Rumi (rh), Ahmadis & Anti-Ahmadis (Updated)

(Below is an apt message e-mailed to be a few days ago by an Ahmadi brother)
Here is an interesting story by Jalaluddin Rumi (rh) in his Mathnavi. It explains the position of anti-Ahmadis, and the Ahmadi Muslims:
“A king hired two servants very cheaply and conversed extensively with one of them, whom he found to be quick-witted and with always-sweet answers.
What issues from sweet lips but sugar water?
Man is concealed beneath his tongue,
The curtain over the gate of the soul.
When a gust of wind rolls up the curtain,
The secret within is disclosed.
We see maybe pearls or grains of wheat,
A treasure of gold or snakes and poison.
We see if there’s treasure or serpents behind,
We watch past the watcher who guards.
The king saw the servant and his eloquence there,
At the door of his words there seemed a sea,
With pearls of eloquence
And a light from every pearl,
Each one giving turns of truth and of false,
The light of divine seemed to shine from within,
Both the question and answer described.
When the king saw that one of the slaves was possessed of keen intelligence, he commanded the presence of the other servant. This servant, by contrast with the first, was smelly, had bad breath and black teeth. And although the king was distressed by the odors that emitted from his mouth, he nevertheless made enquiries to discover what might lay hidden within the man. The king counseled the servant that although the mouth was smelly, this could be cured.
Do you burn a blanket for its fleas?
Should I ignore you for your faults?
Sit down and speak on some topics,
That I may learn the form of your mind.
The king then sent the man away to a bath-house to wash himself clean and scrub away the bad odors, and he summoned again the first bright and intelligent servant to speak with him once more.
He told the servant that he considered him worth a thousand other servants and that what he had heard from the smelly servant seemed not to be true – that he was not to be trusted and that he (the king) should not trust him because he was a thief and dishonest, ill-behaved and immoral.
The favored servant told the king that his friend was a truthful man and that the king should not discard the man’s judgment against him, for he tended to be right and direct, and the king should keep in mind what he had been told by the other, and that perhaps the other saw faults in him that he did not see in himself. All in all, the favored servant’s answer was self-effacing and generous towards the other.
So the king asked the favored servant to make similar judgement about the other servant, as he had done about the favored one.
The favored servant said to the king, “I will tell you sir of his faults, though I consider him to be a pleasing fellow-servant.
His faults are affection and loyalty both.
His faults are sincerity and keenness of mind,
Of cordial nature and great good friendship.
His least fault is bounty and the giving of life,
I’d trust him with mine, even mine.
The king said to the favored servant that he should not be over-generous in praising his friend, or give more out of his own good nature to mask the truth of the nature of the other. “I’ll bring him to the test and then shame will fall on you as a result.”
But the favored servant swore by all that was good, by all that could be sworn, that his fellow servant was as he had described and better, and he continued endlessly in this respect until the king stopped him from exhaustion and demanded that he tell more of his own good values and great virtues. But the servant could not, in all modesty, tell the king of his own values and spoke only at length of the accidents of life and how he had been fortunate and his friend unfortunate, and that none of this was his doing but simply that of fate. He never spoke badly of the other, nevertheless.
In this complex way he informed the king of his servant-friend’s nature, and when the other returned from the baths the king spoke with him again, telling him that the favored servant had described him as double-faced, and that although this might seem a remedy for life, it was in fact a disease.
The foul-mouthed servant became furious and spoke terrible words about the favored slave, and foamed at the mouth and reddened in his face and gushed forth billows of vituperation that exceeded all boundaries.
And with this the king knew the truth, for the favored servant had not spoken one word against the other, even though the smelly-breathed one had scandalized him in his turn, whereas the foul-mouthed servant had spoken only bad about the other, continuing to show the depth of his nature.”
A new translation by Jawid Mojaddedi. All in rhyming couplets.
(Book 2, verse 1355 – 1384) on the subject of “Envy of a King’s favourite slave”
I am fire too; if you have any doubt,
Test me by touching me – you’ll soon find out!
I am fire too; does this claim seem untrue?
Bring your face close to mine and I’ll show you!
When Man receives God’s light, the angels fall
To bow to him, God’s chosen over all,
As do those who like angels have forced out
From their souls all rebelliousness and doubt.
What fire? What iron? Shut your mouth now please!
Don’t show off with your clever similes!
Don’t dirty now the water with commotion,
Silence your tongue as you approach the ocean!
It can engulf a hundred men like me,
But I can’t keep away from this vast sea!
For it, my mind and soul I’d sacrifice!
This mystic sea has paid my soul’s blood-price.
I’ll swim in it until my legs feel dead,
And then, like ducks, I’ll float on it instead!
Those present, though they may be unrefined,
Are better off than those who’ve stayed behind.
Polluted body, go now to the pool!
You can’t be washed outside it, stupid fool!
Even a clean man who should stay away,
From cleanliness is bound quite soon to stray.
The purity of men’s hearts is eternal,
The purity of bodies just external,
Because the heart’s a pool which secretly
Possesses its own path towards the sea.
Your finite purity needs something more;
Expenditure reduces what you store.
The water told a dirty man, ‘Come here!’
He said, ‘I’m too ashamed to stand so near!’
The water said, ‘How will shame leave you then?
How will you ever be made clean again?’
Such men who hide from water prove it’s true
That ‘shame prevents faith’ – don’t let that stop you!
The heart is muddied by the body’s pond;
The body’s cleaned by the heart’s pool beyond.
My son, come to the heart’s pool, and beware
Of steps towards the body’s pond down there!
Body and heart’s seas clash, their waves are tossed,
But still a barrier’s there which can’t be crossed
Whether you’re straight or crooked, move ahead,
Try to run forward, don’t crawl back instead!
Though there is danger near the king, don’t fear.
Those with high aims can’t bear not to be near.
The king is sweeter than sweet sugar, so
Towards his sweetness souls should want to go.
Fault-finder, stick to safety if you must;
If you seek peace you’re weak and lack full trust.
My soul’s a furnace, happy when it’s lit;
To be the fire’s home is enough for it.
In love there is such burning – you are not
A furnace if you can’t feel love that hot!
When yours is dervish poverty’s pure breath,
You’ve gained eternal life and have fled death;
When anguish just increases joy in you,
Your soul blooms roses and pure lilies too –
What others dread is your security:
The duck, unlike the sparrow, loves the sea.

2 thoughts on “Rumi (rh), Ahmadis & Anti-Ahmadis (Updated)

  1. What I find confusing is them asking Ahmadis to leave Ahmadiyyat but they themselves cannot leave Ahmadiyyat. They study it and try to pick faults with it every single day of their lives. But then again the Promised Messiah (as) did say that “..God will frustrate everyone who seeks to destroy it…”

  2. Nice post brother. just visti and you shall find the so called honorable members doing the same thing every day .
    I really wonder when they themselves are not following the teachings of the islam then how can they ask other to leave Ahmadiyyat i.e True Islam.

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