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Contemplation Themes

Sheikh Abdul Aziz periodically collates themes for contemplation, which come from a variety of sources including the writings of Hazreti Mevlana Jalaluddin Rumi and other Sufi masters, as well as the Hadith or sayings of the Prophet Mohammed and the Holy Qur’an. They are a focus for reflection and a source of inspiration and both spiritual and practical nourishment.

 

Current contemplation themes

The themes below are collated from gatherings of the Sufi Circle.

Sufi Circle 23 August 2016

Every particle of the world, one by one, is a fetter for the fool and a means of deliverance for the wise.
It is sweet as candy for one and bitter as poison for another: it is beautiful as mercy for one and terrible as wrath for another.
Every inanimate thing tells a tale to the Prophet: the Ka‘ba testifies to the pilgrim and is eloquent on his behalf.
The mosque, too, bears witness to him who performs the ritual prayer, saying, “He came a long way to visit me.”
The fire is like flowers and sweet basil and roses to one like Khalil (Abraham); to those like Nimrod, on the contrary, it is death and anguish.

Mathnawi Book 6, vv.4287-4291

The Gracious One has put an antidote in the poison in order that they may say He is the Lord of hidden grace.
That Divine bounty is not mysterious in the case of piety; but the Divine Forgiveness bestows a robe of honour even in the case of sin.
The unbelievers sought to abase those (the prophets) who were worthy of trust: that abasement became exaltation and the cause of miracles being displayed.
In their unbelief they attempted to abase the true religion: that very abasement was turned to glory for the prophets.

Mathnawi Book 6, v.4344-4347

The hidden grace consists in this, that the Lord shows unto him (the recipient of grace) a terrible fire, but it is really a gracious light.

Mathnawi Book 6, v.4360

 

Sufi Circle 16 August 2016

God has said that He is with us, but He has sealed the heart in order that the real meaning may enter the heart’s ear contrariwise (indirectly), not directly.
When the seeker has made many journeys and performed the duties of the Way, after that (and not before) the seal is removed from his heart.

Mathnawi Book 6, vv.4180-4181

O such-and-such, you know not the value of your soul because God bountifully gave it to you for nothing.

Mathnawi Book 6, v.4209

Verily, who shall knock at this Door, from which mercy is showered, without gaining in response a hundred springs (seasons of spiritual refreshment)?

Mathnawi Book 6, v.4239

 

Sufi Circle 9 August 2016

O you who scrape together the means of livelihood, in your desire for worms and morsels do not feel secure from the artfulness of the crocodile, which is Time.

Mathnawi Book 6, vv.4087

Give up the business that has no permanence: hark, old donkey, get for yourself a Pir.
May none but the Pir be your master and captain! – not the Pir of the rolling sky (old man Time), but the Pir of right guidance (spiritual director).
The devotee of darkness sees the light immediately as soon as he becomes subject to the authority of the Pir.
What is required is self-surrender, not long toil: ’tis useless to rush about in error.
Henceforth I will not seek the way to the Ether (the highest celestial sphere): I will seek the Pir, I will seek the Pir, the Pir, the Pir!
The Pir is the ladder to Heaven: by whom is the arrow made to fly? By the bow.

Mathnawi Book 6, vv.4120-4125

 

As the heart, without provisions or riding-camel, travels swiftly as lightning to west and east;
As man’s consciousness, wandering abroad whilst he is asleep, travels during the night to remote cities;
As the gnostic, sitting quietly in one place, travels by a hidden track through a hundred worlds.
If he has not been endowed with power to travel like this, then from whom are derived these reports concerning that spiritual country?
Hundreds of thousands of Pirs are agreed upon the truth of these reports and these veracious narratives.

Mathnawi Book 6, vv.4130-4134

 

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