Moses’ rod had here a transformation: see note to v. 966.
Mountains sang David’s Psalms . . . like wax in David’s hand: an allusion to Qur’an 34: 10, where mountains and birds repeat David’s Psalms at God’s command, followed by an allusion to Qur’an 34: 10–11, where it is said that God taught David how to make garments of chain-mail and gave him the power to make iron soften for this purpose.
The wind would bring what Solomon conveyed: this miracle of Solomon features in a memorable story in Book One (vv. 960–74).
The sea would understand what Moses said: an allusion to the parting of the waves for Moses and his followers.
The moon saw Ahmad point: an allusion to the Prophet Mohammad’s miraculous splitting of the moon in two.
wild flames would turn . . . to roses and not burn: an allusion to God’s rescue of Abraham from Nimrod’s fire. Abraham was miraculously protected by God, who turned the fire into a comfortable rose garden for his sake.
Just like a snake, the earth gulped Korah down: a biblical figure (Num. 16) who is also mentioned in the Qur’an (28: 76–82, 29: 39, and 40: 24). As a punishment for behaving arrogantly towards Moses and hoarding his wealth, he was swallowed up by the earth.
The pillar learnt to moan and earned renown: an allusion to the story about the moaning pillar in the Prophet Mohammad’s biography, which is also retold by Rumi in Book One (vv. 2124–30).
Stones gave Mohammad a salute one day: an allusion to the story about the gravel testifying to Mohammad’s Prophethood, which is also retold by Rumi in Book One (vv. 2165–71).
To John the Baptist . . . with the uninitiated: this alludes to a tradition among the ‘Stories of the Prophets’ which relates that a mountain opened up to protect John the Baptist from his pursuers.
This is the view of the Mu’tazilite: a member of the first school of Sunnite systematic theology, which established the methodology adopted by the later schools. The Mu’tazilite school itself grew out of favour by the tenth century among Sunnites. They were criticized by traditionalist Sunnites for overstressing the value of reason and giving it precedence over revelation, including by interpreting scripture analogically.
Resurrection Day: see ‘Resurrection’ in the Glossary.
like Hajjaj, are cruel!: Hajjaj ebn Yusuf al-Thaqafi (d. 714) was a notoriously tyrannical governor of Iraq for the Umayyad dynasty.
By his snake-like rod doing what God willed: see note to v. 37.
Adam and Satan’s duel shows I’m right: an allusion to the Qur’anic story (2: 30–4) where God instructs the angels to prostrate before Adam, His vicegerent on earth. All of them obey except Satan (known also as Eblis).
Tammuz: the name of a mid-summer month in various ancient calendars.
You are returning: see note to v. 464.
Divine Truths take you to His company: this involves wordplay centred around the term ladunni, which came to be used to designate the divinely communicated knowledge of mystics, but originates from the Qur’anic story (18: 65–82) about Moses and Khezr, where it specifies that Khezr’s knowledge came from God’s presence.
‘We’ve no knowledge!’ you should say Until ‘You taught us’: Qur’an 2: 32, where it represents the angels’ response to God after He informs them that He is establishing Man as His vicegerent.
not from East nor West: Qur’an 24: 35, where it forms part of the famous and enigmatic description of the Light of God.
the people in prostration: Qur’an 26: 219, where it refers to devout worshippers of God.
the state Bu Bakr gained in his presence: this alludes to the story about the Prophet Mohammad’s escape from Mecca. He hides in a cave with his friend Abu Bakr to evade pursuants, and in later tradition Abu Bakr’s presence in his company is regarded as a means by which this friend of his gained spiritual benefit.
Mere tales of past folk: Qur’an 6: 25, where it represents a dismissive opinion about the Qur’an expressed by those who deny its divine origins.
A roof is under Zayd yet over Amr: Zayd and Amr are the names used in Arabic grammatical constructions, similar to X and Y in English.
from fish to moon: this expression involves wordplay because in Persian moon is mah while fish is mahi.
souls of your father: this is simply a term of endearment for one’s children and has no mystical connotations.
Not those tales again!: this is a Persian translation of Qur’an 6: 25, concerning which, see note to v. 1150.
The Red Sea in which lower selves are drowned: an allusion to the drowning of Pharaoh’s army during their pursuit of Moses and his followers, for whom the waves had parted.
Neither born nor begetting: Qur’an 112: 3, part of a famous monotheistic declaration in a short chapter of the Qur’an that is often interpreted as being polemically aimed at Christians.
Each Sufi is ‘the moment’s son’: a very frequent epithet for Sufis, ‘the moment’s son’ is usually interpreted as meaning the Sufi has surrendered to the dictates of each moment’s divine command that is inwardly inspired in him.
That sets . . . ‘The ones that set aren’t loved by me!’: Qur’an 6: 76, in the account of Abraham’s search for a god truly worthy of worship—he worships in turn a star, the moon, and the sun, until he witnesses that each one of these is transient, at which point he declares, ‘I don’t love the ones that set.’ This search leads him ultimately to worship none but the Eternal Creator.
never born . . . does not beget nor was begotten: Qur’an 112: 3; see note to 1320.
enter their homes through the gate!: Qur’an 2: 189, a verse that is often cited as a proverb to mean that one should do things in the proper way.
seventy-two sects: a motif that is found in various hadiths (see Glossary) referring not only to Muslims but also to Jews and Christians, it invariably serves to underline divisions and disputes.
it will travel straight . . . or hobbling feebly: this is a play on Qur’an 67: 22, which poses the question ‘Is one who walks with his face hung down better guided or one who walks erect on a straight path?’
Heading Parable about a man becoming ill . . . and the story about the teacher: this heading is inappropriate because it is followed only by the story about the teacher, so it suggests a complicated relationship between section headings and their content.
Like the Egyptian women . . . cannot see what’s there: an allusion to the Qur’anic story about Joseph. His beauty causes Egyptian women to become so mesmerized that they cut their own hands with knives (12: 31).
Homa: see ‘Homa’ in the Glossary.
Each dawn I have a new activity: an allusion to Qur’an 55: 29, which also describes how God is always involved in activity.
a palm-fibre cord: Qur’an 111: 4–5, where it describes the wife of Abu Lahab (see ‘Bu Lahab’ in the Glossary), who is interpreted in tradition as a mortal enemy of the Prophet Mohammad in Mecca.
the carrier of fuel: see previous note.
Are blind and seeing men the same to you: Qur’an 6: 50, where it is part of what Mohammad is instructed to say to sceptical contemporaries.
I am a master, though not yet a youth!: this alludes to the presentation of Jesus in the Qur’an as a Prophet from birth through its report of him confirming his status while still a newborn (Qur’an 19: 30).
a mercy to the world of men: Qur’an 21: 107, where it appears to refer to the Prophet Mohammad because it is part of an address to the recipient of the Qur’an in the second person (‘We have not sent you except as a mercy to the worlds’). This is not an inherently exclusive statement, and Rumi applies it here to the Friends of God.
By the time: this is a common way of referring to the 103rd chapter of the Qur’an, which begins with this phrase. That short chapter indeed pairs patience and truth with each other in its third verse.
Daquqi: this does not appear to be a historical figure. In view of the miraculous, visionary content that is relayed in autobiographical form here, it is perhaps Rumi’s way of sharing
his own experiences. ‘Daquqi’ appropriately means ‘seller of eye salve’.
where the two seas merge: Qur’an 18: 61, where it also identifies the location where Moses found Khezr.
He guides whom He pleases: Qur’an 74: 31 in a theological statement about God and his relationship with His creation.
I can’t find praises fit for You to send: this is based on a saying of the Prophet Mohammad.
the lote tree’s place: Qur’an 53: 14–16, where, in a passage about the Prophet Mohammad’s ascension to heaven, it refers to a lote tree marking the utmost reach of heaven and the limits of human understanding.
Beyond the ox and fish and then some more: in medieval Islamic accounts about the process by which God created the world, an ox and fish commonly feature, with the former lifting up the earth and the latter serving as its foothold.
Would that my people now could see!: Qur’an 36: 26, where it refers specifically to the ability to see how God has shown generosity to His Prophets.
We’ve sealed their eyes. There are no sanctuaries: the first part of this hemistich alludes to Qur’an 2: 7, which refers to unbelievers.
Read ‘Not until the Prophets . . . they’d been denied’: Qur’an 12: 110, where it similarly describes the point at which aid came to the Prophets.
tashdid: this is the doubling of a consonant in the Arabic language, which causes a significant change in the meaning of verbs.
He told the stars and trees to all prostrate: Qur’an 55: 6, where this miracle is presented among a list of the evidences for God.
A congregation-leader who is blind: it is classified as disapproved, though not forbidden, for a blind person to lead the congregation for the Islamic prayer.
from Syria to Rayy!: Rayy is south of modern Tehran. This expression therefore means a long distance apart.
the takbir: the statement ‘God is great!’ (Allah akbar) with which the call to prayer begins.
While making sacrifices they exclaim ‘God’s Great!’: this alludes to the fact that the same statement, ‘Allah akbar’, is used when making sacrifices in the Islamic tradition at the culmination of the Hajj pilgrimage.
Ishmael’s the body . . . the takbir in the slayer’s role: Rumi here makes use of the story of Abraham’s willingness to sacrifice his son (identified as Ishmael in the Islamic tradition) to represent the soul’s discarding of the body.
Bismillah: an abbreviation of the Arabic phrase meaning ‘In the name of God, the Merciful, the Compassionate’, with which the Qur’an begins and which is used by pious Muslims to start any important activity.
He turns his head right for the salutation: this action is performed at the end of the Muslim ritual prayer.
pir: this Persian word means both ‘old man’ and Sufi master.
When he said, ‘I’m of fire, while he’s of clay’: Satan’s protest at Man’s elevation by God above the angels in Qur’an 7: 12.
Where?: in Persian koo means ‘where?’ as well as representing the cooing of a dove.
‘I’ll answer’: an allusion to Qur’an 40: 60 where, using the same construction, God says he will answer the petitioner’s prayer.
Abraham’s fire changed just like this as well: see note to v. 954.
Did we not expand?: Qur’an 94: 1, at the start of a chapter of the Qur’an that is traditionally interpreted as God’s reassurance and encouragement to the Prophet Mohammad on the basis of the support He had already provided for him.
My joy’s in ritual prayer: a saying of the Prophet Mohammad.
So how then was Man honoured?: an allusion to Qur’an 17: 70, which mentions how God has honoured mankind using the same verbal construction.
I’m part of fire . . . Not light, which goes to God like a pure soul: this alludes to the understanding in the Islamic tradition that Satan and the jinn are made from fire, in contrast to angels, which are made from light.
Take me with you . . . slaying there a foe: this refers to the episode about David’s famous fight with Goliath that is mentioned in Qur’an 2: 249–51.
Iron became wax . . . Made chain-mail you’d been specially taught to do: see note to v. 703.
Mountains were Prophets . . . in their recitation: an allusion to Qur’an 34: 10, which is commented on further by Rumi in vv. 4271–84 of this book.
The stones of those birds . . . that poor beast bore the brunt: an allusion to the story referred to in Qur’an 105 about God’s miraculous intervention by means of birds throwing down stones to destroy enemies of the Prophet’s tribe who boasted an elephant with their huge army.
Strike the slain man with that cow’s tail!: reference to a Qur’anic version (2: 67–73) of the Old Testament story of the red heifer. The animal is referred to simply as ‘Moses’ cow’ in the text (and it is yellow rather than red in colour according to the Qur’anic version). God commands through Moses that such an animal be sacrificed and its tail used to whip a dead body, in order to make it come to life again.
Night of Power’s: this is the most auspicious night of the Muslim calendar, when there is intense communication between the divine and earthly realms, on the basis of the short 97th chapter of the Qur’an’s description of it.
would He Have said that infidels are dead?: this refers to Qur’an 39: 30, where God describes infidels as being dead, using the same Arabic term.
The Torah, Psalms and Bible . . . the truth inside: this alludes to the Muslim belief that all the Abrahamic books of Revelation come from the same source and confirm each other.
The self’s a snake . . . the emerald that blinds: an allusion to the belief that emeralds can blind snakes.
They do not know: in numerous verses of the Qur’an, sceptics are described as those who ‘do not know’ using the same verbal construction.
Be firm and constant!: Qur’an 11: 112, where it represents a command from God to the Prophet Mohammad.
Simoom-self’s effect: the Simoom is a devastatingly strong desert wind.
was parted: Qur’an 26: 63, which describes Moses’ parting of the waves.
Be silent!: Qur’an 7: 204, where the command is given to be silent when the Qur’an is recited.
Heading Kalila and Dimna: a collection of fables originating from South Asia in the third century CE, which was available to Rumi in Arabic and Persian translations.
Satan’s eye could perceive no more than clay: see note to v. 2301.
Between two fingers: this alludes to a saying of the Prophet Mohammad about the hearts of all men being held ‘between two fingers of the Merciful God’.
pair of fingers: see previous note.
What do you know . . . that cheeks and tresses you should mention?: this alludes to the symbolic use of the parts of a human head in Persian poetry.
Moses thought it a rod . . . showed it was a snake: this alludes to the story about Moses and the magicians which is referred to many times in the Qur’an. See note to v. 37.
Cursed Satan used analogies . . . till Judgment Day: see note to v. 2301.
Unembalmed corpses . . . reached Lot’s community!: see note to v. 87.
What’s a mere elephant . . . could not stand up again!: see note to v. 2524.
ababil: is the Arabic word for the birds mentioned in the Qur’anic account of God’s intervention against the foes of Mecca who had an elephant with their army.
The Masnavi, Book Three Page 40