Jalal al-Din Muhammad al-Rumi (d. 672 AH/1273 CE), or simply Rumi, is the most famous Sufi poet and scholar (nominally a Hanafi-Maturidi) who was born in the Persian lands of Balkh (in modern-day Afghanistan).
Greater Balkh was at that time a major centre of Persian culture, and heretical forms of Sufism had developed there for several centuries, incorporating deviant beliefs (similar to Hindu and other polytheistic beliefs).
Rumi spent the last years of his life in what is now modern-day Turkey, and he rests in the city of Konya. While Turkish chauvinists assert Rumi’s Turkish identity, Iranian chauvinists claim him as Persian. However, Turkish chauvinists overlook the fact that one’s burial place doesn’t define one’s ethnic background. Similarly, Persian chauvinists often fail to recognise that although Rumi was from Persian territories, the earliest sources describe him as being of Arab descent, which to them is the definition of blasphemy.
However, Rumi’s ethnic background is of no importance, especially not for us as Muslims, as the non-Arab believer is dearer to us than the deviant or polytheist Arab, even if that Arab is of prophetic lineage.
This 13th-century Persian Sufi poet is known in much of the West as ‘Rumi’ (which literally means ‘The Roman’ since Anatolia, where he resided at that time, was known as the land of Rome, a reference to the ancient Byzantine Roman Empire). He is referred to more affectionately in Iran and Sufi circles as ‘Mawlana’ (which is Arabic and literally means ‘our master’) and is popularly known as Mevlana in Turkey.
Rumi is primarily recognised for his didactic epic, Masnavi-e Ma’navi (‘Spiritual Couplets’), also known simply as Masnavi or Mathnawi. Comprising six books of poetry totalling 25,000 verses or 50,000 lines, it has profoundly influenced mystical thought and literature. It is highly endorsed by various Batiniyyah (esotericists/mystics) within Sufi orders, Shia (such as the Khomeinists), and many other esotericists who are open kuffar. In 1997, The Christian Science Monitor declared him the best-selling poet in the United States.
“The Persian Quran”!
Rumi’s poems are taught in classrooms in the ‘Islamic Republic of Iran’ as an essential part of the basic curriculum, but more than that, they are learned in homes, cafes, bazaars, parks, and houses of worship. No place is beyond this poet’s influence, and the average Iranian (Shia) knows more Rumi poems than the Quran. In fact, his poems are commonly referred to as the ‘Persian Quran’, wa al-Iyadhubillah.
Abdolkarim Soroush, a former professor of philosophy at the University of Tehran and Imam Khomeini International University, stands as one of the most influential figures in Iran’s religious intellectual movement. Returning to Iran from England amidst the Iranian Revolution of 1978-79, he swiftly ascended to a prominent position on the Committee of the Cultural Revolution. Tasked with shaping Iran’s higher education system along Islamic principles, amongst other duties, he played a pivotal role.
Appointed by Khomeini to the Advisory Council on Cultural Revolution, Soroush was instrumental in the reopening of universities and the restructuring of their syllabi. However, in 1987, he resigned from the Committee, citing disagreements over its purpose and effectiveness.
All of this kufr espoused by a renowned Rumi scholar is not surprising, considering that the Rumi himself thought of himself and his work to be superior to the Quran.
In the introduction to the first book of the Masnavi, Rumi mentions qualities that the Quran attributes to itself, directly applying them to the Masnavi. Furthermore, Rumi exclusively bestows other lofty titles upon the Masnavi, even approaching the Quran by using verses (such as the concept that no falsehood can approach the Quran) to emphasise the superiority of his Masnavi.
Soroush affirms that none of the poets and mystics, like Rumi, have described their own books with such lofty titles as Rumi does about his works. It was only Rumi who considered his own Masnavi to be equal to the Quran.
The following kufr statements of Rumi prove this kufr beyond doubt:
در مناقب العارفین افلاکی آمده است که فرزند مولوی به پدر گفت که مردم می‌گویند مثنوی قرآن به زبان فارسی است. ما به آنها گفته ایم: بگوئید تفسیر قرآن به زبان فارسی است، نه قرآن به زبان فارسی. مولوی با تندی پاسخ داد: ای خر چرا قرآن به زبان فارسی نباشد؟
“It is recounted that Mawlana’s (i.e., Rumi’s) son once said to his father that people claim the Masnavi is the Quran in Persian. We advised them: say it is the interpretation (tafsir) of the Quran in Persian, not the Quran itself in Persian. Mawlana responded pointedly: “You donkey! Why couldn’t it be the Quran in Persian?” (Manaqib al-‘Aarifin by Shams al-Din Ahmad Aflaki)
The heretic (zindiq) Rumi himself says that the Masnavi was revealed and inspired to him.
من مولف این کتابم[مثنوی]، به من وحی و الهام رسیده که این اثر را پدید آوردم، دیگه کم کم برای خودش هم دارد یک مقاماتی قائل می‌شود، یعنی این طوری نیست که بگوید من یک دیوار بودم این صداها از تو دیوار آمده بیرون”
“I am the author of this book [Masnavi], it has been revealed and inspired to me that I produced this work, gradually, it also acquires some stations for itself, meaning it is not like saying I was a wall and these sounds came out of you.” (Rumi)
Rumi explicitly states that there is no difference between inspiration (ilham) and revelation (wahyii), and he claims to have received both. In fact, Rumi considered himself to be a reed flute on the lips of God. He considered his Masnavi to be revelation and stated that words flowed from his tongue involuntarily, sometimes contrary to his own will. His reins and controls are in the hands of someone else, which sounds similar to the delusion of the zindiq Khamenei, who makes similar claims.
The heresies and kufr statements — and bizarrely phallocentric esotericism — by Rumi are too numerous to count and cite here; you will find ample examples in the Arabic and Persian languages. Some of it has been translated into English, and there is also an attempt by some Quburi Batini Sufis to revive the legacy of Rumi and reclaim him as an orthodox Muslim scholar. To be fair, many esoteric Rumi enthusiasts in the West and even in the East (including many Iranians) have indeed distorted much of Rumi’s work, portraying him as nearly completely heathen with almost no connections to Islam.
The truth is that kafir esotericists and Iranian ultra-nationalist Islam-hating Rumi devotees are both guilty of having tampered with Rumi’s work, but that doesn’t mean that his works are devoid of kufr and anomalies that are clearly rejected by Islam, as shall be proven, with the permission of Allah.
From The Rotten Fruits of Rumi
Rumi lived most of his life under the Persianate Seljuk Sultanate of Rum, where he produced his works and died in 1273 CE. He was buried in Konya (modern-day Turkey), and his shrine became a place of pilgrimage. Upon his death, his followers and his son Sultan Walad founded the Mevlevi Order, also known as the Order of the Whirling Dervishes, famous for the Sufi dance known as the Sama ceremony. He was laid to rest beside his father, and a shrine was erected over his remains.
Some Western orientalist authors degenerately use the term “Gymnastics of Servitude” to describe Muslim prayer. They do so based on the premise that the physical movements during prayer, such as bowing, prostrating, supplicating, and the like, resemble the etiquette and movements performed by slaves in front of their masters during the era of slavery.
To them, this pinnacle of Abrahamic monotheistic servitude is inferior to the heresy introduced by Sufis like Rumi.
Indeed, Rumi innovated the practice of listening to music and dancing as forms of worship in the name of the religion. He especially introduced listening to music, particularly the Sufi Sama (ecstatic music sessions), as a special form of worship that has since been fully incorporated into the Sufi Mevlavi order and many other Sufi orders.
According to Rumi expert Abdolkarim Soroush, while a worshipper may not always be a lover, a lover cannot help but also be a worshipper. This notion implies that even the act of worship by a lover is inherently infused with passion. In fact, a lover may transcend to a state where the outward and juristic acts of worship are no longer necessary because true worship stems from belief, and the one whose essence is pure love finds oneself beyond the need for such “puny” rituals.
Soroush elucidates this concept by citing an episode involving Rumi as evidence. In this encounter, Rumi was found dancing fervently. When reminded that it was time for prayer, he replied that their very act of dancing was already a form of prayer. This, as noted by the Rumi expert, exemplifies Rumi’s “praiseworthy innovation” (bid’ah). Soroush reinforces his argument by referring to Rumi’s Masnavi as supporting evidence.
پس غدای عاشقان آمد سماع
که درو باشد خیال اجتماع
قوتی گیرد خیالات ضمیر
بلک صورت گردد از بانگ و صفیر
آتش عشق از نواها گشت تیز
آن چنان که آتش آن جوزریز
“So arrived the lovers’ banquet, Sama (the Sufi musical audition), Where the mind is engaged in the thought of communion. Strength is derived from the musings of the conscience, Even taking shape from the melodies’ resonance. The fire of love intensifies with each note’s pitch, Just like the fire of that nutmeg, which is rich.” (Rumi’s Masnavi)
Rumi was extensively fond of music and dance, and he introduced them into religion as new forms of worship and innovation. According to Rumi, music is the spiritual and mystical nourishment of lovers, which strengthens the “imaginary reunion with the beloved” in the lover’s mind.
Some of the jurists (fuqaha) objected to Rumi’s heresies and asked him to refrain from dancing and music in the name of religion. Rumi responded to them by saying that his likes have surrendered the entire world to the jurists—in terms of jurisprudence, schools, endowments, etc., so they should surrender the lute to the likes of Rumi.
Rumi’s guru and pir, Shams Tabrizi, asked Rumi to abandon asceticism and seclusion and turn to music (flute, lute, harp, etc.) and Sama. Rumi spent a lot of his life listening to music and attending Sama sessions day and night, and thus we can observe today’s followers of Rumi engaging in the same heresies in the name of Islam.
The followers of Rumi’s Sufi order are renowned for wearing large skirts, engaging in whirling, and incorporating dance (‘hadrah’) into their worship. At the shrine of Rumi in Konya, Turkey, the Sufi authorities organise an annual weeklong whirling session during which they invoke Rumi and other saints alongside Allah.
Every year, thousands of foreign visitors pay tribute to his shrine in Konya and attend Sama dance ceremonies performed by whirling dervishes. An entire tomb and shrine industry, similar to those in Cairo, Karbala, Najaf, Cairo, Qom, Mashhad, etc., revolves around his grave, and even miniature idols of him are sold to the deceived masses.
The Turkish authorities have squandered unimaginable sums of money on the restoration of shrines in Turkey and beyond, including those in Iraq. Moreover, they have erected massive idols, akin to the Iranian regime’s practice of erecting statues of ‘Ayatollahs’, portraying a whirling Rumi next to his mausoleum.
As Muslims, just imagine what the Sahabah would have done to these heretical Sufis for their numerous violations of Shariah.
In the present day, the number of the Mevlavi (Rumi) order is steadily decreasing, thanks to the da’wah efforts of Ahl al-Sunnah worldwide. However, some zanadiqah (often of Shia background) aim to revive his works and spread them amongst the Muslim masses.
Who Besides the ‘Wahhabis’ Declared Rumi a heretic?
Numerous scholars from various schools of thought have either explicitly declared takfir on figures like Rumi, Ibn Arabi, and their contemporaries, or implied their disbelief.
The Persian Shafi’i jurist from Khorasan, Al-Taftazani, made a remark about the disbelief of Rumi in the following manner:
“Jalal al-Din al-Rumi took from amongst these pantheists Shams al-Tabrizi (spiritual instructor of Rumi), as a deity, as he said in Persian:
شمس من وخداى من
عمر من وبقاى من
ازتو بحق رسيده ام
اى حق حق گذار من
‘My Shams and my god, my life and my remaining days are from you; I have reached the truth, O Truth, who guides me to my truth.’
So he (i.e., the zindiq Rumi) attributed the divine names of Al-Ilah and Al-Haqq to [Shams] al-Tabrizi. The essence of his statement is to say to Al-Tabrizi: ‘You are my god who has guided me to the truth.’
And it is not hidden from the masses of Muslims, let alone the leaders (imams) of religion and the champions of truth and certainty, that the person who adheres to this evident misguidance and inclines towards this cursed false doctrine, has indeed marked himself – even if he were to worship as much as the inhabitants of the heavens or earth, or if he were to perform miracles – as the most kafir of all kuffar and the most losing of the losers.” (Al-Taftazani: A Treatise in Response to the People of Wahdah al-Wujud)
Shaykh al-Islam ibn Taymiyyah comments on these extremist zanadiqah Sufis, such as Ibn Arabi and his Rumi:
وأقوال هؤلاء شر من أقوال اليهود والنصارى، فيها من التناقض من جنس ما في أقوال النصارى، ولهذا يقولون بالحلول تارة، وبالاتحاد أخرى، وبالوحدة تارة، فهو مذهب متناقض في نفسه، ولهذا يلبسون على من لم يفهمه. فهذا كله كفر باطنًا وظاهرًا بإجماع كل مسلم، ومن شك في كفر هؤلاء بعد معرفة قولهم ومعرفة دين الإسلام، فهو كافر كمن يشك في كفر اليهود والنصارى. (مجموع الفتاوى 2/368).
“The statements of them (i.e., extremist Sufis like Ibn Arabi, Rumi, etc.) are worse than those of the Jews and Christians. They contain contradictions similar to those found in the statements of the Christians. Thus, they sometimes advocate Hulool (the belief in God’s indwelling), and at other times, they advocate Ittihad (the belief in the unity of existence), and sometimes Wahdah (the belief in divine unity). It is a contradictory doctrine in itself, and that is why they obscure it to those who do not understand it. All of this is disbelief (kufr), both inwardly and outwardly, by the consensus of all Muslims. Whoever doubts the disbelief of these individuals after being aware of the reality of their statements and being aware of the reality of Islam, he is a disbeliever just as one who doubts the disbelief of the Jews and Christians.” (Majmu al-Fatawa 2/368 by Ibn Taymiyyah)
He also says:
‘ولا يتصور أن يثني على هؤلاء إلا كافر ملحد، أو جاهل ضال. (الفتاوى 2/367)
“No one could possibly commend these individuals (i.e., the likes of Ibn Arabi, Rumi, etc.) except a disbelieving heretic or a misguided ignoramus.” (Majmu al-Fatawa 2/367 by Ibn Taymiyyah)
Al-Badr al-Ayni, the famous commentator on Sahih al-Bukhari and a prominent Hanafi scholar, traveled to Konya (Turkey, where Rumi is buried) in the year 823 AH. He encountered the followers of Rumi’s Sufi order and became acquainted with the history of Rumi and his meeting with Shams Tabrizi (the guru of Rumi). Although he was a Sufi of the Shadhili order and praised Rumi, affirming that Rumi was well-versed in Hanafi fiqh, he still couldn’t deny Rumi’s many heresies and said regarding him:
ألف كتاباً وسماه المثنوى، وفيه كثير مما يرده الشرع والسنة الطاهرة، وضلت بسببه طائفة كثيرة، ولا سيما أهل الروم، وقد ينقل عنهم من الإطراء في حق جلال الدين المذكور ما يؤدي الى تفكيرهم وخروجهم عن الدين المحمدي والشرع الأحمد. (عقد الجمان في تاريخ أهل الزمان)
“He (i.e., Jalal al-Din al-Rumi) authored a book and named it Mathnawi, wherein much contradicts the Sharia and pure Sunnah. Many have gone astray because of it, especially the people of Rome (i.e., Anatolia). Statements praising this Jalal al-Din al-Rumi have been narrated from them, leading to their excommunication (takfir) and departure from the Muhammadan religion and Shariah.” (Iqd al-Juman fi Tarikh Ahl al-Zaman by Badr al-Din al-Ayni)
Abdel-Wahab Elmessiri (d. 2008 CE) was a professor of English and comparative literature, an Egyptian thinker, and one of the critics of Western modernity and Zionism. Like other Muslim thinkers, he had the following to say about extremist Sufis of Rumi and their likes:
“And amongst its implications: that the Western world, which fights Islam, encourages Sufi movements, and one of the most widely spread books in the West now are the works of Muhyi al-Din ibn Arabi and the poems of Jalal al-Din al-Rumi. The Congressional Committee on Religious Freedoms recommended that Arab countries promote Sufi movements; for asceticism in this world, turning away from it, and from the world of politics weakens – undoubtedly – the resilience of Western colonisation. Therefore, Western hostility towards Islam is not absolute hostility, but hostility towards resistant Islam and any form of resistance that opposes attempts by the West to turn the world into a mere utility.”
Source: From the article “Islam and the West” on the Islam Question and Answer website (1/6, automatically numbered in the comprehensive edition).
The courageous and outspoken Muslim scholar from the Indian subcontinent, hailing from the lands of Pakistan, the late martyr Ehsan Elahi Zaheer (may Allah have mercy upon him), who held a Master’s degree in Arabic, Islamic studies, Urdu, and Persian, made the following noteworthy remarks about the zanadiqah (heretics) such as Rumi and the connection of Batini Quburi Sufism to pagan Hindu concepts and beliefs:
وأما قضية وحدة الوجود والحلول والاتحاد , المقائد التي نادى بها الحلاج وابن عربي وجلال الدين الرومي وغيرهم ممن سلك مسلكهم , ونهج منهجهم. فلم يشك أحد في كونها مأخوذة مقتبسة بتمامها من (فيدانتا) الهندية
ومن قرأ آراء شري شنكر أجاريا في فلسفة (فدانتا) عرف جيدا أنها عين ما قاله الحلوليون والاتحاديون وأصحاب وحدة الوجود , وأن ما بيّنه شنكر , وفصّل القول فيه في شرح فلسفة وحدة الوجود أو فيدنتا هي التي توجد في كتب الوجوديون بكلياتها وجزئياتها.
وأكثر من ذلك تعرض تعاليم شنكر أجاريا وتقرأ مكتوباته على من قرأ كتب ابن عربي , وشارحه ابن الفارض , ومفسره في العجم جلال الدين الرومي , لم يستطع التفريق في مقولاتهم ومكتوباتهم , وحتى الأسلوب والمنهج والتعبير وبيان الطرق الموصلة إلى حصول المعرفة والإدراك.
التصوف المنشأ والمصادر – إحسان إلهي ظهير
“As for the issue of the unity of existence (Wahdah al-Wujud), incarnation (Hulool), and Ittihad (union with the divine), the doctrines advocated by al-Hallaj, Ibn Arabi, Jalal al-Din Rumi, and others who followed their path and adopted their methodology, no one doubts that they are entirely derived and borrowed from Indian Vedanta (Hindu) philosophy. Anyone who has read the opinions of Adi Shankara (Hindu philosopher and guru) in Vedanta philosophy knows well that they are exactly what the [Sufi] Hulul advocates and Ittihad advocates and the advocates of Wahdah al-Wujud have said. What Adi Shankara explained and elaborated upon in his explanation of the philosophy of Wahdah al-Wujud or Vedanta is what is found in the writings of the advocates of Wahdah al-Wujud in all their aspects and details.
Moreover, the teachings of Adi Shankara are so similar to those who have read the books of Ibn Arabi, his commentator Ibn al-Farid, and his exegete in Persian, Jalal al-Din Rumi, that they cannot distinguish between their statements and writings, nor their style, method, expression, or explanation of the ways to acquire knowledge and perception.” (Ehsan Elahi Zaheer, Sufism – Origins and Sources)
In the same book, Shaykh Ehsan Elahi Zaheer discusses the Rafidi-like exaggerations of the Sufi Rumi concerning Ali ibn Abi Talib (may Allah be pleased with him).
وقد نقل باحث شيعي عن جلال الدين الرومي الصوفي الفارسي المشهور أنه قال في أبياته ما تدلّ على رؤيتهم إلى علي وعقيدتهم فيه , فيقول
منذ كانت صورة تركيب العالم … كان عليّ
منذ نقشت الأرض وكان الزمان … كان عليّ
ذلك الفاتح الذي انتزع باب خيبر بحملة واحدة … كان عليّ
كلما تأملت في الآفاق ونظرت
أيقنت بأنه في الموجودات … كان عليّ
إن من كان هو الوجود , ولولاه
لسرى العدم في العالم الموجود (إياه) … كان عليّ
إن سر العالمين الظاهر والباطن
الذي بدا في شمس تبريز … كان عليّ)
ذا الغلو في علي بن أبي طالب رضي الله عنه عندما يقارن بالغلو الشيعي فيه , ليس بأقلّ منه في صورة من الصور.
وإليه تنتسب سلاسل التصوف كلها كما قال محمد معصوم شيرازي الملقب بمعصوم علي شاه
(ولابد لكل سلسلة من سلاسل التصوف من الأزل إلى الأبد , ومن آدم إلى انقراض الدنيا أن تكون متصلة بسيد العالمين وأمير المؤمنين)
لأنه (أزهد الصحابة عند المتصوفة)
كما هو (رأس الفتوة وقطبها)
فأول وليّ عند المتصوفة هو علي بن أبي طالب رضي الله عنه , ومنه إنتقل الولاية إلى غيره من الأولياء كما أنه أول إمام عند الشيعة , وتسلسلت منه فورثها غيره , وكذلك الفتوة والقطبية , وهو الذي ألبس خرقته الحسن البصري , وهذه الخرقة التي يلبسها المتصوفة خلفاءهم وورثتهم
التصوف المنشأ والمصادر – إحسان إلهي ظهير
“A Shiite researcher has relayed statements attributed to Jalal al-Din al-Rumi, the renowned Persian Sufi, which demonstrate his belief regarding Ali ibn Abi Talib, as depicted in his poetry:
‘Since the world’s intricate design began… Ali was there
Since the earth was etched and time began its span… Ali was there
He, the conqueror who seized Khaybar’s gate in one fell swoop… Ali was there
Each time I gaze upon the horizons and I peer
I’m convinced he’s within all that appears… Ali was there
For he is existence itself, without him,
Non-being would pervade in this existing realm… Ali was there
The enigma of the seen and unseen worlds
That shone forth in the sun of Tabriz’s beam… Ali was there.’
And this exaggeration concerning Ali ibn Abi Talib, may Allah be pleased with him, when compared to Shia exaggeration about him, is no less extreme. All the chains of Sufism are attributed to him (i.e., Ali ibn Abi Talib), as stated by Muhammad Ma’sum Shirazi, known as Ma’sum Ali Shah: ‘Every Sufi chain, from the beginning of time to eternity, from Adam to the end of the world, must be linked to ‘the master of the worlds and the commander of the faithful (i.e., Ali ibn Abi Talib)’. He is regarded as the most ascetic amongst the companions by the Sufis. He is the head and the pole of guidance.'” (Ehsan Elahi Zaheer, Sufism – Origins and Sources)
Kufr Upon Kufr
Rumi followed the path of Ibn Arabi, the Sufi heretic, in his belief in Wahdat al-Wujud. He can thus be described as the Ibn Arabi of the Ajam/Persianate world.
As already mentioned, the heresies of kufr statements (and vulgar statements) by Rumi are too numerous to count and cite here, so I will suffice it with a quote from one of his devotees (and not one of his foes, who are many, including ‘Wahhabi’ and non-‘Wahhabi’ scholars alike):
'Wahdat al-Wujud' or 'Wahdat-ul-Wujood' (Arabic: وحدة الوجود), the "Unity of Being," is a fundamental Sufi philosophy and doctrine emphasising that 'there is no true existence except the Ultimate Truth (God)', i.e., all is God and God is all. So basically, God and the creation are 'one'. This is kufr masquerading as 'Islamic' asceticism, mysticism, and spirituality by the extremist Sufis. According to the creed of Ahl al-Sunnah, the Quranic and Prophetic creed, the existence of the Creator is affirmed as being separate from the creation. Thus, Ahl al-Sunnah bear witness that Allah is above the entire creation, above the Throne, above the seventh heaven, separate and distinct (بائن) from His creation, and His power and knowledge are in every place. Whoever claims otherwise is from the zanadiqah (heretics).
Mahir Saqqa Amini, who authored the book “حدائق الروح” (Gardens of the Soul), dedicated to praising the deviant Rumi, extensively quotes from him within its pages. The book is replete with Rumi’s abominations and blasphemies, which the author attempts to justify using weak and fabricated hadiths, and at other times through mental gymnastics and far-fetched interpretations that are, of course, only understood by the ‘elite’, the ‘ascetic mystics’ (charlatans).
In one passage he quotes Rumi’s statement in his book ‘فيه مافيه’ (‘In It What Is in It’) under the title ‘آداب الدعاء’ (The Etiquette of Supplication), p.155:
ينقل عن الرومي أنه قال مفترياً مجترياً الكذب على الله سبحانه (( قل مولانا جلال الدين الرومي : يحكى أن الحق تعالي قال ياعبدي سأقضي لك حاجتك سريعاً عند الدعاء والأنين ولكن صوت أنينك يحلو لي وتتأخر الإجابة كي تئن كثيراً لأن صوت أنينك يطربني )) ( فيه مافيه) ص75
“It is narrated from Rumi that he said, metaphorically, and with poetic exaggeration, attributing a lie to Allah, Glory be to Him. Our master Jalal al-Din Rumi said: It is told that the Truth (i.e., Allah), Exalted be He, said, ‘O My servant, I will fulfill your need quickly when you supplicate and lament, but the sound of your lamentation is pleasant to Me, so the response is delayed to make you lament more, because the sound of your lamentation delights Me.'” (Fihi Ma Fihi by Jalal al-Din Rumi p.75)
In the same book, the author brazenly propagates more blasphemous content sourced from ‘Gardens of the Soul’ by Rumi, disguising it as enlightenment.
قال مولانا: في ذلك الوقت , عندما كانوا (اي: جنكيز خان والمغول) منكسري القلوب وضعفاء ولاقوة لديهم أعانهم الله وأجاب دعائهم أما في ذلك الزمان الذي غدوا فيه محتشمين وأقوياء فإن الحق تعالى يهلكهم بأضعف الخلق لكي يعرفوا أنهم بعناية الحق ومدد الحق استولوا على العالم وليس بقوتهم وقدرتهم.
في موطنهم الأول كانوا في صحراء بعيدين عن الناس لاحول لهم ولاقوة مساكين عراة فقراء من دون قصد جاء بعض منهم تجاراً إلى ولاية الخوارزمشاه وبدؤوا بالشراء والبيع وكانوا يشترون الكرباس( ثوب من القطن) ليغطوا أجسادهم وقد منعهم الخوارزمشاه وأمر بأن يقتل تجارهم وأن يؤخذ منهم الحراج أيضاً, ولم يأذن للتجار بأن يذهبوا إلى هناك ومضى التتار الى مليكهم متضرعين قائلين: لقد هلكنا فطلب منهم ملكهم أن يمهلوه عشرة أيام ودخل في كهف عميق وهناك صام عشرة أيام وأظهر الخضوع والخشوع فجاء نداء من الحق تعالى: قبلت ضراعتك وتوسلك. أخرج أينما ذهبت فستكون منصوراً وهكذا كان عندما خرجوا انتصروا بأذن الحق واستولوا على العالم
كتاب فيه مافيه ص 110
“Mawlana (i.e., Rumi) said, ‘At that time, when they (i.e., Genghis Khan and his Mongol army) were broken-hearted and weak, devoid of power, Allah aided them and answered their prayers. But in this era, now that they have become formidable and strong, the Truth subdues them with the feeblest of creatures to remind them that they conquered the world solely by the grace and assistance of the Truth, not by their own power and prowess. In their native land, they dwelled in remote deserts, isolated and destitute, lacking support or resources, impoverished and unclothed without intent. Some amongst them ventured as traders to the realm of Khwarazmshah, engaging in commerce. They sought to purchase ‘karbas’ (a type of clothing) to cover themselves. Khwarazmshah prohibited their trade and commanded the execution of their merchants and the confiscation of their goods. He forbade them from entering his domain, prompting the Tartars to appeal to their ruler, lamenting their plight.
Consequently, their king instructed them to wait for ten days, then retreated into a deep cave, fasting there for the same duration, demonstrating humility and submission. Subsequently, a divine decree was issued by the Truth (i.e., Allah), Exalted be He: ‘I have granted your supplication and tawassul (plea). Venture forth confidently, for victory shall accompany you wherever you tread.’ Thus, when they emerged, they triumphed under the auspices of the Truth (i.e., Allah) and proceeded to conquer the world.'” (Fihi Ma Fihi by Jalal al-Din Rumi p. 110)
Comment: Welcome Genghis Khan, the criminal, to the list of Sufi saints, alongside Iblis, Pharaoh (Rumi claimed that Allah might forgive him as he did itjihad!), Hallaj, Ibn Arabi, and other abominations.
Here are more statements that prove the kufr of Rumi beyond a shadow of doubt:
“There is no deity but Allah” is the creed of the general masses. As for the elite (i.e., like Rumi), it is clear in their saying: ‘There is no existence except God’ (meaning that everything on earth and in the universe is God).” (Fihi Ma Fihi, p. 99)
Aflaki (Sufi) said:
“Mawlana (i.e., Rumi) used to prostrate to whoever prostrated to him, even if they were disbelievers. One day, he met an Armenian butcher named ‘Taneel Mawlana’, so he prostrated to him seven times, and Mawlana (i.e., Rumi) prostrated to him.” (Manaqib al-Arifin by Aflaki)
Shaykh Husayn Mukhluf, the mufti of Egypt (d. 1990 CE), said regarding the Mevlevi Sufi order, “Amongst their practices is prostration during the remembrance of the names of these Imams and their elders, similar to what the followers of the Mevlevi Order do during the remembrance of Ala and Jalal al-Din Rumi. They attempt to interpret this prostration as not being an act of worship but rather a prostration of honor and respect.”
Rumi The Takfiri
Ironically, the most unrestrained proponents of excommunication (takfiri) often emerge from modernist and esoteric (batini) groups, and the ‘spiritual’ and ‘enlightened’ Rumi is no exception. This is Rumi’s perspective on those who oppose him and his followers:
Aflaki, the author of ‘Manaqib al-Arifin’, narrates: “The honorable Shakh Owhad al-Din al-Khoei asked our master – referring to Jalal al-Din al-Rumi: ‘Who is the disbeliever?’ Our master replied: ‘Show me the believer so that the disbeliever becomes evident!’ Shaykh Owhad al-Din said: ‘You are the believer!’ Our master responded: ‘In that case, whoever opposes us is the disbeliever!'” (Manaqib al-Arifin by Aflaki, Vol. 1, p. 515)
Epilogue
This was just a brief glimpse of the plethora of misguidance, blasphemies, and other forms of extremism of this man, the heretic Sufi Rumi. There is much that my soul abhors mentioning about his attributions to Allah the Exalted, so as not to provoke further nausea in the reader, I suffice with what has been mentioned here, and all praise belongs to Allah.
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