Rumi Meditations
Rumi has said:
"All your suffering comes from desiring things that cannot be had. Stop desiring and you won't suffer."
The quote from Rumi which you cite is, actually, a central teaching in virtually every mystical tradition. The Sufi mystical path is no exception to this essential teaching related by Rumi that identifies desiring as a key element underlying the cause of our suffering.
To desire is an expression of the nafs. Even the desire for heaven, or the desire for spirtiual realization, or mystical experience are all expressions of the nafs.
Rabi'a of Basr (may Allah be pleased with her) prayed: "Oh Allah, if I worship Thee out of desire of heaven, then, deny me heaven, and if I worship Thee out of fear of hell, then, throw me into hell, but if I worship Thee out of love for Thee and Thee alone, then, grant me Thy vision."
Some might say that even this prayer has a hint of desire in it because of the manner in which the process of loving Divinity has a sort of rider attached to it - namely, if one loves God for God alone, then, the possibility of having a vision of Divinity is mentioned. Some might wish to comment in passing that this very dimension of vision should not have been mentioned at all for this might undermine the sincerity of loving God for God and God alone.
To love God for God and God alone is self-contained and independent of everything else. Love is both a means to itself and an end in itself, and, as such, love does not allude to anything beyond itself.
There is a Hadith Qudsi which says: "The ones who love Me for my sake, deserve My love. The ones who give what comes to them in abundance to others deserve My love. The ones who visit and frequent each other for My sake deserve My love." Here, again, the emphasis is on having niyat focused on seeking and doing for the sake of Allah, with nothing beyond this ... no ulterior motive, no quid pro quo, no conditions placed upon service and worship and striving.
There is another famous story associated with Ra'bia (may Allah be pleased with her) in which she rebukes a fellow Sufi who disparaging those Muslims who, unlike the fellow be rebuked, were less than regular in their observances of ritual prayers, fasting, and so on. Ra'bia (may Allah be pleased with her) is reported to have given the man a hard look and said: "thy existence is a sin with which none other can compare."
Indeed, our own sense of self (with a small 's') is the veil which stands between our essential fitra (spiritual nature/potential) and our Lord. As the Prophet Muhammad (peace be upon hiim) indicated once: "Life is maintained in illusion".
One of the primary means through which each of us maintains illusion is through desire. A Sufi shaykh once said that we should become like a dead person in the hands of the one who performs the ritual ablution and turn which ever way we are moved. Now, while this guidance was given in conjunction with what the mystic felt should be the relationship betweem a mureed and his or her mushid, the fact of the matter is, as has been recorded in the sayings of the Prophet: "The hearts of all of the children of Adam (peace be upon him) are like a single heart between two of the fingers of the All-Merciful, and the All-merciful twists this heart in whatever way is willed."
We should not desire out of our individual selves, but, rather, aspire (which is not the same as desire) to seek to discover what God's will is for us. It is not our will which is important, but God's will that is fundamental and essential. In this regard, Hafiz of Shiraz (may Allah be pleased with him) once said: Do not worry for the One Who is looking after your affairs is already looking after your affairs. Worry adds nothing but worry to your affair."
What comes to us from God is more important than what goes to God from us. It is not our prayers, fasting, zakat, zikr, iman, ahsan, or pilgrimmages which will save or ssanctify us - as necessary as these activities may be. Rather, it is God's Grace that alone is sufficient.
The problem facing us is how do we learn to aspire not to desire? How do we open ourselves up to the Divine Himma? How do we submit to this? How do we get out of the way and permit Divinity to work through us without our opposing this? How do we stop being part of the problem and start being part of the solution - both wirh respect to oneself, as well in terms of what is happening within our communities.
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Ibn Ata'allah (may Allah be pleased with him) has
said:
"Don't ask Him to remove you from one state
in order to use you in another.
If He wanted to,
He could use you without removing you."
Ibn Ata'Allah is providing counsel. He is
advising against one kind of approach, and,
simultaneously, he is seeking to bring an
important principle into our consciousness.
Why is he doing this? If everything were
determined and happened irrespective
of what we did, then, such counsel would
serve no purpose.
The very fact that he says something
implies that he believes there is a
difference between doing things
appropriately and inappropriately,
and, even more importantly, that
by pointing out such differences,
the way in which people use the
gift of free will which has been
given to us may be induced to
pursue one direction - the better
one, God willing - rather than a
direction which is not in out best
spiritual interests.
I remember my first shaykh -
my only authentic shaykh - saying
not too long (just a matter of
days, really) before he passed
away that although we had free
will, we didn't have as much of
it as some might suppose. Whatever
degree of freedom we have, we
have enough of it to be held accountable
for our deeds and misdeeds.
I also remember - and this took place
within the same timeframe as the
foregoing words were spoken - perhaps
even the same conversation - that he
indicated that he had had a vision in
Ajmer during which a variety of
things were disclosed to him. Among
these disclosures was that his spiritual
work was done.
The time had come for him to move on to
the next stage of things. Although most of the
people who listened to him that evening -
including me - did not realize what we were
being told, just a few days later - maybe, a
week, at most, he passed away.
The reason I am recounting this incident is
the fact that it touches upon the issue of
having spiritual work to do. Yes, God is
the One Who arranges everything and
gives and withholds ... the One Who raises
up, and brings down ... the One Who
changes spiritual states and conditions,
but despite all of this, it is the fate of
human beings to struggle.
The Prophet Muhammad (peace be upon him)
is reported to have said: "This life is but a tillage
for the next, therefore, do good deeds here that
you may reap benefits there - for, striving is the
ordinance of God, and whatever God has ordained
can be attained only by striving."
The Qur'an says: "Shall we tell you who will be the
greatest losers in their works? Those whose striving
goes astray in the present life, while they think they
are working good deeds." (18:104) And, again: "True
believers are those who have faith in Allah and the
Messenger of Allah and have left doubt behind, and
who strive hard in Allah's cause with their possessions
and their lives. They are the ones who are sincere." (49:15)
That one strives and how one strives are two issues of
fundamental importance. Suluk - or traveling on the
path - is a process which requires effort. Knowledge about
the kind of effort one should pursue is an essential part
of the guidance which comes through revelation, the
Prophetic tradition, and tasawwuf.
However, knowledge is not enough. Putting the knowledge
into practice is also required - as the Prophet is reported
to have said: "No person shall be learned unless one puts
one knowledge into practice," and, again, "The best thing
in the Scale on the Day of Judgment will be a beautiful
character."
Character is not about potential. It is about realized, active
being.
Ibn Ata'allah (may Allah be pleased with him) also says:
"Do you not see that while He grants gnosis of Himself to you,
you have only deeds to offer Him?
What He brings you -
What you bring Him -
What a difference there is between them!"
Yes, what a difference, but the existence of a difference
suggests that there is something to be compared. In this
case, what is being compared is the Richness of Being
and the poverty of created existence. We are created with
a potential from God, and it is our obligation to strive to
realize such potential - although neither the striving,
nor the realization, nor the potential are possible without
the presence of Divine Grace.
Hafiz of Shiraz (may Allah be pleased with him) says:
"Do not worry about your affair;
The One Who is looking after your
affair is already busily doing so;
Worry adds nothing to your affair but worry."
And, yet, Hafiz (may Allah be pleased with him)
had to struggle his whole life, and go through many
austerities to reach this understanding. The truth of
what is being said - whether by Hafiz or by ibn Ata'allah
(may Allah be pleased with them both) remains
irrespective of what we do, but striving is, none the
less, mandated to come, God willing, to the realization
of such a truth.
How does one differentiate between a desire and love?
One can agree that there is a basic
difference between the two, but what is the nature of
this difference, and how does one come to gain
insight into this difference? A story from Rumi (may
Allah be pleased with him) is appropriate here.
Once Moses (peace be upon him) came upon a poor,
simple shepherd who seemed to have strange ideas
about how to love God. First , the shepherd would
comb God's hair, and, then, he would wash God's
feet, and after that the man would give God milk to
drink.
After witnessing these actions, Moses (peace be
upon him) chastised the shepherd, telling the man
that God's majesty and nature are far beyond
needing the Divine hair combed, or the Divine
feet washed, or the Divine appetite to be fed. God
was independent of all such issues. Moses (peace
be upon him) told the man to worship God in
spirit, not in form."
After Moses (peace be upon him) left, God came to
him in the form of a vision in which he was chastised
for taking the shepherd to task. God said the shepherd's
manner of worshiping and showing love for Divinity was
perfect as it was and did not need to be changed.
Immediately after being chastised by God, Moses
(peace be upon him) went in search of the shepherd -
to repent and make amends to the man. When he
met the shepherd again, Moses (peace be upon him)
disclosed what had been divulged to him by God. In
addition, he apologized for his wrong-doing and
encouraged the shepherd to continue to worship and
love God in the same fashion as had been the case.
The shepherd, however, had a confession of his own.
He indicated that he thought about what Moses (peace
be upon him) had said, and the words of the Prophet
were like an epiphany which opened up a whole new
way of approaching the idea of worshiping and loving
God. Consequently, he would not return to his previous
practices.
Moses (peace be upon him) changed. The shepherd
changed. The truth remained as it is before their
encounter, during their encounter, and after their
encounter.
Moses (peace be upon him) and the shepherd engaged
and were engaged by the Truth. Everything which took
place - including the chastisement (whether by God or
a Prophet) - was an expression of God's Himma in
action and points to the fact that there are degrees of
freedom which are inherent in how one engages, or
is engaged by such, Truth. Some of these ways may be
better than others, and these are the ones for which we
should strive through our efforts.
The Prophet Moses (peace be upon him) strove in
sincerity, was chastised for his mistake in judgment,
and he developed, by the Grace of Allah, a deeper
appreciation for the breadth of Love's path. The
shepherd underwent a similar process.
Indeed, it is not our deeds which makes transformation
possible, but God's grace alone, and God's Grace follows
its own time table. A friend of God once said: "What comes
to you from God is more important than what goes from you
to God," but, nevertheless, what goes from us to God is
not unimportant and enters into a non-causal dialectic with
God's Himma which constitutes the point-counterpoint of
the Divine Passion play between the seeker and the Sought,
as well as the Seeker and the sought.
We are commanded by God to seek knowledge and truth,
and to give expression to love and justice. To do this can
be done through desire or through himma, and spiritual
aspiration is the way in which fitra, or primordial spiritual
potential, responds to the Divine entreaty to seek out
Divinity. Desire is the manner in which nafs goes about
things ... between himma and desire there is a huge
difference, and a great deal of striving is necessary
to begin to, God willing, realize the nature of this difference
... a difference which is reflected in the sayings of Ibn
Ata’allah (may Allah be pleased with him) as well as the
story of Rumi (may Allah be pleased with him), each in
a unique way.
----------------
The other day someone read to me something
from a book about the life of Rumi and Shams
(may Allah be pleased with them both). In the
passage which was read, mention was made
of the fact that Shams (may Allah be pleased
with him) apprarently took exception with some
of the teachings of ibn al-'Arabi and, according
to passage read, felt that, in certain respects,
ibn al-'Arabi may have strayed from the
teachings of the Prophet Muhammad (peace
be upon him).
Now, it is possible that the alleged dispute
involving Shams and ibn al-'Arabi (may
Allah be pleased with them both) might be
akin to the supposed difference between
the teachings of Shaykh Ahmad Sirhindi
and ibn al-'Arabi (may Allah be pleased with
them both) in which, among other things,
great emphasis has been placed on
the alleged difference between the doctrine:
Wahdat-i-Wujud, or, 'Oneness of Being' (the
doctrine promulgated by ibn al-'Arabi, may
Allah be pleased with him) and the doctrine:
Wahdat-i-Shuhud, or, 'Oneness of Witnessing'
(the doctrine proposed by Ahmad Sirhindi
may Allah be pleased with him).
I remember once when I talked to my
shaykh (Dr. Baig, may Allah be pleased with
himi) about this issue. Although Dr. Baig (may
Allah be pleased with him) had done his doctoral
dissertation on the teachings of Ahmad
Sirhindi (may Alllah be pleased with him),
he was quite conversant with the teachings
of ibn al-'Arabi (may Allah be pleased with
him), as well. My shaykh said that after all
was said and done, he really didn't find any
significant differences between the two
doctrinal position. - other than terminology.
Everyone, including the great shaykhs, has
only their own experience and their
spiritual hermeneutics of that experience
to go on. The nature of Divinity is infinite,
and every human being constitutes a
unique creation (that is, the Divine does
not repeat any particular aspect of Creation,
but is always giving expression to new tajalli
or manifestations with each 'Now'). Consequently,
one should not be surprised to find that different
people engage and understand the Infinite, each in
his or her own way, and it is quite conceivable
that one could place these seemingly different
views next to one another without any real
contradiction being indicated concerning the
nature of Truth and Reality since, as Shaykh
'Uthman Hawarni (may Allah be pleased with him)
indicated - 'there are many keys to the Divine
Treasure.'
Problems arise, however, when the uniqueness
of hermeneutical experience is used to judge
other people. This is not to say that Truth and
Reality are whatever we wish to make them,
but it is to say that there are many degrees of
freedom inherent in that Truth and Reality, and,
as a result, the road to God may be both wider
and narrower than we imagine - and what is
narrow for us, may be broad for someone
else, and vice versa.
Interestingly enough, both Shams and ibn al-'Arabi
(may Allah be pleased with them both) maintained
that one should not filter one's relationship to Divinity
through the writings of other people. In other words,
one should derive one's knowledge, insight, and
understanding directly from Divine inspiration and
not be shackled to the hermeneutical nuances of
this or that doctrine written by this or that person.
We should consult what others have said to
develop a sense of the lay of the land, and we
should learn from others who truly know about
the possibilities and dangers which populate
the spiritual landscape, and we should spend time
in the protection of such guides of the way until
we are ready to begin exploring on our own (and,
unfortunately, some people incorrectly gauge
one, or more, of these important caveats of the
mystical path. However, there will come a time,
God willing, when one needs to establish one's own
relationship with Divine tajalli, and when this occurs,
if Allah wishes, then, the understanding one has reflects
that relationship of the heart between the seeker and the
Sought (or is that the Seeker and the sought) rather than
reflecting what appears in this or that book.
The writings of the great shaykhs are but postcards from
a distant country with an inscription that says: 'Wish you
were here'. Those writings are not the same thing as
the Reality of what is being alluded to in those writings,
any more than a travelogue is the same thing as l
actually being in the country being described.
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