tradition”). A hadíth nabawí (“Prophetic Tradition”) on the other hand, is a saying of the Prophet which contains wisdom and guidance, but is not directly inspired by God.
3- Ahádith-e Mathnawí, p. 172. Here, Al-Aflák, “the Spheres”, may be taken to mean both “the Spheres of Heaven” as well as “the Spheres of Existence”, i.e “the whole of creation”.
4- In Sufism, the human ego or self (nafs) has to go through several stages of purification before it can merge with the Beloved.
5- An astronomical instrument used by astronomers, navigators and astrologers in historical times.
6- In Sufi tradition, Adam is not regarded first human being created by God, but as the first human being who possessed Divine Knowledge. God appointed him to guide his fellow human beings to the Divine Goal, and that’s why Sufis consider Adam as the first Prophet.
7- Galen (Jálínús): the famous Greek physician (ca.129/131-ca. 200/216 CE), whose medical system remained dominant throughout the East and Europe for more than 1500 years.
8- Abu Hámid al-Ghazálí (450-505 AH/1058-1111 CE) was one of the great jurists, theologians and mystics of the 12th Century. He wrote on a wide range of topics including jurisprudence, theology, mysticism and philosophy. One of his most influential works is Ihyá ‘Ulúm ad-Dín, or “The Revival of Religious Sciences”.
9- Ar-Risála al-Qushayríya fí ‘Ilm at-Tasawwuf or “Al-Qushayrí’s Epistle on the Wisdom of Sufism” is a mystical treatise by Abu’l-Qásim al-Qushayrí (d. 465 AH/1072 CE), one of the greatest Sufi teachers of his time.
10- Khwája ‘Abdulláh Ansárí of Herát (396-481 AH/1006-1089 CE): a renowned Sufi mystic and prolific author. Manázil as-Sá’irín (“The Stations of the Wayfarers”) is one of his works.
