Maulana Rumi’s (R) work which has long been misused by those who, while enjoy the role of ‘poet’, spend their time ‘channeling’ the saint when performing their ‘translations’. In so doing, they give completely different and new understandings to the character of Maulana Jallaluddin Rumi (R). This excerpt from Maulana’s ‘Masnavi’, his comprehensive work on matters on faith and spirituality, attends to the question of Shia mourning on Ashura. I find so many meanings within this, but I will point out that I found this passage a quick answer to those who accuse Maulana of some sort of mystic removed from the necessary discussions of Islam in his time, and those who try to paint traditional Sufism (as taught by those such as Maulana Rumi(R)) as being somehow Shia influenced.

InshaAllah the true character of Maulana Rumi (R), whose name was Jalaluddin for a reason, shall indeed be opened up for all to understand. Now on to the passage:

Reference: Masnavi (tran: Nicholson pub: 1994)

————————————-

Comparison of (the behavior of) the heedless man who wastes his life and (only) begins to repent and ask pardon (of God) when he lies in extreme distresses on his death-bed to the yearly mourning of the Shiites of Aleppo at the Antioch Gate (of the city) during the Ashura; and how a poet, who was a stranger arrived (there) on his journey and asked what was the cause of these shrieks of mourning.

On the day of Ashura all the people of Aleppo gather at the Antioch Gate till nightfall.

Men and women, a great multitude, and keep up a constant lamentation for the (Holy) Family.
During the Ashura the Shiites wail and lament with tears and sobs on the account of Karbala.

They recount the oppressions and tribulations which the (Holy) Family suffered at the hands of Yazid and Shimr.

They utter shrieks mingled with cries of woes and grief: the whole plain and desert is filled (with their cries).

A stranger, (who was) a poet, arrived from the road on the Day of Ashura and heard that lamentation.

He let the city and resolved (to go) in that direction : he set out to investigate (the cause of) those shrill cries.

He went along, asking many questions in his search “What is this sorrow? Whose death has occasioned this mourning?

It must be a great personage who has died: such a concourse is no small affair.

Inform me of his name and titles, for I am a stranger and ye belong to the town.

What is his name and profession and character ? (Tell me) in order that I may compose an elegy on his gracious qualities.

I will make an elegy - for I am a poet - that I may carry away from here some provision and morsels of food”

“Eh” said one (of them) ” are you mad? You are not a Shiite, you are an enemy of the Holy Family.

Don’t you know that the Day of Ashura is (a day of) mourning or a single soul that is more excellent than a whole generation?

How should this anguish (tragedy) be lightly esteemed by the true believer? Love for the ear-ring (Huseyn) is in proportion to love for the ear (the Prophet).

In the true believers view the mourning for that pure spirit is more celebrated than a hundred Flood of Noah.”

The poet’s subtle discourse in criticism of the Shiites of Aleppo

“Yes,” said he ; but where (in relation to our time) is the epoch of Yazid? When did this grievous tragedy occur? How late has (the news of it) arrived here!

The eyes of the blind have seen that loss, the ears of the deaf have heard that story

Have ye been asleep till now, that (only) now ye have rent your garments in mourning?

Then O sleepers, mourn for yourselves, or this heavy slumber is an evil death.

A royal spirit escaped from a prison : why should we rend our garments and how should we gnaw our hands?

Since they were monarchs of the (true) religion, twas the hour of joy (or them) when they broke their bonds.

They sped towards the pavilion of empire, they cast off their fetters and chains

Tis the day of (their) kingship and pride and sovereignty if thou hast (even) an atom of knowledge them.

And if thou hast not (this) knowledge, go, weep for thyself, for thou art disbelieving in the removal (From this world to the next) and in the assembly at the Last Judgment.

Mourn for thy corrupt heart and religion, for it (thy heart) sees naught but this old earth.

Or if it is seeing the (spiritual world), why is it not brave and supporting (others) and self-sacrificing and fully contented?

In thy countenance where is the happiness (which is the effect) of the wine of (true) religion? If thou hast beheld the Ocean (of Bounty), where is the bounteous hand?

He that has beheld the River does not grudge water (to the thirsty), especially he that has beheld the Sea and (those) clouds.