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Rumi Fihi Ma Fihi

Rumi Fihi Ma Fihi

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DISCOURSES
OF RUMI
(OR FIHI MA FIHI)
BASED ON THE ORIGINAL TRANSLATION BY
A. J. ARBERRY
DISCOURSES
OF RUMI
(OR FIHI MA FIHI)
BASED ON THE ORIGINAL TRANSLATION BY
A. J. ARBERRY

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Published by: Divine Wisdom, Nanaksar Gursagar on May 18, 2013
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05/19/2013

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FIHI MA FIHI

V

171

name except as Rumi, Our Master, Our Lord,
Our Creator. I never heard him change this hum-
ble expression for a single day.” It must be your
ambitions that have blinded you now. Today you
say that Salah al-Din is nothing.
What wrong has Sheikh Salah al-Din ever done
you? Only, when seeing you fall into a pit of self-
destruction, he said to you, “Beware of the pit.”
He said this out of compassion for you, above all
others, but you reject that compassion. Now, you
find yourself in the midst of his wrath, and having
plunged into this wrath, how will you escape?
That is why he says, “Do not dwell in my house
of wrath and anger. Move into my house of grace
and compassion. Do something in praise of me,
and enter my house of love.” He says this because
then your heart will shed this darkness and fill
with light.

He says this to you for your own sake, for your
own good, but you charge his compassion to
some ulterior motive. What ulterior motive
should a man like that have towards you? Isn’t it
true that whenever you are filled to satisfaction
with drink or music, at the same time you are

pleased with every enemy, forgiving them all? In
that hour, unbeliever and believer become the
same in your eyes. Now Sheikh Salah al-Din is the
very ocean of this spiritual joy. All the seas of sat-
isfaction are within him. How could he hate any-
one, or have plans against them? And especially,
what designs would he have against such as
locusts and frogs? How can he, who possesses
such empire and grandeur, be compared with such
miserable creatures?
Is it not said that the Water of Life must be
found in darkness? This darkness surrounds the
saints, in whose being we find that Eternal Spring.
The Water of Life is hidden in their darkness. If
you turn from darkness and run away from it,
how can the Water of Life ever reach you?
Don’t you think if you wanted to learn sodomy
from sodomites, or harlotry from harlots, you
could never learn anything without putting up
with a thousand disagreeable things, beatings and
the thwarting of your desires? This is the only
way you could attain your goal. Then how do you
expect to attain the eternal and everlasting source
of life, which is the station of the prophets and

172V

DISCOURSES OF RUMI

FIHI MA FIHI

V

173

saints, without anything disagreeable or without
any sacrifice? How could this ever happen?
What the Sheikh prescribes for you is the same
as what Sheikhs of old prescribed; that you give
up your wealth and position. Indeed, they used to
tell a disciple, “Leave your wife, that we may take
her,” and the disciples put up with that. As for
you, when he counsels you a simple thing, how is
it that you run away?
Do you not see how people are overcome by
blindness and ignorance when they fall in love,
how they will fawn and grovel and sacrifice all
their wealth, seeking somehow to win the one
they want with every effort. Night and day they
think of nothing else, never wearying of their pur-
suit, yet wearying of everything else. Then, is the
love for the Sheikh and the love for God less than
this?

Yet, at the smallest word of advice and disci-
pline you object and desert the Sheikh. Hence it is
known that you are no lover or seeker. Were you
a true lover and seeker, you would put up with
many times what we have described. To your
heart, dung would become honey and sugar.

Rumi said: I would like to go to Tuqat, for that
region is warm. Although Antalya is warm, only
a few people there understand our language.
However, I was speaking there one day when a
party of unbelievers was present. In the middle of
my talk they began to weep with emotion and
show signs of ecstasy.
Someone asked: “What can they understand?
What do they know? Only one Muslim in a thou-
sand understands this kind of talk. What could an
unbeliever understand that would cause them to
weep?”

Rumi answered: It isn’t necessary for them to
understand the inner meaning of what we say.
The vessel of this meaning is the words them-
selves, and this they do recognize. After all, every-
one knows of the Oneness of God, Creator and
Provider, the source of all life, where all things
return. When anyone hears these words, which
are a description and expression of God, a uni-

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