Sunday, November 27, 2011


The crown of creation set with richest gems,
Diamonds and rubies in value beyond normal gems,
Unequalled in brilliance, unique of kind,
Art thou, O Great Prophet! to all mankind.
Truthful by nature and of most saintly mien,
All called thee the Trusty, the Al-Ameen.
Most loving to children, courteous to all,
To animals tender, alike to great and small;
Never on Earth a nobler soul has trod,
Never had another shewed a true way to God.
O sweetest flower that ever on Earth did bloom,
Matchless alike in divine beauty and perfume,
O whitest lily that human eyes have seen,
O loveliest rose that in the world has been.
All nature join in homage, all men adore,
Thee who brought light to a darksome World;
Thee whose teachings are as a necklace of pearls,
Which when worn does radiant beauty impart.
Adding lustre to body, to soul and to heart.
Ya Rasool-Allah! Our dearest friend and guide,
May God’s eternal blessings with thee abide.
From the Arabian deserts thou sounded thy call,
To the worship of God, the Lord of all.
From the Arabian deserts thou taught mankind,
How the truest of knowledge of God to find.
Thy words flew as lightning, the whole world around,
Of Truth and Light they did fully abound.
And nations, acknowledging the power of their sway,
Did find and follow the most truthful way.
In the wake of thy words, true piety did spring,
And great knowledge and virtue did truly bring.
Never on Earth a better soul was born,
Never the World did a purer soul adorn.
Man was fast sinking in idolatry and sin,
When thou thy great mission did first begin.
Then in place of darkness thou Light did give,
And taught mankind the noblest way to live;
And reformed the World as never before,
And unique blessings on it did bestow.
Praise be to Allah for this favour divine,
In sending thee the wicked World to refine.
Search the World though we may from pole to pole,
While the great ocean of time doth onward roll.
A more perfect Prophet never can we fine,
Than thee who, thank God, gave Islam to mankind.
Ya Rasool-Allah! my homage I make to thee,
Ya Nabi-Allah! my love I tender thee.
My life, my all, for thee I gladly give,
The divine messages shall with me forever live.
My love for thee no bounds doth know,
In my heart the memory shall forever glow.
May Allah shower His choicest blessings on thee,
May Allah grant thee peace for all eternity.
Poem By 06alamM


Saturday, November 26, 2011


 The Prophet Muhammad: a mercy for all creation

“Indeed, in this [Quran] is notification for a worshipping people. And We have not sent you, [O Muhammad], except as a mercy to the worlds.” (Quran: 21:106-107)
Allah's Messenger was the kindest of men in the same way as he excelled all others in courage and valour. Being extremely kind-hearted, his eyes brimmed with tears at the slightest sign of inhumanity. A Companion, Shaddaad bin 'Aws reported the Apostle as saying: "Allah has commanded you to show kindness to everyone, so if you have to kill, kill in a good manner, and if you slaughter an animal, slaughter it gently. If anyone of you has to slay an animal, he should sharpen the blade first and treat the animal well." Ibn 'Abbas relates that a man threw a goat on its side and then started sharpening his knife. When the Prophet saw him he said: "Do you want to kill it twice? Why did you not sharpen the knife before throwing it on the ground?"
A Mercy for the Believers
The Messenger’s compassion towards the believers was of the utmost degree. The Quran describes his compassion in the following verse, which means: “There has certainly come to you a Messenger from among yourselves. Grievous to him is what you suffer; [he is] concerned over you [i.e., your guidance] and to the believers is kind and merciful.” (Quran: 9:128)
Sa‘d bin ‘Ubaadah once became ill, so Allah's Messenger visited him in his house. On seeing his faithful Companion in a pitiful state, he was moved to tears. Then, he said: “Allah does not punish because of tears, nor because of grief, but he punishes because of this."- and he pointed to his tongue. (Al-Bukhari)
A Mercy Towards his Enemies
The prisoners of war taken captive at the battle of Badr were amongst his bitterest enemies. Nevertheless, hemade sure that they were given the best of treatment. Among them was Suhayl bin 'Amr who was a fiery speaker and was denouncing the Prophet . 'Umar one the Prophet’s closest companions, suggested that two of his lower teeth be pulled out so that he might not be so vile in his speeches. The Prophet replied: “Were I to do this, Allah would disfigure me on the Day of Judgement, despite the fact that I am His messenger.”(Hadith)
In Makkah, his people inflicted him with every kind of suffering, eventually forcing him to emigrate to Madinah, and then waged war on him for five years. However, when he conquered Makkah without bloodshed in the twenty-first year of his Prophethood, he asked the Makkan unbelievers who were awaiting his decision about them: “How do you expect me to treat you?” They responded unanimously: "You are a noble one, the son of a noble one." He announced to them his decision:
“You may go free! No reproach this day shall be on you; may God forgive you.”
A Mercy for Women
Prophet Muhammad was also very kind and affectionate towards women. Women were very badly treated in those times. The Noble Prophet gave them honour and dignity at par with men in the community. 'Umarreported: "We did not have much regard for women while we were at Makkah, but they were better treated in Madinah. Allah's Messenger established women's rights through his sayings and commandments, which improved their position and status."
A Mercy for Children
Allah's Messenger was particularly compassionate towards children. When he saw a child crying, he sat beside him or her and shared his or her feelings. He felt the pain of a mother for her child more than the mother herself. Once he said: “I stand in prayer and wish to prolong it. However, I hear the cry of a child and cut the prayer short for the anxiety which the mother is feeling.” (Al-Bukhari)
He would take children in his arms and embrace them. He was once hugging his beloved grandsons, Hasan and Hussain, when Aqrah bin Haabis told him, ‘I have got ten children. So far, I have not kissed any of them.’ Allah’s Messenger responded: “The one with no pity for others is not pitied.” (Al-Bukhari and Muslim)
According to another version, he said: “What can I do for you if Allah has removed from you the feeling of compassion?” (At-Tirmidhi)

A Mercy for Slaves
The Prophet strongly enjoined the duty of kind and generous treatment upon slaves, servants and labourers engaged in manual work. Jaabir related the Apostle of Allah as saying: "Feed them with the food which you eat, clothe them with such clothing as you wear, and do not cause trouble to Allah's creatures." The Apostle is further stated to have said: "Those whom Allah has made your dependents are your brothers, servants and helpmates. Anybody whose brother has been made subservient to him ought to feed him with the food he eats and clothe him with the clothes he wears; command him not to do that which he is unable to do and if it becomes necessary to do so then he should help him in doing the job."
A Mercy for Animals
His compassion encompassed not only human beings, but also animals.
The Prophet forbade his companions to keep the unintelligent creatures hungry or thirsty, to disturb or to overburden them. He commended that kindness and putting them at ease were meritorious acts tending to bring man nearer to Allah. Abu Hurairah reports the Prophet as saying: "A traveler who was thirsty saw a well in the way. He got inside the well and when he came out he saw a dog licking mud due to thirst. The man realised that the dog was as thirsty as him, so he got into the well again, filled his leather sock with water and carried it out holding it with his teeth. Thus, he quenched the thirst of the dog. Allah was pleased with this act of kindness and pardoned his sins." The Companions asked: "O Messenger of Allah is there recompense in the matter of beasts and wild animals also?" The Prophet replied: "There is recompense in regard to every creature that has a living heart."
'Abdullah bin 'Umar related that the Prophet said: "A woman was cast away to hell only because she had withheld food and water from her cat and refused to set it free so that the cat might satisfy its hunger by eating worms and insects."
Once on return from a military campaign, a few Companions took away the chicks of a bird from their nest to stroke them. The mother bird came back and when it could not find its chicks in the nest, it began to fly around screeching. When informed of the matter, Allah’s Messenger became angry and ordered the chicks to be put back in the nest. (Abu Dawood)

The love and compassion of Allah’s Messenger for all kinds of creatures was not of the kind claimed by today’s ‘humanists’. He was sincere and balanced in his love and compassion. He was more compassionate than any other person. He was a Prophet raised by Allah, the Creator and Sustainer of all beings, for the guidance and happiness of conscious beings - mankind and jinn - and the harmony of existence. Therefore, he lived not for himself but for others; he is a mercy for all the worlds.

Tuesday, November 22, 2011


Love for the Prophet
(Ashiq-e Rasul)

Relationship with the Prophet

The beloved Prophet Muhammad (Allah bless him and give him peace) was
the central point and apex of religious and spiritual authority for
Imam Ahmad Raza (may Allah be pleased with him), the goal to which
devotion to Pir lead, and all such forms of devotion are undertaken
ultimately to reach Almighty Allah. Imam Ahmad Raza said on one
occasion, "Whoever seeks the help of the saints and prophets, and of
the Chief of the prophets [Muhammad (Allah bless him and give him
peace)]…. is in reality seeking Almighty Allah."

His writings on the beloved Prophet Muhammad are extensive: numerous
fatawa deal with the Prophet’s (Allah bless him and give him peace)
attributes, as do his diwan (collection of poems) of na’at [poetry in
praise of the Prophet (Allah bless him and give him peace)] poetry and
his Malfuzat.

Veneration (adoration, respect) of the beloved Prophet Muhammad (Allah
bless him and give him peace) has a long history in Sufi and popular
devotionalism and goes back to figures like Hazrat Shaikh Ibn al-Arabi
(may Allah be pleased with him), Hazrat Maulana Rumi (may Allah be
pleased with him), etc and Imam Ahmad’s Malfuzat indicate his
familiarity with the lives and writings of Sufis like Hazrat Junaid
Baghdadi (may Allah be pleased with him), the Egyptian poet Hazrat
al-Busiri (d.1298) who wrote the Burda in praise of the beloved Prophet
(Allah bless him and give him peace), etc. Given his sophistication,
learning and scholarship, it is likely that his vision of the beloved
Prophet and of the Prophet’s place in the life of the believer was
shaped by this Sufi tradition. Annemarie Schimmel [Mystical Dimensions]
points as well to the popularity of naat poetry in the subcontinent
since the Mughal period, written first in Persian and later Urdu and
its regional languages such as Sindhi.

The resemblance in the themes of devotional poetry of the Muslim world
generally, and those of Imam Ahmad Raza’s writings indicate that he
was, indeed, writing within the context of this larger Sufi tradition.
Annemarie Schimmel describer’s the poets concerns as follows:

From earliest times, the Prophet Muhammad (Allah bless him and give him
peace), the beloved Messenger of God, had been the ideal for the
faithful Muslim. His behavior, his acts, and his words served as models
for the pious, who tried to imitate him as closely as possible even in
the smallest details of outward life…. All the noble qualities of his
body and his blessed soul were described in terms of marked admiration
and respect.

With the concept and formulation of ‘Nur-e Muhammadi’ concept that the
beloved Prophet Muhammad (Allah bless him and give him peace) was
created from Almighty Allah’s light and preceded the creation of the
world and of Adam (AS). Prof of this belief was cited from the hadis,
"If thou hadst not been I would not have created the heavens". In
subsequent centuries the concept of ‘Nur-e Muhammadi’ [light of
Muhammad (Allah bless him and give him peace)] was further developed
until the theory of fana fi-‘l-rasul ‘annihilation in the Prophet’s
(Allah bless him and give him peace)’ emerged in later Sufism and the
beloved Prophet had now definitely become an intermediary between man
and Allah.

Imam Ahmad Raza (Radhiya Allah ta'ala anhu) as a mufti writing fatawa,
as a Sufi Pir giving guidance to his followers in his Malfuzat, and as
a poet expressing his personal longings and passions, held much the
same views. One of the major areas of difference between Ahmad Raza and
his followers and the Deobandis was this subject. In his Malfuzat, he

Only the Prophet can reach God without intermediaries. This is why, on
the Day of Resurrection, all the prophets, walis, and ‘ulema’ will
gather in the Prophet’s presence and beg him to intercede for them with
God…The Prophet cannot have an intermediary because he is perfect
[kamil]. Perfection is connected on [mutafara] existence [wujud]; and
the existence of the world is dependant upon the existence of the
Prophet [which in turn is dependant on the existence of God]. In short,
faith in the pre-eminence of the Prophet leads one to believe that only
Allah has existence, everything else is His shadow.

The hierarchy is extremely clear: Almighty Allah, the beloved Prophet
(Allah bless him and give him peace), the other prophets, the saints,
and so on. Within this framework of the Prophet Muhammad (Allah bless
him and give him peace) essentially dependent relationship to Almighty
Allah, however there are absolutely no limits to the qualities that may
be ascribed to the Prophet . Imam Ahmad Raza (Radhiya Allah ta'ala
anhu) quotes Hazrat Shaikh Abdul Haqq Muhaddis Dehlawi (Radhiya Allah
ta'ala anhu), and the Egyptian poet al-Busiri (may Allah be pleased
with him), in support of his view that:

Setting aside the claim that Christians make [about Jesus (AS) being
divine], you can say whatever you wish in praise of the Prophet (Allah
bless him and give him peace) for there was no limit to the Prophet’s

This belief in the practical limitless virtues and abilities of the
Prophet Muhammad (Allah bless him and give him peace), given him by
Allah of His own will, is the basis for Imam Ahmad Raza’s assertion
that the beloved Prophet has knowledge of the unseen (ilm-e ghaib), a
claim denied by the Deobandis. This knowledge was said by Ahmad Raza to
include (though by no means to be limited to) the five things said in
the Holy Quran to be known to Allah. In certain respects, however the
Allah-Prophet relationship is not clear as the above quotations would
suggest. In the following passage from the Malfuzat, Ahmad Raza made
the point that the Prophet (Allah bless him and give him peace) is not
‘other than God’ (ghair-e khuda):

[The Prophet (Allah bless him and give him peace) had to teach his
followers how to recite the Quran in the early days of Islam.] After
listening to the recitation of a sahabi, Abu Musa Ashari, at night
[from his own house], he praised his reading the next morning. The
sahabi said, O Prophet, had I known that your were listening, I would
have read with even greater fervor (aur zyada bana kar parhta)…. [Ahamd
Raza comments] The sahabi himself said he would have recited more
forcefully for the Prophet, and the Prophet did not object. This proves
that reading for the Prophet was not comparable to reading for one
other than God (ghair-e khuda.) The Prophet’s business (mu’amala) is
Allah’s business.

Imam Ahmad Raza (Radhiya Allah ta'ala anhu) also gave other examples of
the identification of the beloved Prophet and Almighty Allah, such as
Aisha’s statement that she was repenting to Allah and the Prophet. Once
Imam Ahmad Raza was asked if it was permissible to use lanterns and
carpets (and similar decorative items) at a milad-un-nabi function. He
responded that it was permissible so long as the purpose of the
decoration was to honor the Prophet, rather than some selfish or
worldly motive, and reported this story:

Imam Ghazali (Radhiya Allah ta'ala anhu) wrote in his Ihya’al Ulum, on
the basis of writing by Sayyid Abu Ali Rudhbari (Radhiya Allah ta'ala
anhu), that a believer had organized a zikr meeting [remembrance of the
Prophet’s name]. He had installed a thousand lights in the meeting
hall. A guest arrived, and seeing the lights, began to leave [in
disapproval of the host’s extravagance]. The organizer of the function
held him back, took him inside, and said, Any light that has been lit
for one other than God should be put out. The man tried to do so, but
none of the lights could be extinguished.

The apparent equation of the beloved Prophet (Allah bless him and give
him peace) with Almighty Allah is at first astonishing, and we know
from numerous clearly stated passages that Imam Ahmad Raza’s writings
that he did not equate the Prophet with Allah, but implied rather the
strong sense of Muhammad’s (Allah bless him and give him peace)
prophecy, and the uniquely close relationship with Allah. While all
believing Muslims see the Prophet (Allah bless him and give him peace)
as unique among humans by virtue of his calling, Imam Ahmad Raza seems
to have had a heightened awareness of Prophet Muhammad’s (Allah bless
him and give him peace) ‘genuinely prophetic function’, causing him to
place the Prophet at the center of his own life as a believer and Pir.

As may be expected, these ideas are expressed particularly forcefully
in his poetry and in the following verses, the subject is Muhammad’s
(Allah bless him and give him peace) close relationship with Allah:

The two worlds seek to please God

God seeks to please Muhammad

(khuda ki riza chahte hain do alam

khuda chahta hai riza-e Muhammad)

Muhammad is the threshold to Allah

Allah is the threshold to Muhammad

(Muhammad bara-e janab-e ilahi

janab-e ilahi bara-e Muhammad)

A vow was made for all time

To unite Khuda’s happiness with Muhammad’s

(baham ahd bandhe hain wasl-e abad ka

riza-e khuda aur riza-e Muhammad)

In the following verse the Prophet Muhammad (Allah bless him and give
him peace) is seen as Almighty Allah’s beloved, completely united with

I will call you only ‘Lord’ you are the beloved of the Lord

There is no ‘yours’ and ‘mine’ between the beloved and the Lover

(main to malik hi kahunga kih ho malik ke habib

yani mahbub o muhibb men nahin mera tera)

On the Prophet Muhammad’s (Allah bless him and give him peace) night ascension (miraj), he became God’s bridegroom:

You went as a bridegroom of light

On your head a chaplet of light,

Wedding clothes of light on your body

(kya bana nam-e khuda asra dulha nur ka

sar pe sihra nur ka , bar men shahana nur ka)

Imam Ahmad Raza's relationship with the Prophet

As for his own relationship with the beloved Prophet Muhammad (Allah
bless him and give him peace), Imam Ahmad Raza made it a conscious
object of his life to immerse himself in serving the Master, the
Prophet (Allah bless him and give him peace) in whatever capacity he
could. Small details about his say this most eloquently: he used to
sign himself as ‘Abd al-Mustafa [‘Servant of Mustafa’, this meaning
‘the Chosen’ or ‘the Elect’, being one of Muhammad’s (Allah bless him
and give him peace) names] on all correspondences, fatawa, and other
writings. When asked about this at one of his daily meetings, he
replied the name was the sign of good judgment (husn-e zann) in a
Muslim, and cited a hadis in which Umar (may Allah be pleased with him)
was reported to have said that he considered himself a follower (banda)
and servant (khadim) of the beloved Prophet Muhammad (Allah bless him
and give him peace). On another occasion he told those gathered about
him that if his heart were to be broken into two pieces, it would b
found that one part was inscribed the first part of the kalima, "there
is no God but Allah", and on the other was written the second half,
"And Muhammad is His Prophet".

Just as Shaikh Sayyiduna Abdul Qadir Jilani (may Allah be pleased with
him) actively intervened on his behalf from time to time, so did Imam
Ahmad Riza experience the beloved Prophet’s presence in a very personal
way. When he was learning the art of divination (prediction) [ilm-e
jafr), the Prophet (Allah bless him and give him peace) appeared to him
in a dream giving him permission (izn) to proceed with his study. On
his second hajj in 1905-6, he spent a month at Medina, the Prophet’s
birthplace, being present there during the Prophet’s birth anniversary
celebrations on 12 Rabi-ul-Awwal, and spent this entire period, he
said, at the Prophet’s tomb, taking time off only once to visit the
shrine of one Hazrat Maulana Daghastani (RA), and another time to go
(ziyarat) the tomb of Hazrat Hamza (may Allah be pleased with him), the
Prophet’s uncle. When he met the ‘ulema’ of Medina to engage in learned
discussions, it was in the precincts of the Prophet’s (Allah bless him
and give him peace) sacred tomb. This was for Imam Ahmad Raza the
holiest place on earth; he was willing to go so far, indeed, as to say
that Medina was better than Mecca, as in this verse:

O pilgrims! Come to the tomb of the kings of kings

You have seen the Kaaba, now see the Kaaba of the Kaaba

(hajiyo1 a’o shahenshah ka rauza dekho

ka’ba dekh chuke k’be ka ka’ba dekho

In Imam Ahmad Raza’s (may Allah be pleased with him) belief the Prophet
Muhammad (Allah bless him and give him peace) is very much alive in his
tomb, leading ‘a life of sense and feeling’, as do the other prophets.
From his sacred grave the beloved Prophet Muhammad (Allah bless him and
give him peace) helps his ‘guests’, those who visit his tomb, in
whatever capacity he sees fit.

It was particularly in the hope of being honored with a vision of the
beloved Prophet at his tomb in Medina, Maulana Zafaruddin Bihari
writes, that Imam Ahmad Raza had undertaken this second Hajj. While
waiting for him to appear Ahmad Raza spent the first night composing a
ghazal; the next night he presented the ghazal to the beloved Prophet
(Allah bless him and give him peace), and it was after this that ‘his
qismat (fortune)’ awoke. His watchful vigilant eyes were blessed with
the presence of the Prophet (Allah bless him and give him peace).
Unfortunately Imam Raza does not appear to have written about this
experience. [His lengthy ghazal is in the Hada’iq-e Bakshish, and Dr.
Usha Sanyal was unable to find any reference in it to his vision of the
Prophet, though this is not surprising given Zafaruddin Bihari’s
information that it was written before he had this experience.]

Imam Ahmad Raza’s personal devotion to the beloved Prophet Muhammad
(Allah bless him and give him peace) shines through in his poetry and
some poems have become popular nationwide in Pakistan (and other parts
of the world) and are recited particularly on the Prophet’s birth
anniversary [Eid Milad un Nabi]. The simplicity, humility in the
presence of the awesomeness of the beloved Prophet (Allah bless him and
give him peace), and grateful confidence in his forgiveness with which
Imam Ahmad Raza addresses the Prophet, are apparent over and over
again, as these verses from the extremely popular poem Karoron Durud:

I am tired you are my sanctuary

I am bound you are my refuge

My future is in your hands

Upon you be thousands of blessings

(khastah hum aur tum ma’az basta hun aur tum malaz

age jo shai ki riza, tum pe karoron durud)

My sins are limitless,

But you are forgiving and merciful

Forgive me my faults and offences

Upon you be thousands of blessings

(garche hain behad qasur, tum ho afu-e ghafur

bakhsh do jurm o khata tum karoron durud)

It was consistent with Imam Ahmad Raza’s (may Allah be pleased with
him) personal piety and devotion to the beloved Prophet (Allah bless
him and give him peace) that the Prophet’s birth anniversary on 12
Rabi-ul-Awwal, the Eid-e-Milad-un-Nabi (or Maulud, both forms being
derivatives of the Arabic root, walada, to give birth), was celebrated
on a grand scale, as it was a time of rejoicing, eagerly anticipated by
Imam Ahamd Raza Khan Qadiri (may Allah be pleased with him) and his


Friday, November 18, 2011


Mawlânâ Rûmî's Praises of the Prophet Muhammad

(peace be upon him)

Selections from "Rumi and Islam" (2004), translations from

Persian by Ibrahim Gamard (with transliterations from the Persian

text added for this article)


I bring blessings upon you, (O Muhammad), so that the breeze of

nearness (to God) may increase. Since, with nearness of the

Whole, all parts are allowed to approach.

Salât bar tô âr-am ke fozûda bâd qurbat

ke ba-qurb-é kul gard-ad hama juzw-hâ muqarab

--from Mawlânâ's Ghazal No. 301, verse 3286

--from "Rumi and Islam," p. 139


Suddenly, there grew a "branch of candy."

(And) suddenly, there bubbled such a Water of (Eternal) Life.

Suddenly, there flowed alms (to the poor) from the king.

(May) there be joy for the soul of Muhammad, and greetings (of


nâgâh be-rûyîd yakê shâkh-é nabât

nâgâh be-jôshîd chonîn âb-é Hayât

nâgâh rawân shod ze-shahanshah Sadaqât

shâdîy-é rawân-é muSTafâ-râ Salawât

--Mawlânâ's Rubâ`î No. 103

--from "Rumi and Islam," p. 139


The spirit that was bound within the form of attributes

Went to the (Divine) Essence by means of the light of

(Muhammad) the Chosen.

The moment it started going, it said out of joy,

"Blessings (be) on the joyful spirit of (Muhammad) the Chosen!"

ân rûH ke basta bûd dar naqsh-é Sifât

az partaw-é muSTafà rawân shod bar Zât

ân dam ke rawân gasht, ze shâdî mê-goft:

"shâdiy-é rawân-é muSTafà-râ Salawât"

--Mawlânâ's Rubâ`î No. 107

--from "Rumi and Islam," p. 141


Just as, during the night of the Ascension, God made (the greeting

of peace) with the Light of the Absolute upon Muhammad: "Peace

be upon you."

chon-ân-ke kard khodâwand dar shab-é mi`raj

ba-nûr-é muTlaq bar muSTafà salâm `alayk

--from Mawlânâ's Ghazal No. 1321, verse 13996

--from "Rumi and Islam," p. 141


There has never been a beauty like that of a (Prophet like)

Muhammad in this world or the next. May the Glory of God help


chûn jamâl-é aHmadê dar har dô kawn

kay bod-ast ay farr-é yazdânî-sh `awn

--from Mawlânâ's Masnavî, Book 6: verse 676

--from "Rumi and Islam," p. 145


A voice from the lofty ones (among the angels came) from Heaven

to every beggar: "O pure spirit of the one who is followed! O

"Mercy to (all) peoples"! [Qur'ân 21:107]

az âsmân dar har ghadâ az `uluwîy-ân âyad nadâ

k-ay rûH-é pâk-é muqtadâ, "yâ raHmata li-l-`âlamîn"

--from Mawlânâ's Ghazal No. 1800, verse 18914

--from "Rumi and Islam," p. 145


Yet, I have seen the signs of Your Grace and Kindness in the

appearance of that incomparable Pearl, O Generous One.

Since, although he is from (among) us, he doesn't resemble us. We

are entirely (like) copper, and Muhammad is (like) the (alchemical)


lêk dar sîmây-é ân durr-é yatîm

dîda-am âSâr-é luTf-at ay karîm

ke na-mê-mân-ad ba-mâ, gar-che ze-mâ-st

mâ hama mess-êm-o aHmad kîmiyâ-st

--from Mawlânâ's Masnavî, Book 4, verses 990-91

--from "Rumi and Islam," p. 145


Muhammad broke many idols in the world, so that (religious)

communities were saying, "O (our Sustaining) Lord!"

If it had not been for Muhammad's efforts, you also would have

worshiped idols like your ancestors.

This head of yours has escaped from prostrating to idols, so that

you may recognize his claim (of gratitude) upon the (religious)


If you speak, talk about gratitude for this liberation, so that he may

also free you from the inward idol.

Because he freed your head from (worship of) idols, you should

also liberate your heart by means of that power.

chand bot be-sh'kast aHmad dar jahân

tâ ke "yâ rab" gôy gasht-and ummat-ân

gar na-bûdy kûsh-ash-é aHmad tô ham

mê-parast-îdy chô ajdâd-at Sanam

în sar-at wâ rast az sajda-ye Sanam

tâ be-dân-î Haqq-é ô-râ bar umam

gar be-gôy-î shukr-é în rastan be-gô

k-az bot-é bâTin ham-at be-r'hân-ad ô

mar sar-at-râ chûn rahânîd az bot-ân

ham ba-d-ân quwwat tô del-râ wâ rahân

--from Mawlânâ's Masnavî, Book 2, verses 366-70

--from "Rumi and Islam," p. 149


We learned the skill of being a (true) man from God. We are the

heroes of Love and the companions of Muhammad.

pêsha-ye mardî ze-Haq âmûkht-êm

pahlaw-ân-é `ishq-o yâr-é aHmad-êm

--from Mawlânâ's Ghazal No. 1669, verse 17499

--from "Rumi and Islam," p. 151


Be among the community (of believers) who are blessed by

(Divine) Mercy. Don't abandon the way of conduct of Muhammad,

(but) be commanded (by it).

dar meyân-é ummat-é marHûm bâsh

sunnat-é aHmad ma-hel, maHkûm bâsh

--from Mawlânâ's Masnavî, Book 6, verse 483

--from "Rumi and Islam," p. 161


He brings all of those (who are) led astray into the Way out of the

desert. May Muhammad be the guide on the Way of God forever!

gom-rah-ân-râ ze-beyâbân hama dar râh âr-ad

muSTafà bar rah-é Haq tâ ba-abad rahbân bâd

--from Mawlânâ's Ghazal No. 792, verse 8289

--from "Rumi and Islam," p. 181