Contents

i.Preface………………………………… ……….…….….… 03
1. Making the teacher ill due to creating doubt in his ……. ….. ..17
2. The breaking of promise by the ascetic person in …… …20
3. The asking for a weighing machine from the goldsmith………..23
4. The running away of the prophet Jesus from foolish……………24
5.The story of three friends…………………………………… .31

Preface
This is a book called "The Rumi Story book 14 ," which is a very new
book and will be published in 2023 in the English language.
This is a small book in which the stories from the book "The Persian
Stories of the Rumi" are added upon its translation from Urdu book, and
in this book there are some great achievements of this great sheikh of
mysticism that are not yet known to the general public. These are
published in a very interesting style, so for this reason, the readers will
find great interest and attention in this matter.
In this book, story details from the Urdu book " Hikayat Rumi part one"
are added by me upon its translation into English. And this is a well-
known and famous book that was written by Moulana Rumi in Persian
language and Mirza Nizam Shah Labib was translated this Persian
classic book in the Urdu language . And I am presenting this book in
the presence of the readers in the English version for the first time.
From the above facts and details, if the readers start reading this book’s
first chapter and do not stop reading till they reach its last chapter, some
interesting events as well as other great miracles and endeavors of this
holy saint are added, and this holy saint passed away from the world
many centuries ago.
Even though this is a small book, due to its importance, it is so great due
to the coverage of many interesting events and positive information in it
that it is like an ocean of knowledge and information about the holy
saint who passed away from the world upon doing his great endeavours
and many hard tasks for the preaching and propagation of Islam in
foreign lands. So this book is a small one, but it will present an ocean of
knowledge and information for the guidance of people towards the right
path of Islam.
Writing about these great Sufi saints is not only difficult but also
extremely difficult, because they were not only great pious personalities
of their time in Iran and India but also great Sufi masters throughout the
world who struggled hard for the preaching and propagation of Islamic
ways centuries ago.
Rumi story books in Persian are well-known and famous books written
by Shaik Rumi. It is the enlightenment and wisdom of the treasure. This
book also revealed secrets and hinted at Sufism. And in this case, Shaik
Rumi was taken with the help of the stories.
Mirza Nizam Shah Saheb Labib has done his best translation from
Persian book in the Urdu book and has given its title ‘Hikayat Rumi’
part one to add stories on each and every subject, and he was deemed to
be completely successful in this regard. As a result, this book has
become an important part of the Light's book series. We have confirmed
our hope that you will like this book with your heart and soul and get
favor in this matter.

To commemorate Shaik Jalauddin Rumi

Oh, Shaik of Turkiya, and the scholar of the Persian language
You are well-known throughout the world as a poet and scholar.
Your books are jewels of wisdom and advice for world peace.
Stories from Rumi are found in this book for the benefit of all.
This is a book of old tales and stories of the golden life.
Even today, demonstrating the path of guidance to all humans
Oh Allah, keep these books of golden rules till the end of time.
Hafeez, an admirer of the Shaik, added his tales to this book.
By A.Hafeez
Amazon Kindle Author

The Rumi story book 14

 Shaik Jalal Uddin Rumi’s Mausoleum in Konya, Turkiya

Translated by
A. Hafeez
Kindle Amazon Author
 The brief biography of Jalal ad-Din Muhammad Rumi 
Jalal ad-Din Muhammad Rumi (30 September 1207 – 17 December
1273), which means Our Master, is one of the Islamic world's greatest
poets. He is usually known in the English-speaking world simply
as Rumi. He is a Sufi mystic, philosopher and lover of humanity. His
followers began a school of mysticism to encourage and celebrate his
teachings—the Sufi branch known to many Westerners as the 'Whirling
Dervishes', but whose proper name is the Mevlevi order.
Background and early life.
Jalal ad-Din Muhammad Rumi was born in 1207 in Balkh, Persia in
what is today Afghanistan. His father, Bahāʼ al-Dīn Valad, was a
famous religious teacher and mystic who received a position at the
university in Balkh. When Mongols invaded Persia, Rumi left Persia for
Konya, which was then under the Persian Empire. By the time he made
it to Konya his mother had died, and he was married with one child, a
son.
Rumi had had his early spiritual education under the tutelage of his
father Bahauddin and later under his father’s close friend Sayyid
Burhaneddin of Balkh. Rumi grew both in knowledge and
consciousness of God over the years. Eventually Sayyid Burhaneddin
told Rumi that he was now ready and a mature Sufi and scholar and that
the 'next stage' of his spiritual development would soon occur. And so
Sayyid predicted the coming of Shams of Tabriz, the central event and
love of Rumi’s life.
At the age of 37, Rumi met the spiritual vagabond and holy-man,
Shams. It was his meeting with this dervish on 15 November, 1244  that
completely changed his life. Much has already been written about their
relationship. Prior to this encounter Rumi had been an eminent professor
of religion and a highly attained mystic; after this he became an inspired
poet and a great lover of humanity. Shams’ companionship with Rumi
was brief. Despite the fact that each was a perfect mirror for the other,
Shams disappeared, not once but twice. The first time, Rumi’s son
Sultan Veled searched for him and found him in Damascus.The second
disappearance, however, proved to be final, and it is believed that he
may have been murdered by certain orthodox Muslim theologians, and
other people of Konya who resented his influence over Rumi.
Later life and work
Shams convinced Rumi that at certain moments it was possible to
commune directly with God: Rather than believers simply being
interpreters of the word of God, they could in fact experience his
presence directly.
The effect on Rumi was immediate: abandoning his familial and
scholarly responsibilities he gave all his time to learning as much as
possible from Shams. However, the mystic came and went without
explanation, and vanished permanently in 1248. From then on, Rumi
devoted himself to poetry, and he primarily wrote about the topic of
love. His verses, inspired by Shams—more than 30,000 in all—were
collected in a work that he called Diwan-i Shams-i-Tabriz ('The Divan
of Shams of Tabriz'). Stylistically, Rumi favoured the well
established, ghazal, a traditional Persian meter of up to twelve rhyming
lines; and to a lesser extent, the Rubai quartrain form.
Rumi seems to have been permanently engaged in a search of divine
inspiration and love. He saw and found his 'Muse' [10] in various human
and natural aspects of existence. After the Divan he completed his great
masterpiece or magnum opus, the Mathnavi-i Ma'navi ('The
Mathnavi/Treatise Devoted to the Intrinsic Meaning of All Things'),
which was dictated in its entirety to his student Hissam-ud-din Chelebi
over the course of many years.
Although there had been a substantial Islamic mystical tradition prior to
Rumi, it is fair to comment that his poetry transformed both thinking
and ritual in this regard. For example, the famous centripetal dance of
the dervishes - the sema ritual - is said to have its inspiration in Rumi's
own movements around a pole in his garden as he mourned for his
companion Shams. In time, these actions were adapted into Sufic
practise by Rumi and then handed down to his favoured disciples who
institutionalized them into the activities of the Mevlevi Order that they
founded in their Master's honour.
Rumi died on December 17, 1273 AD and his Urs (Spiritual
anniversary/festival) is held every year on 8th December at
his Turbe (shrine) in Konya.
Shaik Rumi’s  Turbe (shrine) in Konya.

Later life and death

 Tomb shrine of Rumi, Konya

Mewlana had been spontaneously composing ghazals (Persian poems),

and these had been collected in the Divan-i Kabir or Diwan Shams
Tabrizi. Rumi found another companion in Salaḥ ud-Din-e Zarkub, a
goldsmith. After Salah ud-Din's death, Rumi's scribe and favourite
student, Hussam-e Chalabi, assumed the role of Rumi's companion. One
day, the two of them were wandering through the Meram vineyards
outside Konya when Hussam described to Rumi an idea he had had: "If
you were to write a book like the Ilāhīnāma of Sanai or the Mantiq ut-
Tayr of 'Attar, it would become the companion of many troubadours.
They would fill their hearts from your work and compose music to
accompany it." Rumi smiled and took out a piece of paper on which
were written the opening eighteen lines of his Masnavi, beginning with:
Listen to the reed and the tale it tells,
How it sings of separation.
Hussam implored Rumi to write more. Rumi spent the next twelve years
of his life in Anatolia dictating the six volumes of this masterwork,
the Masnavi, to Hussam.
In December 1273, Rumi fell ill; he predicted his own death and
composed the well-known ghazal, which begins with the verse:
How doest thou know what sort of king I have within me as companion?
Do not cast thy glance upon my golden face, for I have iron legs
Rumi died on 17 December 1273 in Konya. His death was mourned by
the diverse community of Konya, with local Christians and Jews joining
the crowd that converged to bid farewell as his body was carried
through the city. Rumi's body was interred beside that of his father, and
a splendid shrine, the Yeşil Türbe (Green Tomb today the Mevlâna
Museum), was erected over his place of burial. His epitaph reads:
When we are dead, seek not our tomb in the earth, but find it in the
hearts of men.
Georgian princess and Seljuq queen Gurju Khatun was a close friend of
Rumi. She was the one who sponsored the construction of his
tomb in Konya. The 13th century Mevlâna Mausoleum, with its
mosque, dance hall, schools and living quarters for dervishes, remains a
destination of pilgrimage to this day, and is probably the most popular
pilgrimage site to be regularly visited by adherents of every major
religion
Jalāl ad-Dīn Muḥammad Rumi, known to the Western world simply as
Rumi, was a thirteenth century Sufi mystic and a great Persian poet,
whose works have transcended all barriers.
Born in today’s Afghanistan, he spent most of his adult years in
present-day Turkey, at that time known as Rumi and hence the nisba
Rumi. Educated at his father's madrassa, he acquired a thorough
knowledge in Islamic scriptures before being appointed a Molvi at the
age of 25, quickly acquiring a large following in cosmopolitan Konya.
But, he gave all these up when he met his mentor Shams-i (or Shams-e)
Tabrīzī and after his sudden disappearance began to pour out his grief
through poems, writing mystical verses, which had a universal appeal.
These poems, written in Persian, not only made him one of the most
celebrated poets of his era, but also of this modern age. He had also
written numerous letters, out of which 147 have been saved, providing
an insights into his life and personality.

 
             
 
   

The Rumi story book Part 14

.

Published by

A.Hafeez
First Published: 1444/2023

All rights reserved. No part of this publication may be

reproduced, stored in a retrieval system, or transmitted
in any form or by any means, electronic or otherwise,
without written permission from the publisher.

The Rumi story book part 14

1. Making the teacher ill due to creating doubt in his heart
 
In one school, the students were upset due to the strictness of the teacher
in the school.So all of them sat together and discussed how to get rid of
the cruelty of the teacher in this matter so that teachers do have any
problems with illness and can get leave from teaching for some short
days of relief. They have not seen any trick to get rid of the hard beating
and imprisoning of the boys by the teacher, and there was no scapegoat
in this matter.
As that cruel person was hard and powerful like a mountain. And he
could not leave his place.
At last, one boy who was wise among them told them that when the
teacher comes, he will say, "Oh, my teacher, why have I seen your face
as pale and your face not as fresh as before?" And it may be possible
that you are affected by some disease in this matter, and you may have a
fever. There will be an effect on the teacher if he says "Oh." At that
time, all the other students will support me regarding the teacher’s
illness. It means another boy, by making his face in worry, will say,
"Oh, my teacher, how are you today?" Then, for this matter, such
thinking makes a place in the heart of the teacher for this reason. In this
way, one after another, a third student will repeat the same thing by
worrying and having trouble of health of the teacher in this matter. As a
result, all 30 boys will speak in unison when they say worry matter, and
the teacher's heart will be broken for this reason.
Every student was told, "Oh, good and wise one, may Allah increase
your works. Then all have agreed that everybody will accept this
suggestion and will not ignore it in this matter. Then he was given the
swearing to all students that nobody would disclose this matter. All
liked and loved that boy’s suggestion very much. And said that his
wisdom moves ahead of the sheep in the grazing yard. There is a
difference in wisdom between the people, which has a difference in the
faces.
In short, the next day all the boys with happiness and joy with that
suggestion came to school, and they were standing out of the school for
waiting the boy who had given them a suggestion in this matter, as the
head is more important than the feet.
That boy came, and he said salam to the teacher and said, "Hazrat, how
are you? As your face colour is becoming yellow. The teacher told him
that he has not had any trouble. Do not talk unnecessarily and sit in your
place. The teacher did not say, but there was a bad doubt in his heart for
this reason. There was an effect in his thinking when another boy said
this in this matter. and in this way, the teacher’s level of doubt began
increasing and as such, due to this reason of thinking, he became dull
and weak. And he stood and wore a blanket upon his body for this
reason. And he became enraged at his wife, who was always spending
money on her make-up and adornment. So what will be her care and
attention towards him in this matter? By talking with his heart, he
reached the door of his house. And he opened the door with great force.
The teacher came to the house, and the boys were behind him. The wife
told him why he had come back so early. whether there is good in this
matter? The teacher told her that "You have become blind and do not
see my bad health condition, as I am very ill in this matter. The wife
said, "Oh, my husband, there is no illness for you. All doubt is due to
doubt only, which has no reality. The teacher told her, "Oh my wife,
why are you consoling me?" You are not watching the worry on my
face. And there is an increase in fever and its effects on me. If you are
blind and deaf, then she told him “ I will bring a mirror and show you
your condition, and then you can believe in this matter.” The teacher
told him, "Oh wife , leave it to you and your mirror, and you used to
have grudges with me always. So go spread my bed so that I can have
some rest as my head is becoming heavy. So the wife began thinking
about this matter, so the teacher called her loudly, and he said, "Oh, my
foe and enemy, do not delay in this matter.”
In short she was made ready bed spread for him. And but she was in the
condition of worry in her heart that if she would say anything against
him then he will be angry and if she will be silent then it become like a
joke in this matter.Any how teacher by sleeping on the bed began
making loud and cry.They went there and began re-petition of their
lessons apparently but they were ashamed in this matter that they have
done such a worse thing in this matter and now they began how leave
that place. That wise boy told others oh brothers to repeat the lessons in
loud voice. When the boys began revisions of the lessons in loud voice
then that wise boy told all of them “oh brothers whether there may be
trouble to the teacher in this matter.” the teacher told that yes he is
saying right. Go from here to your houses there is holiday today as there
is increased headache in my head. They boys by bending the salam to
the teacher left from teacher’s house and reached back to their houses by
jumping and playing like birds come back to the grains.
But the others of the boys were angry in this matter and they told them
today is school day and you are busy in the play and games. This is time
of reading and writing but you are skipped from the school and teacher.
Each and every boy told that “oh mother there is no fault with us and
by the destiny of Allah health of teacher is not well. And he is on the
bed rest.
Lesson of the moral story: The mothers of the boys did not believe the
story told by them; their teacher is ill. They went to the teacher’s house
and found him on the bed, and he was covering his body with a blanket,
and he was making loud and crying noises. They were surprised and
they asked him, "Oh, Hazrat, you were good till yesterday; what
happened to you suddenly?" The teacher told him that "He did not care
about my illness due to my engagement in my work. And he was
developing such an illness. And this was informed to me by the boys
yesterday.
Upon hearing this, the women recited a curse upon Satan, and they
said that "There is no cure of such disease with anybody, and they
have returned back to their homes."
 
2. The breaking of promise by the ascetic person in uneasiness
 

I am telling you one story if you think then you will like and love a
reality in this matter. One darwesh used to live in the mountain area and
the loneliness was his wife and children and the loneliness was his
friend there. He used to get intoxicated smells from the side of Allah.
And for this reason, he used to be upset with the bad smell of the
respiration of the people in this matter.
 The matter is that for one group who used to like to live in the house
and for another group it was made easy for them to tour and travel.
In short in the mountain valley area, there were many plants and trees of
fruits and flowers like grapes, guava, and pomegranate. And it was the
food of that darwesh in the mountain area. He used to eat these fruits
there and did not eat other kinds of food.
Once he has promised Allah that he will not pluck the fruits from his
hands but I did not request to pluck by the hands of the other person and
I will not eat such fruits which are on the higher level of the branch of
the fruit trees. I will eat such fruits which will fall from the tree by the
movement of the winds on the earth.
By chance, there was no fall of any apple or guava from the trees for
a period of five days. And the fire of the  hunger which made darwesh
upset and disturbed. He has seen some guava on the branch of the
tree.But he has done patient in this matter then there came a movement
of the wind with much force and the branch of the tree bent toward the
earth's side at a lower level and for this reason, darwesh could not make
control his hunger at last due to hunger pressure the ascetic person has
broken the promise made by him with Allah. And with this, there was a
movement of the humility of Allah in this matter. As there is required to
fulfill the promise made by us to Allah and which is a must and
necessary.
On that mountain perhaps there used to reside a group of thieves and
there will be held distribution of the goods in the robbery. Suddenly the
police were aware of the presence of the thieves on the mountain and
the policemen of the commissioner made siege of the mountain area. 
Put handcuffs in the hands of all persons. And after the commissioner
of police was given the order to cut the legs of the culprits to the
executioner. And the executioner cut the right leg and left hand of each
and everybody there. Due to this, there was a loud cry in the whole area
for this punishment. Among them, the hand of the darwesh was cut and
there was an arrangement to cut his leg at that time one horse rider came
there and he said in a loud cry to the policemen “Oh dogs why you have
cut his hand and he is such and such shaik and he belongs to Abadal (a
known number of divines chosen by God who always inhabit the world,
it is said that when one of them dies God appoints another in order to
keep their numbers the same i.e., seven or seventy)
 Upon hearing this policeman tore his shirt and went to see the police
commissioner very fast and informed him about the event in this matter.
Upon hearing this the commissioner came to the spot by not wearing
any shoes on his feet regretful and sorry in this matter. And he said “Oh
Hazrat forgive me by Allah’s swearing I do not know in this matter. Oh,
forgiver and leader of heaven I have done a big sin. You forgive me.
That person told him that “ I know the reason for the trouble in this
matter. And I know about my sin. I have disrespected a life of belief.
And for this reason, my promise brought me to this court. I have broken
my promise by knowing it well. And so for this, there came punishment
on my hand. If our hands and feet and our body and life will be
sacrificed on the order of a friend then it is status of thanks. And there is
no complaint with you. You did not have news in this matter and there
will not come any trouble upon you. One who will know the
overwhelming obedience then he will not dare to go against Allah.”

Now hear the details of the miracle of the darwesh person in this matter
that upon cutting the hand, the Darwesh’s name became has become
famous and well known as Tande Shaik. And the people began to call
him by this name.
Once upon meeting him one person suddenly came into his hut and
he was seen that by his two hands, he was sewing his bag. And Shaik
told him “Oh enemy of soul why you have entered into my hut without
my permission.” He told there was a mistake by him due to his love and
devotion in this matter. Shaik told him “Yes come in but be careful do
not say anybody this condition and till my death do not say this to
anybody.” But at the hut of the Shaik, a large crowd of people was
gathered due to knowing of the sewing of the bag by the Shaik. Shaik
told in his heart that “Oh Allah you know the wisdom in this matter that
I want to hide this miracle. And you are disclosing it.” There was a
revelation to Shaik in this matter that people are now near to refusing
you and they going to say that you are creating a net of deception and
fraud on the way of Allah. And for this reason, Allah disrespected and
insulted. We did not like this. And due to this reason, people will
become infidels. And due to their misleading, they involve in mistrust.
So for this reason we have disclosed your miracle in this matter that at
the time of working there appeared your two hands to you so that due to
mistrust they should not leave the court of Allah.
I have given you special gnosis knowledge  of my personality. This
miracle was given to you for the sake of the people. And this lamp was
lighted for the sake of this expedience in this matter.”

3. The asking for a weighing machine from the goldsmith

One person went to the goldsmith's shop and asked him to give him his
weighing machine. The goldsmith told him, "Brother, go on your way. I
do not have a weighing machine with me”. The person told him, "Oh,
brother, do not make a joke and give him the weighing machine to me.”
That person told him, "Oh, brother, in my shop even there is no a
broom. He told him “Oh brother, leave a joke with him, and I am asking
for a weighing machine from you. So give it that, do not become deaf,
and do not give unnecessary replies in this matter. The goldsmith told
him, “Oh brother, I am hearing your question, and I am not deaf. You do
not understand that I am saying unnecessary things. You are an old
person and have become thin like a wooden stick. And your hands are
shaking. And in the whole body, there is shivering. Your gold is like
sawdust with small particles. So for weighing, there will be shivering in
your hands, and for this, gold will fall. Then you will come to see me
and ask oh brother, bring your broom so that I can collect my fallen
gold. When you will collect gold and soil particles, you ask me to bring
a strainer so that I can separate the gold from the soil. And we do not
have a strainer in our shop. So I have told you before by seeing the
result of your work and I ask you weighing machine from another shop
in this matter.”
The lesson of this moral story is that one who sees the start and does not
see its end is a blind person in this matter. And one who sees his look
at the result of the work is a wise person for this reason. So the person
who will think about the thing that will be going to happen is a wise
person.

4. The running away of the prophet Jesus from foolish persons

One time, the prophet Jesus was running toward the mountainside in a
hurry. It was seen that there was a tiger coming toward him to attack
him from the backside. One person ran behind him. And he has asked
him, Hazrat, is everything all right? And behind you, there is nothing,
and you are flying like a bird. But in his hurry, the prophet Jesus did not
reply to him. He ran behind him for two field areas, and at last, he called
him in a loud voice and told him, for the sake of God, please stop. And I
am worried due to your walking and running. Why are you running this
way? And there is no tiger or enemy behind you. He told him, you are
right. I am running to avoid one foolish person, so you do not disturb me
in this matter. Oh whether you are not a healer from your miracle deaf,
blind, or dumb will become good in healthy condition. He said yes.
Then he told him whether you are not such a king who has control of the
world of magic invisible. If you recite supplication on the dead person
will wake up like imprisoned tiger in this matter then he will get life. He
told him yes he is such a personality. Then he told whether you are not
such a person when you make a bird of soil and blow supplication then
that bird flies from there and he told yes indeed he is such a person.
Then that person told oh pure soul you can do whatever you want then
why are afraid in this matter.?
The prophet Jesus said to God swearing he is the inventor of the human
body and creator of the soul. And against his personality and respect for
the attributes the skies have cut off the edges of the shirts. And for such
magic and great name when I have recited on blind and deaf then they
become well in this matter and the mountains were shattered when I
recited upon them. The dead bodies stood when I recited upon them.
When recited Lashai then it has become something. But with much
sincerity and endeavours I have recited that magic upon that foolish
person and many times then it is regret that there was no benefit at all in
this matter. That person told him “Oh Hazrat what is the reason for this
matter.? And there is the effect of the name of Allah in the other places
but here there is no effect at all in this matter. As a matter of fact, this is
affecting the illness and also that is illness too. Then what is the reason
is that there is no same effect of the great name of Allah upon two
things. The prophet Jesus told that “The illness of the foolish man is the
curse of Allah. And illness of a blind person is not an illness but it is a
trail only. So for such an illness, there will be required kindness. And
foolishness is such illness from it there will come to injure.”
The lesson of this moral story is that oh person you also run away very
far from the foolish man like the prophet Jesus. In the company of a
foolish person, there were happen many problems like the wind which
will make dry the water slow basis. And in the same way foolish will
snatch you slow basis without feeling in this matter. He will take your
hotness and want to give you coldness like a cold stone, there will be
created cold to your whole body.

But running away from the prophet Jesus the foolish person was not
the reason for fear and danger. Because he was free from all fears and
dangers. But it was for the teaching of the people of his nation otherwise
if the mountain of the atmospheric region will spread cold in the whole
world then there will be no effect at all to the shining sun of the world.
5. The story of three friends
The children used to tell stories of baseless and unreal matters. In such
stories, there will be puzzles, and there will be available advice and
instructions as well as useless matters. In this case, however, you seek
treasure in desolate locations.
That city was very large and heavily populated in both length and
population. And in that city, there were living people from the ten cities.
But all of them belonged to three categories: unwise and having no
experiences persons.One of them can see a thing lying at a long
distance, but he is blind. By seeing the prophet Sulaiman, he became
blind, but he could see the feet of the ant. And the other person who can
hear sharp sounds, but he is deaf, and the third person who is naked, but
he is like a walking dead person, and his edge of the shirt is very
lengthy.
The blind person said, "See that there is a group of people coming,
which is what I am seeing. And to which community they belong, and
how many people are there. The dead person said, "Yes, I am hearing,"
and the naked person said, "Oh, brother, I am having fear that they
could not cut my long edge of the shirt."
The blind person said, "Oh, see that they have reached near, so raise up
so that before they beat us and catch us, let us leave this place in this
matter. The deaf person told me, "Yes, I am hearing the walking sound
of their feet nearby. Oh, friends, be alert. The naked person said, "No
doubt, let us run away fast from this place, whether they may cut the
edge of my shirt in this matter, and I am in the most dangerous
situation."
In short, the three persons rant out of the city and have reached one
village. And in that village, they find one fat cock there.But it was full
of bones, and it did not have flesh on his body. The blind person has
seen it. And the deaf person heard it. And the naked person caught it and
put it on the edge of his shirt. The cock was dried up upon his death and
the crow has touched his dead body with his beak. They have brought
one cauldron that does not have its top and bottom portions in it and put
it on the fire and began cooking it, and they have given such a fire to the
wood that the bones of the cock have become very soft very much.Like
the tiger, they ate the cooked cock flesh, just as the elephant used to eat
his food very much.
The three people, by eating the cock flesh, have become so fat, like a
big elephant, in this matter, and their fatness has increased so much that
they could not accommodate in the space of the world. But in spite of
their fat bodies, they used to come out of the whole of the door.
Mankind was habituated to eat everything in the world and to become
fat. They like such things that seem good in a manifest way, but in
reality, such things will be dirty and illegal and with which they can fill
their stomachs. And on the other hand, this habit will take the person on
the way to death, and for it, there is no other chance for them. And they
could not see this strange way. One group behind him came there, and
which will pass in the shape of a caravan is going from the whole of the
door in this matter.
And there is not seen the whole of the door, and even the door itself is
not seen in this matter. From it, the caravan went away.
In this moral story, the example of the deaf person is like hope, who
hears news of his death but cannot hear news of his death.And could not
see him by passing, and the example of a blind person is like lust. And
who sees mankind’s each and every small defect and passes it on to
each and every lane. But his blind eye could not see his own defects.
The naked person is afraid of cutting off the lengthy edge of the shirt.
So imagine what is left with a naked person so that any person can cut
his long shirts’ edges. The person of the world came to the world in the
naked position and will go from the world in the naked condition. But
all his life, he will be worried about the danger of the theft of the edge
of the shirt by a thief. And such a person will make much noise and cry
at the time of his death. But at that time, even the soul will laugh that in
life this person will be afraid of what in this matter. And at that time, a
rich person will feel that he is poor and lowly.
A sensible person will think that life was spent without any talent or
skill.
The soul of all knowledge you should know about questioning on the
day of judgement and what your position and status will be?.And think
about your origin. Which is before you. By knowing the rules of
knowledge and works of philosophy and logic, it is better that you think
about your origin in this matter.

The End.

The eleven principles of Naqshbandia Sufi Chain

The tomb of the holy Prophet in Madina

The first eight principles are from 'Abd ul-Khaliq Ghujduwani (d.
1220). The final three principles were added by Baha ad-din
Naqshband (d. 1389).
1. Awareness in the Breath/Awareness in the Moment (Hush dar
dam)
"Every breath which is exhaled from within must be exhaled with
awareness and presence of mind and so that the mind does not
stray into forgetfulness."
Baha ad-din Naqshband said: "The foundation of our work is in the
breath. The more that one is able to be conscious of one's
breathing, the stronger is one's inner life. It is a must for everyone
to safeguard his breath in the time of his inhalation and exhalation
and further, to safeguard his breath in the interval between the
inhalation and exhalation."
As the seeker becomes occupied with the exercise of the moment
(i.e. remembering the breath), he turns his attention from
remembering the past and thinking of the future, andfocuses on
each breath until it is expired.
Sa'd ud-din Kashghari added: "Hush dar dam is moving from
breath to breath so there is no heedlessness but rather there is
presence, and with each breath that we take should be the
remembrance of the Real."
Sheikh Abdul Janab Najmuddin al-Kubra said in his book, Fawatih
al-Jamal: "Dhikr (remembrance of God in the breath) is flowing in
the body of every single living creature by the necessity of their
breath—even without will—as a sign of obedience, which is part of
their creation. Through their breathing, the sound of the letter 'Ha'
of the Divine Name Allah is made with every exhalation and
inhalation and it is a sign of the Unseen Essence serving to
emphasize the Uniqueness of God. Therefore it is necessary to be
present with that breathing,
in order to realize the Essence of the Creator."
The name Allah, which encompasses the ninety-nine Names and
Attributes, consists of four letters, Alif, Lam, Lam and Hah
(ALLAH). The people of Sufism say that the absolute unseen
Essence of Allah Exalted and Almighty is expressed by the last
letter vowelized by the Alif, "Hah." It represents the Absolutely
Unseen "He-ness" of the Exalted God (Ghayb al-Huwiyya al-
Mutlaqa lillah 'azza wa jall) in which the mystic loses his separate
identity with every "hah" in his breath.
The first Lam is for the sake of identification (tacrif) and the
second Lam is for the sake of emphasis (mubalagha).
The soul has long been thought to be in the breath. "For the early
thinkers the soul was visualized sensuously as a breath- body."
Awareness of the breath makes us aware of the soul and the inner
body, inner self, which belong to the moment.
In the path of the Khwajagan awareness in the breath is a very
great principle. Those in this path regard it a great transgressionto
become unconscious of the breath.

2. Watch your Step! (Nazar bar qadam)

Direct yourself constantly towards the goal.
Sa'd ud-din Kashghari added: "Looking upon the steps means that
the seeker in coming and going looks upon the top of his feet and
thereby his attention is not scattered by looking at whathe should
not look at." When the beginner's attention is taken by shapes and
colors outside of himself, his state of remembering leaves him and
is ruined, and he is kept from his objective. This is because the
beginning seeker does not have thepower of the "remembrance of
the heart," so when his sight fallsupon things, his heart loses its
collectedness, and his mind becomes scattered.
Watch your step can also refer to watching circumstances, feeling
when is the right time for action, when is the right time for
inaction, and when is the right time for pause. Some have
said that Nazar bar qadam is an expression which refers to the
wisdom inherent in one's natural disposition.
Fakhr ud-Din Kashifi added: "Nazar bar qadam may be alluding to
the seekers traveling through the stages of breaking from existence
and putting behind self- love."
Of these three interpretations, the first refers to beginners' use of
this aphorism, the second refers to those in mid-progress on the
Way, and the third to the Attainers.
 3. The Journey Home (Safar dar watan)
Your journey is towards your homeland. Remember you are
traveling from a world of illusion to a world of reality. The
wayfarer travels from the world of creation to the world of the
Creator.
The Journey Home is the transformation that brings man out of his
subjective dream state, so that he can fulfill his divine destiny.
From the Rashahat-i 'ayn al-hayat: "[The journey home refers to]
that traveling which the seeker makes within his human nature. In
other words, travel from the qualities of humankind toward the
angelic qualities, moving from blameworthy qualities to laudable
ones." Sheikh Ahmad Sirhindi (d. 1624) said: "This blessed
expression [traveling in the homeland] means traveling within the
self. The source of its results lies in putting the final [practice] at
the beginning, which is one of the characteristics of the Naqshbandi
Way. And although this [inner] traveling can also be found in other
tariqas [schools of Sufism], [in those] it is found only in the end
after the 'traveling on the horizons' [referring to the Qur'anic verse
(41:53): 'We will show them Our signs on the horizons and within
their selves until they know He is the Real']."
"Traveling on the horizons" is traveling from place to place. At the
beginning of the journey it can mean leaving home to find a guide
or teacher. Also it happened in former generations that when the
wayfarer had become established in a place, got accustomed to it
and become familiar with its people, they took
on traveling in order to break down habit and comfort and cut
themselves off from renown. They would choose travel in order to
experience complete emptying.
It means traveling within oneself, looking at oneself, examining
oneself and one's reactions, and how they act upon one.
This reflects the stress that the Naqshbandi path puts on the inner
states, stages, processes.
Be an external resident and let your heart travel.
Traveling without legs is the best kind of travel.
 4. Solitude in the Crowd (Khalwat dar anjuman)
There are two kinds of retreat. One is the outward kind in which
the seeker, far from people, sits alone in his cell until he comes into
contact with the spiritual world. This result comes about because
the external senses withdraw themselves and the inner senses
extend themselves to signs from the spiritual world.
The second kind of retreat is the hidden one, where the seeker is
inwardly witnessing the secrets of the Real while he is outwardly
surrounded by people. Khalwat dar anjuman is of this second type
of retreat: outwardly to be with people, inwardly to be with God.
In all your outer activities remain inwardly free. Learn not to
identify with anything whatsoever.
Khwaja Awliya Kabir, one of the deputies of 'Abd ul-Khaliq
Ghujduwani, explained khalwat dar anjuman as follows: "'Retreat
within the crowd' is that state when one is so constantly and
completely absorbed in divine remembrance that'one could walk
through the market-place without hearing a word.'"
They are with their Lord and simultaneously they are with the
people. As the Prophet said, "I have two sides: one faces my
Creator and one faces creation."
'Abd ul-Khaliq Ghujduwani himself was known to say: "Close the
door of the formality of sheikhhood, open the door of friendship.
Close the door of khalwat (solitary retreat) and
open the door of suhbat (companionship)." Baha ad-din Naqshband
said in this connection: "Our path is in companionship. In
[physical] retreat there comes fame and with fame comes calamity.
Our welfare lies with the assembly and its companionship, on
condition that [self-] negation is found in one another."
When Baha ad-din reached Herat on his journey to Mecca, the
Amir Hussein arranged a gathering in his honour. At the assembly
the Amir asked him, "Since with your Presence there is neither
audible dhikr, nor voyaging, nor audition of special music and
poetry, what is your path?" He answered, "The pure words of the
tribe of 'Abd ul-Khaliq Ghujduwani, which are 'retreat within the
crowd,' and we follow in their Way." "What is retreat within the
crowd?" the Amir asked. "Outwardly to be with the people while
inwardly to be with God," said Naqshband.
The Amir expressed surprise and asked whether this was actually
possible. Baha ad-din replied that if it were not possible God Most
High would not have indicated it in a Qur'anic verse which
describes those who are not distracted from the remembrance of
God even while in the marketplace: "Men whom neitherbusiness
nor profit distracts from the recollection of Allah" [24:37]. This is
the way of the Naqshbandi Order.
Ahmad Faruqi Sirhindî, Mujaddid-i-alf-i-thani (the Renewer of the
second millennium), said: "Retreat within the crowd is derived
from traveling in the homeland since if traveling in the homeland is
properly accomplished, then retreat within thecrowd will properly
occur. The seeker within the diversity of thecrowd travels in his
own land, and the diversity of the horizons finds no way into the
meditation cell of his inner self. Thistreasure will manifest with
difficulty at the beginning and with no difficulty in the end. And in
this tariqa it is the portion of the beginning while in other paths it
is at the end. This is so becausethe treasure is derived from
traveling within the self (with presence in the moment), which is at
the beginning of this path,while traveling on the horizons takes
place simultaneously. This is the opposite of the other paths which
make the traveling on the horizons the beginning and the traveling
within the self the end."
In the words of al-Kharraz: "Perfection is not in exhibitions of
miraculous powers, but perfection is to sit among people, sell and
buy, marry and have children; and yet never leave the presence of
Allah even for one moment."
 Inconstant Commun with theBelove within
ion d ,
A Stranger To the world.
Those endowed with Such beauty are rare indee
d
in this world.
5. Remembrance (Yad kard)
Concentration on Divine Presence.
For the Naqshbandiyya remembrance is practiced in the silent
dhikr.
Keep God, the Beloved, always in your heart. Let your prayer,
dhikr, be the prayer of your heart.
According to Khwaja Ubaydullah Ahrar, "the real meaning of
dhikr is inward awareness of God. The purpose of dhikr is to attain
this consciousness." The purpose of the dhikr is to keep one's heart
and attention entirely focused on the Beloved in love and devotion.
The dhikr is not just repeated as words, but is in the heart.
Remembrance of the tongue becomes remembrance of the heart.
Abdu'l-Qadir al-Gilani said: "At the first stage one recites the name
of God with one's tongue; then when the heart becomes alive one
recites inwardly. At the beginning one shoulddeclare in words what
one remembers. Then stage by stage theremembrance spreads
throughout one's being—descending to the heart then rising to the
soul; then still further it reaches the realm of the secrets; further to
the hidden; to the most hidden of the hidden."
6. Returning (from distraction), Going Back (Baz gasht)
Travel one way.The return to God. Single-minded pursuit of divine
truth.

This means banishing and dispelling every thought, good or bad,

that comes to mind involuntarily during the dhikr. When
performing the remembrance the heart is required to attain the calm
contentment of: “Oh Allah, my goal is You and Your good
pleasure; it is nothing else!” So long as there is any space left in the
heart for other interests, such calm contentment cannot take shape,
and the remembrance cannot be genuine. Even if this
tranquility cannot be attained at the outset, one must not abandon
the remembrance, and it is necessary to persist in its performance
until this feeling is
acquired.

The meaning of baz gasht is the return to Allah Exalted and

Almighty by showing complete surrender and submission to His
Will, and complete humbleness in giving Him all due praise. The
reason, mentioned by the Holy Prophet in his invocation, ma
dhakarnaka haqqa dhikrika ya Madhkar (“We did not Remember
You as You Deserve to be Remembered, O Allah”), is that the
seeker cannot come to the presence of Allah in his dhikr, and
cannot manifest the Secrets and Attributes of Allah in his dhikr, if
he does not make dhikr with Allah's support and with Allah's
remembrance of him. As Bayazid Bistami (d. 874) said: “When I
reached
Him I saw that His remembering of me preceded my remembrance
of Him.” The seeker cannot make dhikr by himself. He must
recognize that Allah is the one making dhikr through him.

“Beloved, you and your approval are my purpose and desire.” This
attitude will rid one of impure thoughts and distractions. It relates
to the path of absorption. One Sufi was concerned that he was not
sincere, and was ashamed. So his sheikh took him toa Sufi who
was on the path of absorption, and this sheikh told him that
absorption, not hair-splitting, would free him from his problem.
The wayfarer realized that in his worry about his dishonesty and
shame, his wants and needs, he had been focused on himself,
separating himself from his Beloved.

According to Khwaja Ahrar, the saying “returning” means that we

have within us the goal of our striving. The seeds of transformation
are sown in us from above and we have totreasure them above all
possessions.
7. Attentiveness (Nigah dasht)
Struggle with all alien thoughts. Be always mindful of what you
are thinking and doing, so that you may put the imprint of your
immortality on every passing incident and instance of your daily
life.
Be watchful. Be aware of what catches your attention. Learn to
withdraw your attention from undesirable objects. This is also
expressed as "be vigilant in thought and remember yourself."
Nigah means sight. It means that the seeker must watch his heart
and safeguard it by preventing bad thoughts from entering. Bad
inclinations keep the heart from joining with the Divine.
It is acknowledged in the Naqshbandiyya that for a seeker to
safeguard his heart from bad inclinations for fifteen minutes is a
great achievement. For this he would be considered a real Sufi.
Sufism is the power to safeguard the heart from bad thoughts and
protect it from low inclinations. Whoever accomplishesthese two
goals will know his heart, and whoever knows his heart will know
his Lord. The Holy Prophet has said, "Whoever knows himself
knows His Lord."
Sa'd ud-Din Kashgari said: "The seeker must, for one hour or two
or whatever he is capable of, hold onto his mind and prevent
thoughts of other [than God] entering." Another description from
the Munahej ul-Sair has it that: "[Nigah dasht is the] guarding of
the special awareness and presence which have resulted from the
noble dhikr, so that remembering of anythingother than the Real
does not find its way into the heart/mind."
Yet others have written that nigah dasht also applies to the time of
the dhikr itself: "Nigah dasht is when the seeker at the time of the
dhikr holds his heart/mind upon the meaning of LA ILAHA ILLA
'LLAH so that thoughts do not find entrance into his heart, because
if thoughts are in the mind then the result of the dhikr, meaning
presence of the heart/mind, will not manifest." It has also been
said, "Nigah dasht is an expression meaning the prevention of the
occurance of thought at the timeone is occupied with [repeating]
the fragrant sentence [of LA ILAHA ILLA 'LLAH]."
Abdul Majid Il Khani said that the meaning of preserving the
heart/mind from incoming thoughts is that they lose their hold on
the mind. In this connection Khwaja Ubaydullah Ahrar said: "The
meaning of preserving the mind [from thoughts] is not that the
seeker can avoid thoughts at the beginning [of his attempts],but
rather that thoughts do not disturb the attendance and
presence[required for the dhikr]. [Thoughts] can be likened to
straw which has fallen onto moving water and yet the water is not
prevented from its course. 'Abd ul-Khaliq Ghujduwani said: "It
isn't so that thoughts never enter the heart/mind, but rather
that at times they do and at times they do not." His statement seems
to be supported by Khwaja 'Ala al-Din al-'Attar who reported:
"Succeeding with thoughts is difficult or even impossible. I
preserved my heart for twenty years from thoughts, after which
they would still appear but they then found no hold there."

8. Continued Remembrance / Perpetual Invocation (Yad dasht)

Constant awareness in the presence of God. "The complete
experience of divine contemplation, achieved through the actionof
objective love."
Those on the path maintain that when inner love is alwayspresent
in one's dealings with the world, then one has achieved this
mindfulness.
This is the last stage before transformation is completed. The
seeker becomes aware that his loss of "self" will be compensated
by objective love. The humiliation (abnegation of self) that leads to
this stage ceases to touch the seeker for he discovers the unlimited
joy that Truth will bring.
Yad dasht refers to the durability of the awareness of the Real in
the path of "tasting" (living in the multiplicity of illusion). In the
Rashahat-i 'ain al-Hayyat it is stated: "Some have said that this is a
perceiving/witnessing which is the domination of witnessingthe
Real in the heart through essential love."
Ubaydullah Ahrar said: "Yad dasht is an expression meaning the
durability of the awareness of the Glorious Real." He said further:
"It means presence [with God] without disappearance."
Regarding the use of the term for the period of the dhikr itselfit has
been said: "Yad dasht is that which the dhakir (person practicing
dhikr) during the dhikr maintains [fully the meaningof] negation
and affirmation in his heart in the presence of the Named."
Khwaja Ubaydullah Ahrar has described the principles five
through eight as following each other in this manner: "Yad kard
(Remembrance) refers to the work of invoking/remembering. Baz
gasht(Returning) means turning to the High Real in themanner that
when saying the fragrant sentence of the dhikr the
seeker follows this in his heart with "God you are my true goal!"
and nigah dasht(Attentiveness) is the holding on to this turning [to
the Real] without words. Yad dasht(Recollection) means
constancy/firmness in [the holding on of] nigah dasht
(Attentiveness)."

9. Awareness of One's State of Mind / Time (Wuquf-i-zamani)

Baha ad-din Naqshband said that this consciousness is the maker
and guide of the disciple. It means to be attentive to one's state of
mind at any given moment and to know whether it is a cause for
giving thanks or for repenting.
It means: To keep account of one's temporal states. To distinguish
presence, huzur, from absence, ghaflat. Baha ad-din described this
as "self- possession" or "mindfulness." He added that one should
always be grateful when one returns to a state of presence.
In wuquf-i-zaman the seeker remains constantly aware of his
changing states. Baha ad-din Naqshband explained: "Wuquf-i-
zamani is the work of the traveler on the Way: to be attentive of his
state, and to know whether it is a cause for giving thanks or for
repenting, to give thanks while feeling spiritual elation, and to
repent while in spiritual dryness or contraction."
He also stated: "The foundation of the work of the seeker has been
established in the awareness of time [exercise] as seeing at each
moment whether the perceiver of breaths is [breathing] with
presence or with forgetfulness."
Maulana Yaqub Charkhi, in his Explanation of the Names of Allah,
said: "Khwaja [Naqshband] instructed that in the state of qabz
(contraction) one should seek God's forgiveness, whereas in the
state of bast (expansion) one should offer thanks. Close
observation of these two states constitutes wuquf-i-zamani."
Wuquf-i- zamani of the Naqshbandi path is equivalent to the term
"mohasseba"(keeping account of/close observation) used by other
Sufis.
Jami, in the Resalah-i-nuria, said:"Wuquf-i-zamani is a term
meaning the keeping account of the times one passes in [a stateof]
dispersal (tafriqah) or collectedness (jam'iyyat)."
 10. Awareness of Number (Wuquf-i-adadi)
An expression meaning the observation of the number of individual
repetitions of the dhikr. Jami said: "Wuquf-i-adadi is the
observation of the number of dhikrs and of whether this
[observation] yields results or not." According to Baha ad-din
Naqshband, "The observation of the number of repetitions of the
dhikr of the heart is for gathering thoughts/mental activity which
are scattered."
According to Khwaja 'Ala al-Din al-'Attar, "The important thingis
not the number of repetitions but rather the composure and
awareness with which one makes them."
According to Baha ad-din Naqshband, this awareness is the first
stage of entry into the spiritual world.
This could also mean that for beginners, reading about the
achievements and states of consciousness demonstrated by those
advanced in this practice would be helpful, since in readingabout
another's state of nearness, one acquires a certain qualityof inner
inspiration.
For advanced disciples, this technique, which facilitates the initial
stages of acquiring inner intuition and inspiration, brings a
consciousness of the unity of diversity:

This diversity and proliferation is all but a show, The One

is manifest in the all.
Diversity, if you look with open eyes, is naught but unity. No
doubts for us, though there might be in some minds. Though
appearance is in numbers, the substance is but one.
(It should be noted that inner inspiration, that understanding which
brings the practitioner and people on the path closer to higher
teachings, comes through divine grace and is not due to mind
discoveries. "Knowledge comes from grace. The difference
between divine inspiration and divine knowledge is that divine
knowledge comes through internalizing the light of the Essence
and the divine attributes, while divine inspiration is gained through
receptivity to inner meanings and those types of instructions which
manifest within the practitioner.")
 11. Awareness of the Heart (Wuquf-i-qalbi)
The heart becomes aware of God. This marks the awakening of
divine love. The individual becomes aware that his existence is an
obstacle to his final transformation and he no longer fears to
sacrifice it because he sees for himself that he will gaininfinitely
more than he loses.
Wuquf-i-qalbi has been described as having two meanings. One is
that the seeker's heart in the midst of the dhikr is conscious and
aware of the Real. On this point Khwaja Ubaydullah Ahrar said:
"Wuquf-i-qalbi is an expression meaning an
awareness and presence of heart toward the Most High Real feltin
such a manner that the heart feels no need of anything exceptthe
Real." This meaning is similar to that of yad dasht.
Heart consciousness means heart's resting with the Beloved, as if
nothing and no one else existed.
The other meaning is that there is awareness of the heart itself. In
other words, the seeker during the time of the dhikr is attentive to
the cone-shaped heart which is the "seat of subtlety," and prevents
it from becoming unaware during the saying of the dhikr.
Baha ad-din Naqshband did not consider it necessary to hold the
breath during the dhikr as is done in some tariqas, even though he
considered that practice to have its benefits; nor did he consider
essential the wuquf-i-zamani and wuquf-i- adadi (awareness of
time and awareness of number). But according to the Qodsîyyah he
considered "the observance ofwuquf-i-qalbi the most important and
necessary because it is the summary and essence of the intention of
the dhikr."
Like an expecting mother-bird, sit watchfully on the egg of your
heart, Since from this egg will result your drunkenness, self-
abandoned, uproarious laughter and your final union.

This description of the Eleven Principles is compiled from a

number of sources, including:
· Introduction to the Qodsîyyah (Holy Sayings of Baha ad-din
 Naqshband), Edited and annotated by Ahmad
Tâhirî `Irâqî. Tehran, 1975.
· Molana Fakhreddin Vaaez Kashefi. Rashahat-i 'ayn al-hayat
(Trickles from the Source of Life), Volume I,
Nuryani Charitable Foundation, Tehran 1977.
· Hasan Shushud. Masters of Wisdom of Central Asia,. Moorcote,
Yorkshire: Coombe Springs Press,
1983.
· J. G. Bennett. The Masters of Wisdom, Santa Fe, New Mexico:
Bennett Books, 1995.
When Hazrat Shah Naqshband was a young man, he
went to Makkahtul Mukarrama to perform his
obligatory pilgrimage. When he arrived, he was met by
Hazrat Khizr (may Allah be pleased with him), who
blessed him with his teachings and granted him a new
cane as a gift. In Bukhara, this cane grew into a
beautiful tree that gave shade to the area around Shah
Naqshband's tomb for hundreds of years.