The Story of Hatam Taei and the Messenger Sent to Kill Him

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One of the kings of Yemen was renowned for his liberality, yet the name of Hatam Taei was never mentioned in his presence without his falling into a rage. “How long,” he would ask, “wilt thou speak of that vain man, who possesses neither a kingdom, nor power, nor wealth?” On one occasion he prepared a royal feast, which the people were invited to attend. Someone began to speak of Hatam, and another to praise him. Envious,the king dispatched a man to slay the Arabian chief, reflecting, “So long as HatamTaei lives, my name will never become famous.

The messenger departed, and traveled far seeking for Hatam Taei that he might kill him. As he went along the road a youth came out to meet him. He was handsome and wise, and showed friendliness toward the messenger, whom he took to his house to pass the night. Such liberality did he shower upon his guest that the heart of the evil-minded one was turned to goodness.

In the morning the generous youth kissed his hand and said, “Remain with me for a few days.” I am unable to stay here,” replied the messenger, “for urgent business is before me.” “If thou wilt entrust me with thy secret,” said the youth, “to aid the will I spare no effort.”

“O,generous man!” was the reply, “give ear to me, for I know that the generous are concealers of secrets. Perhaps in this country thou knowest Hatam Taei, who is of lofty mind and noble qualities. The king of Yemen desires his head, though Iknow not what enmity has arisen between them. Grateful shall I be if thou wilts direct me to where he is. This hope from thy kindness do I entertain, O friend!”

The youth laughed and said, “I am Hatam Taei, see here my head!Strike it from my body with thy sword. I would not that harm should be fall thee, or that thou shouldst fall in thy endeavor.”Throwing aside his sword, the man fell on the ground and kissed the dust of HatamTaei ‘s feet. “If I injured a hair on thy body,” he cried, “I should no longer be a man.” So saying, he clasped Hatam Taei to his breast and took his way back to Yemen.

“Come,” said the king as the man approached, “what news hast thou?” Why didst thou not tie his head to thy saddle-straps? Perhaps that famous one attacked thee and thou wert too weak to engage in combat.” The messenger kissed the ground and said, “O, wise and just king!I found HatamTaei, and saw him to be generous and full of wisdom,and in courage superior to myself. My back was bent by the burden of his favors; with the sword of kindness and bounty he killed me.”

When he had related all that he had seen of Hatam Taei ‘s generosity, the king uttered praises upon the family of the Arab chief and rewarded the messenger with gold.

Excerpt From: Bustan by by Sheikh Muslih-uddin Sa’di Shirazi r.a

Extra Note: HatamTaei was an Arabian chief who was renowned for his generosity. He was born in Yemen, in Arabia Felix, and lived some time before Hazrat Mohammed (p.b.u.h) in the sixth century. Many legends have been woven around his life and character.

20 September, 2014 08:57

The hidden banner is planted in the temple of the sky; there the blue canopy decked with the moon and set with bright jewels is spread.There the light of the sun and the moon is shining: still your mind to silence before that splendour.

Kabîr says: “He who has drunk of this nectar, wanders like one who is mad.”

~The Songs of Kabir, tr. by Rabindranath Tagore

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Hazrat Ibrahim Adham {r.a}

Hazrat Ibrahim Adham {r.a} used to be the custodian of some orchards and spent the proceeds upon his companions and it is said: And there were some of his companions who, while he was working during the day spending on them, would gather someplace in the night and they would be fasting during the day. It was the case that he was often slow returning from the work. And one night they decided to eat their breakfast and sleep without him as a motivation for him to return earlier. And when Ibrahim returned and found them sleeping he said: Poor people and there might have been no food for them and so he prepared a pot of food on the fire, and they asked him about it and he replied: I thought you slept without breakfast therefore I wanted you to wake to some prepared food and thus some of them told the others: Observe what we did vs. what he did!

In order to be Ibrahim Adham’s companion there were three conditions: 1) He would do all the service, 2) He would call Adhan (Muslim call to prayers) i.e. he would not be the Imam and offer that to the companion as a sign of grace and humility and 3) He would pay for all the expenses that might have come their way. And in one occasion one of companions told him that I cannot accept these conditions and Ibrahim replied: Your truthfulness impresses me! (Dara: The real companion would not accept these conditions and the lack of acceptance would declare the real intentions of the companion and thus the truth would come out.)

Faithful Lover ~ Hazrat Hafiz r.a

 

The moon came to me last night

With a sweet question.

She said,
“The sun has been my faithful lover
For millions of years.
Whenever I offer my body to him
Brilliant light pours from his heart.

Thousands then notice my happiness
And delight in pointing
Toward my beauty.

Hafiz,
Is it true that our destiny
Is to turn into Light
Itself?”

And I replied,
Dear moon,
Now that your love is maturing,
We need to sit together
Close like this more often
So I might instruct you
How to become
Who you
Are!

Faithful Lover ~ Hazrat Hafiz r.a , Daniel James Ladinsky

The Seven Veils (ḥujub)

 … And verily We created above you seven paths … The Holy Quran [23:17]

That is, the seven veils (ḥujub) which veil [a person] from his Lord, Mighty and Majestic is He: the first veil is his intellect (ʿaql), the second his knowledge (ʿilm), the third his heart (qalb), the fourth his fear (khashiya), the fifth his self (nafs), the sixth his wish (irāda) and the seventh his will (mashīʾa). The intellect [is a veil] in its preoccupation with the management of the affairs of this world (tadbīr al-dunyā); knowledge because of the vainglory (mubāhāt) [it breeds] among peers; the heart in its heedlessness (ghafla); fear because of its disregard for influxes [of grace from above] (bi-ighfālihā ʿan mawārid al-umūr ʿalayhā)3; the self because it is the haven (maʾwā) for every tribulation (baliyya); the will because it is directed towards this world and turned away from the Hereafter; the wish due to its pursuance of sins.

~ Tafsīral-Tustarī by Sahl b. ʿAbd Allāh al-Tustarī | Great Commentaries on the Holy Qurʾān | Translated by Annabel Keeler and Ali Keeler

Conference of the Birds : A Seekers Journey to God by Farid ‘ud-Din Attar

Written in the 12th Century, Farid ad-Din Attar’s Allah be pleased with him metaphorical tale of birds seeking a King (God) has inspired readers across time and around the world. In this edition, from R.P. Masani’s 1923 translation, noted Sufi scholar and spiritual teacher Andrew Harvey sets the scene. ” The allegorical framework has the stark, luminous simplicity of Islamic calligraphy. You may believe you are reading a witty, dazzling allegory. Very soon, however, if you reading with attention, you will realise you are being drawn into a vision of a mystical path of the greatest depth.”

Like the birds, we may anticipate our pilgrimage until we realise that we must relinquish our fears and hollow desires. One by one, the birds – and the different types of humans they represent – begin to make excuses. Conference of the Birds is not for the faint hearted. Yet, if we want to know God and our own true and best selves, reading and
re-reading these stories reveals the path.

Strive to discover the mystery before life is taken from you.
If while living you fail to find yourself, to know yourself,
how will you be able to understand
the secret of your existence when you die?

The Valley of the Quest

“When you enter the first valley, the Valley of the Quest, a hundred difficulties will assail you; you will undergo a hundred trials. There, the Parrot of heaven is no more than a fly. You will have to spend several years there, you will have to make great efforts, and to change your state. You will have to give up all that has seemed precious to you and regard as nothing all that you possess. When you are sure that you possess nothing, you still will have to detach yourself from all that exists. Your heart will then be saved from perdition and you will see the pure light of Divine Majesty and your real wishes will be multiplied to infinity. One who enters here will be filled with such longing that he will give himself up completely to the quest symbolized by this valley. He will ask of his cup-bearer a draught of wine, and he has drunk it nothing will matter except the pursuit of his true aim. Then he will no longer fear the dragons, the guardians of the door, which seek to devour him. When the door is opened and he enters, then dogma, belief and unbelief–all cease to exist.”

The Valley of Love

“The next valley is the Valley of Love. To enter it one must be a flaming fire–what shall I say? A man must himself be fire. The face of the lover must be enflamed, burning and impetuous as fire. True love knows no after-thoughts; with love, good and evil cease to exist.

“But as for you, the heedless and careless, this discourse will not touch you, your teeth will not even nibble at it. A loyal person stakes ready money, stakes his head even, to be united to his friend. Others content themselves with what they will do for you tomorrow. If he who sets out on this way will not engage himself wholly and completely he will never be free from the sadness and melancholy which weigh him down. Until the falcon reaches his aim he is agitated and distressed. If a fish is thrown onto the beach by the waves it struggles to get back into the water.
“In this valley, love is represented by fire, and reason by smoke. When love comes reason disappears. Reason cannot live with the folly of love; love gas nothing to do with human reason. If you possessed inner sight, the atoms of the visible world would be manifested to you. But if you look at things with the eye of ordinary reason you will never understand how necessary it is to love. Only a man who has been tested and is free can feel this. He who undertakes this journey should have a thousand hearts so that he can sacrifice one at every moment.”

The Valley of Understanding

“After the valley of which I have spoken, there comes another–the Valley Understanding, which has neither beginning nor end. No way is equal to this way, and the distance to be traveled to cross it is beyond reckoning.

“Understanding, for each traveler, is enduring; but knowledge is temporary. The soul, like the body, is in a state of progress or decline; and the Spiritual Way reveals itself only in the degree to which the traveler has overcome his faults and weaknesses, his sleep and his inertia, and each will approach nearer to his aim according to his effort. Even if a gnat were to fly with all its might could it equal the speed of the wind? There are different ways of crossing this Valley, and all birds do not fly alike. Understanding can be arrived at variously–some have found the Mihrab, others the idol. When the sun of understanding brightens this road each receives light according to his merit and he finds the degree assigned to him in the understanding of truth. When the mystery of the essence of beings reveals itself clearly to him the furnace of this world becomes a garden of flowers. He who is striving will be able to see the almond in its hard shell. He will no longer be pre-occupied with himself, but will look up at the face of his friend. In each atom he will see the whole; he will ponder over thousands of bright secrets.
“But, how many have lost their way in this search for one who has found the mysteries! It is necessary to have a deep and lasting wish to become as we ought to be in order to cross this difficult valley. Once you have tasted the secrets you will have a real wish to understand them. But, whatever you may attain, never forget the words of the Koran, “Is there anything more?”
“As for you who are asleep (and I cannot commend you for this), why not put on mourning? You, who have not seen the beauty of your friend, get up and search! How long will you stay as you are, like a donkey without a halter!”

The Valley of Independence and Detachment

“The there comes the valley where there is neither the desire to possess nor the wish to discover. In this state of the soul a cold wind blows, so violent that in a moment it devastates an immense space; the seven oceans are no more than a pool, the seven planets a mere sparkle, the seven heavens a corpse, the seven hells broken ice. Then, an astonishing thing, beyond reason! An ant has the strength of a hundred elephants, and a hundred caravans perish while a rook is filling his crop.

“In order that Adam might receive the celestial light, hosts of green-clad angels were consumed by sorrow. So that Noah might become a carpenter of God and build the ark, thousands of creatures perished in the waters. Myriads of gnats fell on the army of Abrahah so that that king would be overthrown. Thousands of the first-born died so that Moses might see God. Thousands of people took to the Christian girdles so that Christ could possess the secret of God. Thousands of hearts and souls were pillaged so that Muhammad might ascend for one night to heaven. In this Valley nothing old or new has value; you can act or not act. If you saw a whole world burning until hearts were only shish kabab, it would be only a dream compared to reality. If myriads of souls were to fall into this boundless ocean it would be as a drop of dew. If heaven and earth were to burst into minute particles it would be no more than a leaf falling from a tree; and if everything were to be annihilated, from the fish to the moon, would there be found in the depths of a pit the leg of a lame ant? If there remain no trace of either of men or jinn, the secret of a drop of water from which all has been formed is still to be pondered over.”

The Valley of Unity

“You will next have to cross the Valley of unity. In this valley everything is broken in pieces and then unified. All who raise their heads here raise them from the same collar. Although you seem to see many beings, in reality there is only one–all make one which is complete in its unity. Again, that which you see as a unity is not different from that which appears in numbers. And as the Being of whom I speak is beyond unity and numbering, cease to think of eternity as before and after, and since these two eternities have vanished, cease to speak of them. When all that is visible is reduced to nothing, what is there left to contemplate?”

The Valley of Astonishment and Bewilderment

“After the Valley of Unity comes the Valley of Astonishment and Bewilderment, where one is a prey to sadness and dejection. There sighs are like swords, and each breath a bitter sight; there, is sorrow and lamentation, and a burning eagerness. It is at once day and night. There, is fire, yet a man is depressed and despondent. How, in his bewilderment, shall he continue his way? But he who has achieved unity forgets all and forgets himself. If he is asked: “Are you, or are you not? Have you or have you not the feeling of existence? Are you in the middle or on the border? Are you mortal or immortal?” he will reply with certainty: “I know nothing, I understand nothing, I am unaware of myself. I am in love, but with whom I do not know. My heart is at the same time both full and empty of love.”

The Valley of Deprivation and Death

“Last of all comes the Valley of Deprivation and Death, which is almost impossible to describe. The essence of the Valley is forgetfulness, dumbness and distraction; the thousand shadows which surround you disappear in a single ray of the celestial sun. When the ocean of immensity begins to heave, the pattern on its surface loses its form; and this pattern is no other than the world present and the world to come. Whoever declares that he does not exist acquires great merit. The drop that becomes part of this great ocean abides there for ever and in peace. In this calm sea, a man, at first, experiences only humiliation and overthrow; but when he emerges from this state he will understand it as creation, and many secrets will be revealed to him.

“Many beings have missed taking the first step and so have not been able to take the second–they can only be compared to minerals. When aloe wood and thorns are reduced to ashes they both look alike–but their quality is different. An impure object dropped into rose-water remains impure because of its innate qualities; but a pure object dropped into the ocean will lose its specific existence and will participate in the ocean and in its movement. In ceasing to exist separately it retains its beauty. It exists and non-exists. How can this be? The mind cannot conceive it.”

~ Manteq al-Tayr (Conference of the Birds) Translated by C. S. Nott

Hazrat Farid al-Din ‘Attar r.a (1142-1221)

One of the greatest sufi poet, Farid al-Din ‘Attar was born in Nishapur, in northeastern Iran, in 1142. Attar reached an age of over 70 and died a violent death in the massacre which the Mongols inflicted on Nishapur in April 1221.[1] Today, his mausoleum is located in Nishapur. It was built by Ali-Shir Nava’iin the 16th century.

There is little information on the formative life of the poet other than he was the son of a prosperous pharmacist and that he received an excellent education in medicine, Arabic, and theosophy at a madrasah attached to the shrine of Imam Reza at Mashhad. According to his own Mosibat Nameh (Book of Afflictions), as a youth, he worked in his father’s pharmacy where he prepared drugs and attended patients. Upon his father’s death, he became the owner of his own store.

Work in the pharmacy was difficult for young ‘Attar. People from all walks of life visited the shop and shared their troubles with him. Their poverty, it seems, impacted the young poet the most. One day, it is related, an unsightly fakir visited the shop. The way he marveled at the opulence of the store made ‘Attar uneasy; he ordered the fakir to leave. Looking the owner and the well-stocked shop over, the fakir said, “I have no difficulty with this, pointing to his ragged cloak, to leave; but you, how are you, with all this, planning to leave!”

The fakir’s response affected ‘Attar deeply. He pondered the fakir’s reply for many days and, eventually, decided to give up his shop and join the circle of Shaykh Rukn al-Din Akkaf of the Kubraviyyah order. His new life was one of travel and exploration, very much like the fakir who had inspired him. For a long time, he traveled to Ray, Kufa, Mecca, Damascus, Turkistan, and India, meeting with Sufi shaykhs, learning about the tariqah, and experiencing life in the khaniqahs.

When finally he felt he had achieved what he had been seeking in travel, ‘Attar returned to Nishapur, settled, and reopened his pharmacy. He also began to contribute to the promotion of Sufi thought. Called Tadhkirat al-Auliya (Memorial of the Saints), ‘Attar’s initial contribution to his new world contains all the verses and sayings of Sufi saints who, up to that time, had not penned a biography of their own.

Regarding the poetic output of ‘Attar there are conflicting reports both with respect to the number of books that he might have written and the number of distichs he might have composed. For instance, Reza Gholikhan Hedayat reports the number of books to be 190 and the number of distichs to be 100,000. Firdowsi’s Shahname contains only 60,000 bayts. Another tradition puts the number of books to be the same as the number of the Surahs (verses) of the Qur’an, i.e., 114. More realistic studies consider the number of his books to have been between 9 to 12 volumes.

‘Attar’s works fall within three categories. First are those works in which mysticism is in perfect balance with a finished, story-teller’s art. The second group are those in which a pantheistic zeal gains the upper hand over literary interest. The third are those in which the aging poet idolizes the saint Ali. During this period there is no trace of ordered thoughts and descriptive skills.

One of ‘Attar’s major poetic works is called Asrar Nameh (Book of Secrets) about Sufi ideas. This is the work that the aged Shaykh gave Maulana Jalal al-Din Rumi when Rumi’s family stayed over at Nishapur on its way to Konya, Turkey. Another major contribution of ‘Attar is the Elahi Nameh (Divine Book), about zuhd or asceticism.

But foremost among ‘Attar’s works is his Manteq al-Tayr (Conference of the Birds) in which he makes extensive use of Al-Ghazali’s Risala on Birds as well as a treatise by the Ikhvan al-Safa (the Brothers of Serenity) on the same topic.

Led by the hoopoe, the birds of the world set forth in search of their king, Simurgh. Their quest takes them through seven valleys in the first of which a hundred difficulties assail them. They undergo many trials as they try to free themselves of what is precious to them and change their state. Once successful and filled with longing, they ask for wine to dull the effects of dogma, belief, and unbelief on their lives.

In the second valley, the birds give up reason for love and, with a thousand hearts to sacrifice, continue their quest for discovering the Simurgh.

The third valley confounds the birds, especially when they discover that their worldly knowledge has become completely useless and their understanding has become ambivalent. They cannot understand why both the mihrab and the idol lead to understanding. Devoid of their earthly measures, they lose their ability to distinguish right from wrong.

The fourth valley is introduced as the valley of detachment, i.e., detachment from desire to possess and the wish to discover. The birds begin to feel that they have become part of a universe that is detached from their physical recognizable reality. In their new world, the planets are as minute as sparks of dust and elephants are not distinguishable from ants.

It is not until they enter the fifth valley that they realize that unity and multiplicity are the same. And as they have become entities in a vacuum with no sense of eternity. More importantly, they realize that God is beyond unity, multiplicity, and eternity.

Stepping into the sixth valley, the birds become astonished at the beauty of the Beloved. Experiencing extreme sadness and dejection, they feel that they know nothing, understand nothing. They are not even aware of themselves.

Only thirty birds reach the abode of the Simurgh. But there is no Simurgh anywhere to see. Simurgh’s chamberlain keeps them waiting for Simurgh long enough for the birds to figure out that they themselves are the si (thirty) murgh (bird). The seventh valley is the valley of depravation, forgetfulness, dumbness, deafness, and death. The present and future lives of the thirty successful birds become shadows chased by the celestial Sun. And themselves, lost in the Sea of His existence, are the Simurgh.

~ by Iraj Bashiri