The Masnavi, Book One: Bk. 1 (Oxford World's Classics)

by Jalal al-Din Rumi

  veracious: the epithet commonly used to refer to Abu Bakr (see note to p. 4, line 2, and Glossary).

  Say, come!: Koran 3: 61 and 6: 151, meaning ‘Come and worship God!’

  Heading Commander of the Faithful: see note to v. 1399.

  the Lord has bought!: Koran 9: 111, where it is used to mean ‘bought’ in the sense that the faithful serve God and He rewards them with paradise.

  Lower your lustful gaze!: Koran 24: 30, in a passage instructing modesty in dress and conduct. Rumi cites it here to convey the importance of renouncing sensual pleasure.

  beneath them rivers flow: Koran 2: 25, among many occurrences, where it describes the gardens of paradise.

  the final blast: see note to v. 750.

  By the morning: Koran 93: 1, the start of a sura, or chapter, of the Koran, the tenth verse of which instructs Prophet Mohammad not to drive beggars away.

  He was not begotten: Koran 112: 3, in a passage usually interpreted as a succinct definition of monotheism aimed polemically at Christians.

  Ja’far’s gold: it is unclear whether this refers to the coinage of an Abbasid vizier called Ja’far, or to Ja’far al-Sadeq, the sixth Shi’ite Imam and important Sufi authority, to whom are attributed works on alchemy.

  see by God’s light: see note to v. 2646.

  One drew the Draught of Life from Joseph’s face: this alludes to Koran 12: 19, which describes how Joseph was discovered in a well after being trapped there by his jealous brothers. For Draught of Life, see note to v. 578.

  To watch a fire … escape from hell this way: this alludes to Koran 28: 29–30, which describes how a fire stole Moses’s attention and led him to witness God.

  Jesus jumped … took him to heaven instantly!: this alludes to Koran 4: 157, which presents the Muslim belief that Jesus was not crucified but rather rescued by God and taken directly to heaven.

  A war of vengeance … all the same: this refers to the Prophet Mohammad’s uncle Abbas, who at first fought against him, but later became a follower. The much celebrated Abbasid caliphate was named after him, as they looked back to him as their ancestor.

  Heading A gulf is fixed between them and what they desire: Koran 34: 54, where it refers to a punishment dealt out to those who deny God and the unseen realm.

  Heading ‘If you fornicate, do it with a free woman; if you steal, steal a pearl!’: Rumi uses this Arabic proverb to urge the reader to have a high aspiration.

  Kawsar: see Glossary.

  A hidden treasure: this alludes to a Sacred Tradition (see note to v. 1948), in which God tells David that the reason He created the world was that He was a hidden treasure and wanted to be known. See further Nicholson, vii (Commentary), 176.

  Hajj: the pilgrimage to Mecca which all Muslims are required to perform once in their life if they have the means.

  They’ve turned away from it: Koran 51: 9, where the singular ‘he’ is used instead, in describing those who deny revelation because of their own wickedness.

  the lamp and glass: this alludes to Koran 24: 35, which uses the same terms and has attracted much attention from mystic commentators. Rumi reinforces in this couplet the message of the previous one, which emphasizes the need he feels for Hosamoddin.

  the drink that is divine: see note to v. 611.

  Heed the Koran on those who went astray: the Koran contains many stories about communities who failed to heed God and went astray, with the result that they were destroyed (e.g. see ‘Aad’ and ‘Thamud’ in the Glossary).

  Consult them … regretting it: this is the infamous advice given in a saying attributed to the Prophet Mohammad with regard to the opinion of women, but Rumi uses it here to refer to the urging of the carnal soul.

  It leads you off the path towards the Lord: Koran 38: 26, in a passage which represents God’s speech to David, warning him against following his own desires.

  Heading ‘Since everyone … all the rest’: this refers to a saying of the Prophet Mohammad to Ali (see Glossary), urging him to seek wisdom as a means of gaining proximity to God, rather than mere pious deeds, which others preoccupy themselves with in order to reach the same goal. See further Nicholson, vii (Commentary), 181–2.

  Lion of God: the most common epithet of Ali, concerning whom see the Glossary.

  Mount Qaf: see Glossary.

  Khezr: see Glossary.

  Here’s where we split!: Koran 18: 79, in the story about Moses and Khezr (see Glossary). After Moses fails for the third time to have faith in Khezr, he is told that they have reached the point where they must part ways.

  Up above their hands rests God’s alone: Koran 48: 10, in a passage where taking an oath with the Prophet is said to be the same as taking an oath with God, so the Prophet’s hand represents God’s hand.

  Qazvin: a city located north-west of Tehran in northern Iran. It is unclear why the inhabitants of this town in particular should be associated with tattoos.

  Turning thus from the cave: Koran 18: 17, in the story of the Companions of the Cave (see note to v. 406). The sun’s light is diverted from them by God’s will, so that they are spared the discomfort of its heat.

  Consult them too!: Koran 3: 159, in God’s address to the Prophet advising him to consult his followers.

  Those who think ill of God: Koran 48: 6, in a passage referring to those bound for hellfire because of unbelief.

  All perishes: Koran 28: 88; see note to v. 3067.

  ‘There is no’ for ‘except’ he’s left aside: allusion to Koran 28: 88, where one is instructed not to pray to any other gods, because There is no god other than He and Everything perishes apart from His face.

  For camels, needle eyes are much too small!: this metaphor found in the Gospel of Matthew is also found in the Koran (7: 40), where it describes how unlikely it is for unbelievers to enter heaven.

  Be!: Koran 2: 117; see further the note to v. 1390.

  He works on something new each day: Koran, 55: 29, see note to v. 1831.

  Be!: see note to v. 3080. Here Rumi refers to the two consonants that form the single word for ‘Be!’ in Arabic (kon). Vowels are not normally written in Arabic script.

  under which the rivers flow: Koran 2: 25; see note to v. 2730.

  Be!: see notes to vv. 1390 and 3092.

  So we took vengeance on them: Koran 7: 136, 15: 79 and 43: 25, concerning the punishment dealt out to the disobedient.

  We took revenge: see note to v. 3116.

  A mirror for believers: see note to v. 1337. In this context, however, Rumi uses the same saying of the Prophet Mohammad to make the point that the Sufi master can read the disciple’s thoughts as clearly as looking into a mirror.

  their hearts have goodness: Koran 22: 32, where it describes the faithful servants of God.

  Farmers rejoice: Koran 48: 29, in a passage where believers are compared with strong and tall plants, which fill farmers with delight.

  For at the Gathering … Resurrection Day: the Gathering and Resurrection Day are different names for Judgment Day at the end of time (see note to v. 1925).

  Are you alone … as I created you: Koran 6: 94, in a passage describing unbelievers on the Day of Judgment.

  sleep little when they sleep… seek His forgiveness: Koran 51: 17–18, in describing the qualities of the righteous who will be admitted to heaven.

  God’s land is vast: Koran 39: 10, where it emphasizes the abundant rewards that the righteous can hope to receive.

  they’re asleep … First right, then left… right side… The left: Koran 18: 18, in the story of the Companions of the Cave (see note to v. 406), where it is asserted that, though they moved to the left and to the right, this was by God’s will and they remained asleep.

  I’m taking cumin to Kerman: this is the equivalent Persian expression to ‘taking coals to Newcastle’. The best cumin comes from the city of Kerman in south-eastern Iran.

  I’m better: Koran 7: 12, where this represents Satan’s answer to God upon being asked why he had refused to bow in obeisance
to Adam (see note to v. 544).

  There was a scribe … would recite: the Prophet Mohammad is traditionally believed to have been illiterate, so when he recited the revelations inspired in him it was his companions who would record them in writing.

  Shackled, they must keep their heads up … Behind a barrier, and above a screen: Koran 36: 8–9, where those who cannot be made to heed the truth are described as being impeded from the truth, with the implication that it is God’s will that they should not believe.

  it will be forced to quake … it will say publicly: Koran 99: 1–4, describing one of the signs of the end of time as being when the earth quakes and tells what it has witnessed.

  from Thamud and from Aad: see Glossary entries.

  wild, frightened asses: Koran 74: 50, in a passage describing sinners on Judgment Day.

  Suppress your rage: Koran 3: 134, in a passage describing the qualities of the righteous, which include the ability to control one’s anger.

  Guide us!: Koran 1: 6. See note to v. 2245.

  There shall be no more kinship then: Koran, 23: 101, in a passage describing Judgment Day, when kinship will no longer avail anybody.

  Bu Jahl’s son … those astray: the son of Bu Jahl (see Glossary) was at first an enemy of the Prophet, but later became a Muslim. In contrast, the Prophet Noah’s son eventually went astray.

  qebla: see note to v. 2296.

  God’s bird: this seems to be used here as a metaphor for prophets and saints who serve as spokesmen for God.

  those who stand in ranks: Koran, 37: 165, in a passage describing those devoted to the service of God.

  The world is just a toy … Are merely children: this Persian passage alludes to Koran 29: 64 and 57: 20, which express the same sentiment.

  Spirits and angels to Him will ascend: Koran 70: 4, in a passage referring to Judgment Day.

  Opinion does not free you from all need: Koran 10: 36, where it is asserted that mere opinion is of no avail when faced with the truth.

  Like asses carrying their books: Koran 62: 5, in a passage describing those who were entrusted with the law revealed to Moses, but failed to live in accordance with it.

  ‘He!’: the Arabic word for ‘he’ is commonly used by Sufis as the name representing the essence of God, and is often chanted in worship.

  Water of Life: see note to v. 578.

  So understand ‘Last night I was a Kurd, Now I’m an Arab though!’: this is also cited in the prose introduction of the Masnavi (see note to p. 4, l. 5).

  the hand of Moses: this refers to the Koranic description of Moses’s hand turning white owing to the light of God (see e.g. Koran 7: 107).

  Seat of Certainty: Koran 54: 55, where the righteous are assembled in heaven.

  Heading ‘How are you … God’: This refers to a saying of Prophet Mohammad in response to Zayd’s (see Glossary) saying that he had woken up ‘a true believer’. When the Prophet asks him further about this, Zayd relates his experiences, including staying awake all night and witnessing visions of God’s throne and the people in heaven and hell. See further Nicholson, vii (Commentary), 204–5.

  The day their faces will turn black or white: Koran 3: 106, referring to Judgment Day.

  Inside its womb: the womb of the soul signifies the body.

  The damned … identify: this alludes to a saying of the Prophet Mohammad in which it is stated that people are either blessed or damned already in their mother’s womb. The second hemistich alludes to Koran 55: 4, which expresses the same assertion that the guilty can be identified by signs on them. See further Nicholson, vii (Commentary), 205.

  By the light of God: see note to v. 2646.

  those of highest stature: Koran 95: 4, where it describes the lofty form in which Man was originally created before having been reduced to the lowest depths as earthly creatures. Only those who believe in God and do good deeds regain the highest stature.

  The Turks from Indians then we can discern: in Persian literature Turks represent fair-skinned people while, in contrast, Indians represent dark-skinned people.

  the Resurrection: see note to v. 1925.

  Kawsar: see Glossary.

  God feels no shame: Koran 33: 53, where it means that God does not hesitate to tell the truth about your inappropriate behaviour, though the Prophet Mohammad does.

  Like Salsabil and Zanjabil: the names of two of the four streams in heaven, which the inhabitants will drink from (Koran 76: 17–18).

  King Solomon’s ring: in the Sufi tradition this is associated with God’s Greatest Name, which has power over all things, including the bodily senses.

  That day when all the secrets are revealed: Koran 86: 9, referring to Judgment Day.

  Draughts of hot water … poured: Koran 47: 15, describing what those sent to hell receive.

  Bad women to the bad men: see note to v. 1505.

  Prostrate before him, move near constantly!: Koran 96: 19, in encouragement of those keen to worship God.

  Boraq: see Glossary.

  qebla: see note to v. 2296.

  Believers in what is unseen: Koran 2: 3, describing the believers, those to whom the Koran has been sent.

  Does it look cracked to you?: Koran 67: 3, which is found in the context of describing the heavens as examples of God’s perfectly formed creation, in which cracks cannot be seen.

  And different wings of light—some four, some three: Koran 35: 1, describing the angels. The number of wings is usually seen as referring either to pairs of wings or having a purely symbolic significance, as it is used in this passage by Rumi.

  My followers are stars: part of a saying of the Prophet Mohammad about his Companions (see note to v. 367).

  I have been inspired: Koran 18: 110, as part of God’s instruction to Mohammad about what to say about his own status as a mere human who has been chosen to be God’s messenger.

  The Merciful sits on the throne: Koran 20: 5, describing God on the heavenly throne as ruler of heaven and earth.

  stand before us: Koran 36: 32, 53, describing Judgment Day.

  with slavery’s earrings on: slaves in Persia traditionally wore earrings to indicate their status and the identity of their masters.

  O Lord, You have revived us: Koran 40: 11, describing Judgment Day.

  large bowls like troughs: Koran 34: 13, in a passage describing the powers and favours which Solomon was granted by God, including the making for him of large bowls like troughs by demons placed under his control.

  Water of Eternal Life: see note to v. 578.

  fear of the Divine: Koran 22: 32, where it represents the humility felt by the pious before God.

  Commander of the Faithful: see note to v. 1399.

  Why herbs… in its place: an allusion to Koran 2: 61, which describes the ingratitude of Moses’s community towards God who had provided them with food. See also vv. 80–5.

  He said ‘I was with God the night before: this alludes to a saying of the Prophet Mohammad in which he explains that he is nourished by God at night and so he has no need to break his fast as his followers do. See further Nicholson, vii (Commentary), 214.

  Since you’re ‘the gate to where God’s knowledge is’: this is taken from a famous saying of the Prophet Mohammad in which he describes himself as ‘the city of knowledge’ and Ali (see Glossary) as ‘the gate’ to the city.

  There is none like Him: Koran 112: 4. See note to v. 2770.

  Commander of the Faithful: see note to v. 1399.

  You did not throw when you threw: Koran 8: 17. See note to v. 619.

  Father of Dust: One of the nicknames of Ali.

  The testimony of a slave … at court: According to Islamic Law, the testimony of a witness is valid only if he is free and not a slave.