Divine Face of Maulana Jalal ud Din
    Muhammad Rumi
A shopkeeper had a smart talking parrot. It would take care of the shop in its
owner’s absence and would prattle with the customers. It was amusing for
all. One day, when the parrot was usually busy taking care of the shop, a cat
jumped after a mouse in the shop. The parrot afraid of cat jumped in the
middle and many bottles were deranged. The expensive oils and extracts
were wasted and the shop was a mess. The shopkeeper was returning from
happily; he was bewildered to see the mess. He was so much angered that
he caused a heavy blow at parrot’s head that it lost all its feathers and
became bald. The parrot was dumbfounded. It took to heart the shopkeeper’
s blow and stopped to talk.  The shopkeeper felt sorry, he repented that why
he had ever hit that bird? He did his best to regain parrot’s speech: gave
charity to poor showed him wonderful and amazing things, but parrot did not
utter a word. One day the parrot saw a bald dervish passing by. Parrot at
once exclaimed! “O bald One! What happened to your hair? You too had
spilt oil from jars?” The passers-by smiled at the parrot's keen assumption:
It took Dervish to its own likeness. Can a parrot and a dervish share the
same disposition?

Parrot is just an imitator; it is not a scholar. The imitators can entertain or
indulge in discursive knowledge but they cannot construct knowledge.
Rumi here explains the difference between discursive logic and spiritual
enlightening. All knowledge is not pure and constructive; all scholars
cannot guide people to the right path. Knowledge is Power but it is
mastered by genuine and brave persons like Moses while it prisons fake
and guile sorcerers. True knowledge is liberating; it is acquired by heart and
not through sense perception. All senses but mislead men. We see what we
want to see and hear what we want to hear.
A window to
Maulvi Ma’nvi

Translation and
Seema Arif
Further Links for Rumi
1. Dar ul Masnavi
2. Diwan-i-Shams
3. Fi hi Mah Fi (Discourses)
4. Whinfield on Rumi
5. Raza Rumi
6. Khamush
7. Poetseers
8. Rumi and America
9. My papers on Rumi
10. Life and Works of Rumi
Picture Gallery
The Parrot and the Shopkeeper
Mathnavi Maulvi Ma'nvi
Volume 1

Don’t assume that skill of pure thou can ever own
Though (sheer) milk and (sher) lion are written in the same tone.
Milk one drinks and nourishes on
Lion but kills the men fully grown.
A little mistake may lead the world astray
Few acquaint with ‘Abdal’ - masters of the way.
Unfortunate souls had been lacking in vision
They “see” the “good” and the “evil” as one.
Equality with Prophets they had profaned!  
Awliyas are not distinguished, they exclaimed!
They are human beings, and we are too,
Sleep, wake up, and eat food, we all do!
Blind cannot see; never did they behold
A million stations in between they did hold.
Both of insects their food from same source bring
One has produced sweet honey, the other hard sting.
Both the stags had grazed, drank on the same shore,
One hath produced dung, the other musk pure.
Both stalks have been drinking at the same canal
One is hollow inside, the other full of sweet sugar
Hundred of examples here I can simply quote
For seventy years’ parting of ways they note
He eats, chews, swallows but excretes the waste
Here all eaten hath been with Allah’s Nur graced
He eats, all turned to deceit, misery and jealousy
Here all eaten hath grown with Allah’s bounty
It is the land pure, that is corrupted and saline
This is innocent angel; he the beast to demons resign
Though both doth bear a similar disposition
The sweet and saline carry purity within
No one can deem but only the men of taste
Curd doth clearly sweet and sour separate
The men of knowledge are an authority on taste
Telling the difference between honey and wax, the candle paste.
The Difference between the Master and
the Hypocrite
(1) Abdal are specially appointed people by Holy Enclave or Supreme Council.  Click for detail

(2) Awliyas are saints or “friends of Allah” whom Allah The Almighty had graced with knowledge. (see
Sainthood and Wilayat)
Click for detail

(3) It is the quality of the essence, which makes difference.

(4) Nur is Divine Light. A fake person intakes pure knowledge but utters waste, because it is full of
doubt, skepticism, and it does not lead to contentment of soul. The righteous assimilates knowledge
and becomes part and parcel of the Divine Scheme. He is the guiding light – the torchbearer for his
followers like Prophets.
Let us continue with the story….
Let us begin with the story........
The Difference Between Magic and

Don’t assume that skill of pure thou can ever own
Do not regard miracles same as magic you do
Upon deceit and hypocrisy lies not the duo
To wage war on Moses the sorcerers picked
Sticks like staff Moses held, so they tricked
But a huge difference hath been witnessed by wise
Just not in sticks, but in Art a great distance resides.
One God loathed, hath cursed with His Might
The other He hath blessed with bounty & light.
Un-believers’ hearts malice like monkeys they hide
It’s not just a secret wish but adversity; do decide.
Whatever a man does; monkey follows the same
Quick and fast in producing actions in his name
He in illusion regards identically both have performed
The quarrelsome can’t perceive the difference in cold
(5) Appearances are fake and deceptive. Unless a leader himself is transformed, he cannot lead the
followers to truth. Just following particular rites and customs or maintaining a particular appearance
are not enough to abide by a religion. One has to follow it in essence: the principles and values to be
called a true believer or practitioner of a faith.

(6) Whatever a monkey may do, he may never be regarded man, because he can never equal a Man
in intelligence. Monkey is an imitator, not a genuine teacher. A monkey’s heart is but full of malice
and adversity, and he would like to cheat whenever he may find a chance. His intelligence is tricky; it
may entertain, but does not include any beneficial measure for humanity, like a horse does in its
inherent discipline, hard work and faithfulness.  
Copyright 2008 Jehan-e-Seema. All rights reserved.
All material in this page is original writing of  Seema Arif. Using it in any form of publication and print media
without prior permission will be considered against violation of rights. While quoting in research papers
proper referencing should be used.
Jehan Nawardi