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 in 2008.

Sufi Circle 18 March 2008

Oh, happy the soul that saw its own fault, and if any one found a fault, wished eagerly to take that fault upon itself!

Because half of every man has always belonged to the realm of faults, and the other half of him to the realm of the Unseen.

Since you have ten sores on your head, you must apply the plaster to yourself.

Finding fault with the sore in yourself is the right remedy for him who is at fault; when he has become contrite, it is then the proper occasion for obeying the Prophet's injunction, "Have pity".

Even if you have not the same fault, be not secure; maybe, that fault will afterwards become notorious in you.

You have not heard from God the comforting words "Do not fear": why, then, have you deemed yourself secure and happy?

Mathnawi Book 2 vv. 3034-3039

Or you hypocritically excuse yourself, saying, "I am held back (by what I have to do) in maintaining my wife and children.

Neither have I leisure to scratch my head, nor have I leisure to cultivate religion.

O so-and-so, remember me in thy benedictions, that in the end I may become one of the saints."

These words he does not even speak from true passion and ardour; 'tis as though a drowsy man muttered some idle talk and went to sleep again.

Mathnawi Book 2 vv. 3067 - 3070

Sufi Circle 4 March 2008

Where is the wise and discerning believer, that he may distinguish effeminate wretches from men?

If there be no faulty things in the world, all fools would be shrewd merchants.

Then it would be very easy to know the value of goods: when there is no defect, what is the difference between the incompetent and the competent appraiser?

And if everything is faulty, knowledge is of no advantage: since everything here is common wood, aloes-wood is not to be found.

He that says, "All are true" - 'tis folly on his part; and he that says, "All are false" - he is damned.

Those who trade with the prophets have gained thereby; those who trade with colour and scent (worldly vanities) are blind and blue (miserable).

The snake (mar) appears in the eye as riches (mal): rub both your eyes well!

Do not consider the happiness of this worldly traffic and profit: consider the perdition of Pharaoh and Thamud.

Mathnawi Book 2 vv. 2938 - 2945

Thee thy sincerity had made a seeker; for me, toil and search opened the way to a feeling of sincerity.

I was sowing the seed of fortune in the earth, though I fancied it was labour without  wages and hire.

'Twas not labour without pay; 'twas an excellent earning: for every grain that I sowed, a hundred grew.

The thief went underhand by stealth to a certain house: when he entered, he saw that it was his own house.

Mathnawi Book 2 vv. 3006 - 3010

Sufi Circle 19 February 2008

Courtesy that comes to the tongue without sincerity of heart and soul is like herbs on the ash-heap, O friends.

Look at them from afar and pass on: they are not fit for eating or smelling, O son.

Do not, indeed, incline towards the courtesy of the faithless, for it is a ruined bridge: heed well my warning.

If a fool set foot on it, the bridge will break, and will shatter that foot of his.

Mathnawi Book 2 vv. 2840-3

The Wisdom of the Qur'an is like the true believer's stray camel; every one has certain intuitive knowledge of his own stray.

Mathnawi Book 2 vv. 2910

Sufi Circle 12 February 2008

The man that is debarred from the Essence sees the Divine action as proceeding from the Attributes: he that has lost the Essence is confined to the Attributes.

Inasmuch as those united with God are absorbed in the Essence, O son, how should they look upon His Attributes?

When your head is at the bottom of the river, how will your eye fall on the colour of the water?

And if you come back from the bottom to the colour of the water, then you have received a coarse woollen garment and given fine fur in exchange.

The piety of the vulgar is sin in the elect; the unitive state of the vulgar is a veil in the elect.

Mathnawi Book 2 vv. 2812-6

Sufi Circle 5 February 2008

He (Iblis) said, "How do you know the difference between falsehood and truth, O thinker of vain fancies, you that are filled with idle thoughts about me?"

He answered, "The Prophet has given me an indication: he has laid down the touchstone (criterion) for distinguishing the base coin and the good.

He has said, 'Falsehood is (the cause of) disquiet in men's hearts'; he has said,'Truth is (the cause of) a joyous tranquillity.'

The troubled heart is not comforted by lying words: water and oil kindle no light.

Only in truthful speech is there comfort for the heart: truths are the bait that entraps the heart.

Sick, surely, and ill-savoured is the heart that cannot distinguish the taste of this and that.

When the heart becomes whole (is healed) of pain and disease, it will recognise the flavour of falsehood and truth.

Mathnawi Book 2 vv. 2732-8

Sufi Circle 29 January 2008

You have learned a trade to earn a livelihood for the body: now set your hand to a spiritual trade.

In this world you have become clothed and rich: when you come forth from here, how will you do?

Learn such a trade that hereafter the earning of God's forgiveness may come in as revenue to you.

Yonder world is a city full of trafficking and earning: think not that the earnings here in this world are sufficient.

God most high has said that beside the next world's earnings these earnings in the present world are but as children's play -

As a child that embraces another child pretending to be an adult lover;

Or as children at play set up a shop, but it is of no use to them except as a pastime.

Night falls, and the child who played shopkeeper comes home hungry: the other children are gone, and he is left alone.

This world is a playground, and death is the night: you return with an empty purse, tired out.

The earnings of religion are love and inward rapture - capacity to receive the Light of God, O you obstinate one!

This vile fleshly soul (nafs) desires you to earn that which passes away: how long will you earn what is vile? Let it go! Enough!

Mathnawi Book 2 vv. 2592-2602