2312020 Discourses of Rumi

8/8/2019 2312020 Discourses of Rumi

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DISCOURSES OF RUMI

(OR FIHI MA FIHI)

BASED ON THE ORIGINAL TRANSLATION BYA. J. ARBERRY

introduction

Recognized as perhaps the greatest mystical poet of Islam, Jalalal-Din Rumi (1207-1273) communicated something through hiswriting that has attracted spiritual seekers from almost everyreligion in the world, for hundreds of years. Even in his day, Rumiwas soughtout by merchants and kings, devout worshippers andrebellious seekers, famousscholars and common peasants, men andwomen. At his funeral, Muslims, Christians, Jews, Arabs, Persians,

Turks and Romans honored him. Listen to his call for seekers oftruth:

Come, come, whoever you are.

Wanderer, worshipper, lover of leaving.

It doesnt matter.

Ours is not a caravan of despair.

Come, even if you have broken your vow

a hundred times.

Come, yet again, come, come.

Rumis love and honor for all religious traditions was not alwayspopular in his day, and often provoked criticism from the moredogmatic. A story is told that one such public challenge came froma Muslim dignitary, Qonavi, who confronted Rumi before anaudience. You claim to be at one with 72 religious sects, saidQonavi, but the Jews cannot agree with the Christians, and theChristians cannot agree with Muslims. If they cannot agree witheach other, how could you agree with them all? To this Rumi

answered,Yes, you are right, I agree with you too.

Although kings were his followers, Rumis critics could neverunderstand why Rumis greatest love and dedication went to whatthey called, the tailors, the cloth-sellers, and the petty shopkeepers- uncouth and uncultured ruffians. Yet even amongst these, hisdearest companions, Rumi allowed no vanity. The story is told that


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one day, while Rumi was in deep contemplation, surrounded by hisdisciples, a drunkard walked in shouting and stumbling. The manstaggered toward Rumi, and then fell on him. To Rumis followerssuch a disgrace of their teacher was intolerable, and they rose asone to rush the ignorant fool. Rumi stopped them with his raised

hand, saying, I thought this intruder was the one who wasintoxicated, but now I see it is not he, but my own students who aredrunk!

There are thousands who believe that Rumis presence (baraka)still exists today, and still teaches. If this is true, it is certainly largelydue to the remarkable vitality that can be found in his writings andpoetry, and a relevancy they contain that reaches to our inner core.Rumis poetry has captured the hearts of spiritual seekers aroundthe world because of its depth and beauty. His verses sketch out thewhole panorama of life, from human sorrow and devotion, to theuniversal breadth of Gods hidden plan. His poetry seems fathomless

and endless.Rumi has also left to us another manuscript that is not so well

known - the collection of discourses given at the gatherings with hisstudents. It Is What It Is (Fihi ma Fihi) is a record of these spiritualdiscussions that often followed music and dance, the reciting ofsacred poems and phrases, and the now famous Whirling Dervishexercise that Rumi originated to enliven and bring spiritual openingto the rather somber people of Konya, Turkey, in his day.

This present book is edited and rewritten from

A. J. Arberrys original English translation, published in 1961 as

Discourses of Rumi. Arberry himself admitted that his scholastic,literal, work is not an easy book to readand the original is by nomeans easy always to understand. According to more recentstudies of the original manuscript (Chittick and Shah, for example,)Arberrys translation also has some technical errors, and betterunderstandings of Rumis subtle spiritual teachings have come tolight. I hope this edition will help illuminate and clarify suchpassages, and to build on Professor Arberrys contribution. If youwere to compare the original manuscript of Rumis discourses withthis present book, the first change you might notice would be thedropping of phrases like, may Allah bless him and give him peace,

after every reference to a saint or prophet, which was the properand respectful way of speaking in Rumis day, and still istoday insome parts of the world. Also, Rumi makes numerable references tothe Koran and quotes from it frequently. Since Rumis listeners knewthe Koran well, such quotes were familiar and personal brushstrokes. However, to many readers of this book this will not be so.Therefore, I have removed a few quotes that could prove confusing


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to those who do not know the Koran, or might disturb the directionof Rumis message.

Rumis reference to God is always deeply personal. Whether heuses the masculine term Allah, or refers to God as The Beloved,it is nearness and closeness to God that Rumi is expressing.

Unfortunately, the English language has no personal, neutralpronoun for God. To always use He in referring to God, to mankind,or to any general person, was common practice when Arberryreleased his edition, but seems too masculine today. In RumisPersian language, God has no gender, and Rumis symbolicportrayal of God uses images of the Lover, and the Ocean, as oftenas the King. Therefore, I have used It to refer to God in places, tohelp rise above gender, but have also used He and Beloved togive the personal closeness of Rumis message.

The flow, rhythm and impact of Rumis images are what I havetried to preserve, over everything else. These inner subtleties are,paradoxically, more important than the apparent point he is making.For example, in discourse Twenty-Six Rumi says, Beware! Do notsay, I have understood. The more you understand and grasp thesewords, the farther you will be from understanding them. Theirmeaning comes in not understanding. Such insights can not beexplained, we must catch them inwardly, with only the subtle cluesthat Rumi leaves to guide us.

Follow Rumi closely in this way, and you will see a string thatholds one pearl to the next on this necklace. Each story, each image,is a new moment in Rumis discourse, yet rarely is it broken from the

last moment. Step by step, Rumi is dancing. We must be limber andflexible to follow without losing that thread. Yet, hidden in therhythm and pattern of Rumis dance is his true intention.

Even today, Rumi challenges many of our basic culturalassumptions, and often in ways we may not notice if we arentcareful. It is easy to make the mistake of rejecting an idea on thegrounds that it is out of date, or that it sounds merely like atraditional, orthodox opinion. I would caution about ever jumping tothis conclusion with Rumi, since you will more likely find that he hascaught you making the very same error.

For example, in discourse Twelve, Rumi asks the question, If asaint, who carries Gods secret jewel [spiritual grace], strikessomeone and breaks their nose and jaw, who is the wronged party?Rumi claims it is the saint who has been wronged. Since the saint isconsumed in God, their actions are Gods actions. God is not called awrongdoer.

At first glance, this smacks of religious zealotry. The same sortthat brought about the killings and murders of the Inquisition. No


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different than any other self-justified excuse. Anyone can blame Godfor their own choices, we say. But read Rumis words closely; he isnot talking about justifying violence. He is asking what makes an actright or wrong, good or bad. He is asking us to look beneath ourcultural ideas of right and wrong to see the true cause: Gods will.

But the problem doesnt stop here, since we have not yet caughtRumis vision. Our culture rejects ideas of Absolute Right or Wrong.We have learned that each person must decide for themselves whatis true, and no outside authority has the right to force theirperspective. And so, after centuries of petty religious battles andchurch-state slaughters, we have solved the problem socially byplacing relative truth above Absolute Truth. In other words, we stilldont believe the saint has the right to strike out.

Rumi knows all this, and is way ahead. He goes on to say, Awesterner lives in the West. Anoriental comes to visit. The westerneris a stranger to the oriental, but who is the real stranger? Is not theoriental a stranger to all the West? In other words, sure the idea ofa Holy War, or a true saint using violence sounds strange and wrongto us, but does that mean it is wrong? Who is the real stranger toTruth?

Rumi continues, This whole world is but a house, no more.Whether we go from this room to that room, or from this corner tothat corner, still are we not in the same house? But the saints whopossess Gods jewel have left this house, they have gone beyond.Mohammed said, Islam began a stranger and will return a strangeras it began.

In this way, Rumis words come right through time and ask ustoday, Can you accept that a true Lover of God could carry Godsauthority? Can you see, because of what they carry, they will alwaysbe a stranger to this world? So who is out of date? Certainly anyonebound by the culture of their time, anyone who is not moved bysomething greater.

If you see what is happening here, you will see that Rumi is usingour own unexamined aversions and dislikes to teach us. Some ofRumis most profound poetry is ignored because of such thorns,prompting him to say, in discourse Thirty-Five: How wonderfullygracious God is! It sets a seal on those who listen and do notunderstand, argue and yet learn nothing. God is gracious. Its wrathis gracious, and even Its lock is gracious.

But Its lock is nothing next to Its unlocking, for the grace of thatis indescribable. If I shatter into pieces, it is through the infinitegrace of Gods unlocking.

This raises an interesting observation. Rumi was never general inhis discussions, he always spoke to specific situations. He addressed


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the particular beliefs and conflicts of those around him, and he wasa witness and spokesman for The Way as it was manifesting in hisday. And still his words can teach us now.

If a traveler tripped over a rock in their path 700 years ago, andfrom this event altered the course of their life, we might conclude

the rock was only incidental. But if that same rock trips thousands,through the centuries, each walking away with a different messageand a different lesson, then can we call this incidental? When foolishpeople trip, they get up and walk away as if nothing happened. Theylearn nothing. A wise person will find a greater meaning for their fall.But a rock that trips travelers in every age, each time imparting adifferent meaning, that is not just a rock. That is God.

Many of the terms Rumi uses have a very different meaning intheir Islamic context than they do in their Christian sense. Forexample, the word faith amongst many Sufis is much closer towhat we might call knowingness. This is not the same as belief,which refers to how a person chooses to see things. The Quakershad a term known as convincement that expresses some of this,but still betrays too much of mans choice in the matter. As Rumiuses the word faith, he is talking more about the effect of havingexperienced something that changes how we see life, than he istalking about having been sold on some doctrine.

Likewise, when Rumi refers to Islam, he is talking about The Way.He is not talking about the preconceived notions that people haveabout Islam today, or even in his day, but the spiritual path itselfand the religious tradition. It is not always easy to understand this as

Rumi meant it, just as Rumis use of Mohammed as the Prophet andVoice of God is easily interpreted as traditional belief, which is onlythe outward cloak of what Rumi is really saying. It is just this sort ofblindness that Rumi is speaking to when he says, in discourseSeventy: Wherever men or women put a big lock, that is a sign ofsomething precious and valuable. Just like the snake that guards atreasure, do not regard what repels you, but look instead at thepreciousness of the treasure.

The title of Rumis discourses, Fihi ma Fihi, was translated byArberry to In It What Is In It, but I believe It Is What It Is comes closerto Rumis intent. In any case, this title is filled with multiple

meanings, just as all of Rumis works are. This may be a foreignidea, that someone could be communicating many things, at manylevels, at the same time, but let us look closely at this title for amoment.

First, it is making a very specific, physical reference. It,meaning this manuscript, is the same as what is in It, meaningRumis most famous work, his six volume poem, the Masnavi. In


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other words, the Fihi ma Fihi provides explanations and keys tounlock the meaning of the Masnavi. The two works were writtenparallel to each other, and contain many references and stories thatare continued from one to the other. This being true, it is quitesurprising that Rumis discourses have not gained more attention.

But this is only one of the titles meanings, and by no means themost important.

At another level, It Is What It Is asks us not to put into thismanuscript more or less than what it is. It is not clothed in the highcloth of religious sanctity, nor does it speak as some authority. Rumiwants us simply to see it for what it is. He wants us to beemotionally honest and not to get carried away with the form. Inother words, dont become attached to the beauty of this vase, it ismerely a holder of The Rose.

At the same time, It refers to God. Therefore God is what Godis. This is the same as the Muslim saying, There is no God but God.In other words, Rumi asks, What more is there to say? All thewords here, all the stories and explanations are saying nothing morethan this. There is no more to reality than reality. God is. Reality is. Itis what it is. Explanations cannot explain it. Words cannot reveal it.

And so, It, meaning the manuscript, is what It, meaning Godor reality, is. Therefore, the Fihi ma Fihi is cut from the same cloth asreality, it is the same substance as God.

Description of Love

A true lover is proved such by his pain of heart; no sickness is therelike sickness of heart. The lover's ailment is different from all ailments;love is the astrolabe of God's mysteries. A lover may hanker after this

love or that love, but at the last he is drawn to the king of love.However much we describe and explain love, when we fall in love we

are ashamed of our words. Explanation by the tongue makes mostthings clear, but love unexplained is clearer.

When pen hastened to write, on reaching the subject of love it split intwain. When the discourse touched on the matter of love, pen was

broken and paper torn. In explaining it Reason sticks fast, as an ass inmire; naught but love itself can explain love and lovers! None but thesun can display the sun, if you would see it displayed, turn not awayfrom it. Shadows, indeed, may indicate the sun's presence, but only

the sun displays the light of life. Shadows induce slumber, like eveningtalks, but when the sun arises the "moon is split asunder." [3] In the

world there is naught so wondrous as the sun, but the Sun of the soulsets not and has no yesterday. Though the material sun is unique and

single, we can conceive similar suns like to it.
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But the sun of the soul, beyond this firmament, no like thereof isseen in concrete or abstract. [4] Where is there room in conception for

His essence, So that similitudes of Him should be conceivable?Shamsu-'d-Din of Tabriz importunes Jalalu-'d-Din to compose the

Masnavi.

The sun (Shams) of Tabriz is a perfect light, a sun, yes, one of thebeams of God! When the praise was heard of the "sun of Tabriz," Thesun of the fourth heaven bowed its head. Now that I have mentioned

his name, it is but right to set forth some indications of hisbeneficence.

That precious soul caught my skirt, smelling the perfume of thegarment of Yusuf; and said, "For the sake of our ancient friendship, tell

forth a hint of those sweet states of ecstasy, that earth and heavenmay be rejoiced, and also reason and spirit, a hundredfold."

I said, "O thou who art far from 'the friend,' like a sick man who hasstrayed from his physician, importune me not, for I am beside myself;

my understanding is gone, I cannot sing praises. Whatsoever one says,whose reason is thus astray, let him not boast; his efforts are useless.Whatever he says is not to the point, and is clearly inept and wide ofthe mark. What can I say when not a nerve of mine is sensible? Can Iexplain 'the friend' to one to whom He is no friend? Verily my singing

His praise were dispraise, for it would prove me existent, and existenceis error. [5] Can I describe my separation and my bleeding heart?Nay, put off this matter till another season." He said, " Feed me, for I

am an hungered, and at once, for 'the time is a sharp sword.' Ocomrade, the Sufi is 'the son of time present.' [6] It is not the rule of his

canon to say, 'To-morrow.' Can it be that thou art not a true Sufi? Readymoney is lost by giving credit." I said, "'Tis best to veil the secrets of'The Friend.' So give good heed to the morals of these stories. That isbetter than that the secrets of 'The Friend' Should be noised abroad inthe talk of strangers." He said, "Without veil or covering or deception,speak out, and vex me not, O man of many words! Strip off the veil

and speak out, for do not I enter under the same coverlet as theBeloved?" I said, "If the Beloved were exposed to outward view, neither

wouldst thou endure, nor embrace, nor form. Press thy suit, yet withmoderation; a blade of grass cannot, pierce a mountain. If the sun thatillumines the world were to draw near, the world would be consumed.

[7] Close thy mouth and shut the eyes of this matter, that, the world'slife be not made a bleeding heart. No longer seek this peril, thisbloodshed; hereafter impose silence on the 'sun of Tabriz.'" He said,

"Thy words are endless. Now tell forth all thy story from its beginning."

MESSAGES FROM
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MAWLANA

Written By

Prof.Dr.Emine Yeniterzi

Konya Selcuk Unv.

GOD (ALLAH)

MAN

SAINTS (GOD'S FRIENDS)

THE QURAN

FAMILY

WOMAN

BELIEF

MUSLIM AND CHRISTIAN

HEART

CARNAL SOUL (THE COVETOUS SELF

INTELLECT

KNOWLEDGE

THE SCHOLAR

DEEDS

OUTWARD APPEARANCE

SULTANATE

TRUE FRIEND

THE (MUSLIM) COMMUNITY

COUNSEL

WORDS

FREEDOM

LAUGHTER AND SADNESS

HARDSHIP / SUFFERING

DEATH

DISCIPLINE AND SELF-CONTROL

DOING GOOD

MODESTY

WORKING HARD

THE LAWFUL MORSEL/EARNINGS

GENEROSITY

TO KEEP ONES WORD

TO KEEP SILENT

TO ABANDON ONES ANGER
http://www.semazen.net/ing/#GOD%20%20%20(ALLAH)http://www.semazen.net/ing/#MANhttp://www.semazen.net/ing/#SAINTS%20%20%20(GODS%20%20%20FRIENDS)http://www.semazen.net/ing/#THE%20%20%20QURANhttp://www.semazen.net/ing/#FAMILYhttp://www.semazen.net/ing/#WOMANhttp://www.semazen.net/ing/#BELIEFhttp://www.semazen.net/ing/#MUSLIM%20%20%20AND%20%20%20CHRISTIANhttp://www.semazen.net/ing/#HEARThttp://www.semazen.net/ing/#CARNAL%20SOUL%20(THE%20COVETOUS%20SELF)http://www.semazen.net/ing/#INTELLECThttp://www.semazen.net/ing/#KNOWLEDGEhttp://www.semazen.net/ing/#THE%20SCHOLARhttp://www.semazen.net/ing/#DEEDShttp://www.semazen.net/ing/#OUTWARD%20%20%20%20APPEARANCEhttp://www.semazen.net/ing/#SULTANATEhttp://www.semazen.net/ing/#TRUE%20%20%20FRIENDhttp://www.semazen.net/ing/#THE%20%20%20(MUSLIM)%20%20%20COMMUNITYhttp://www.semazen.net/ing/#COUNSELhttp://www.semazen.net/ing/#WORDShttp://www.semazen.net/ing/#FREEDOMhttp://www.semazen.net/ing/#LAUGHTER%20%20%20AND%20%20%20SADNESShttp://www.semazen.net/ing/#HARDSHIP%20%20%20/%20%20%20SUFFERINGhttp://www.semazen.net/ing/#DEATHhttp://www.semazen.net/ing/#DISCIPLINE%20%20%20AND%20%20%20SELF-CONTROLhttp://www.semazen.net/ing/#DOING%20GOODhttp://www.semazen.net/ing/#MODESTYhttp://www.semazen.net/ing/#WORKING%20%20%20HARDhttp://www.semazen.net/ing/#THE%20%20%20LAWFUL%20%20%20MORSEL/EARNINGShttp://www.semazen.net/ing/#GENEROCITYhttp://www.semazen.net/ing/#TO%20KEEP%20ONES%20WORDhttp://www.semazen.net/ing/#TO%20KEEP%20SILENThttp://www.semazen.net/ing/#TO%20ABANDON%20%20%20ONES%20%20%20ANGERhttp://www.semazen.net/ing/#GOD%20%20%20(ALLAH)http://www.semazen.net/ing/#MANhttp://www.semazen.net/ing/#SAINTS%20%20%20(GODS%20%20%20FRIENDS)http://www.semazen.net/ing/#THE%20%20%20QURANhttp://www.semazen.net/ing/#FAMILYhttp://www.semazen.net/ing/#WOMANhttp://www.semazen.net/ing/#BELIEFhttp://www.semazen.net/ing/#MUSLIM%20%20%20AND%20%20%20CHRISTIANhttp://www.semazen.net/ing/#HEARThttp://www.semazen.net/ing/#CARNAL%20SOUL%20(THE%20COVETOUS%20SELF)http://www.semazen.net/ing/#INTELLECThttp://www.semazen.net/ing/#KNOWLEDGEhttp://www.semazen.net/ing/#THE%20SCHOLARhttp://www.semazen.net/ing/#DEEDShttp://www.semazen.net/ing/#OUTWARD%20%20%20%20APPEARANCEhttp://www.semazen.net/ing/#SULTANATEhttp://www.semazen.net/ing/#TRUE%20%20%20FRIENDhttp://www.semazen.net/ing/#THE%20%20%20(MUSLIM)%20%20%20COMMUNITYhttp://www.semazen.net/ing/#COUNSELhttp://www.semazen.net/ing/#WORDShttp://www.semazen.net/ing/#FREEDOMhttp://www.semazen.net/ing/#LAUGHTER%20%20%20AND%20%20%20SADNESShttp://www.semazen.net/ing/#HARDSHIP%20%20%20/%20%20%20SUFFERINGhttp://www.semazen.net/ing/#DEATHhttp://www.semazen.net/ing/#DISCIPLINE%20%20%20AND%20%20%20SELF-CONTROLhttp://www.semazen.net/ing/#DOING%20GOODhttp://www.semazen.net/ing/#MODESTYhttp://www.semazen.net/ing/#WORKING%20%20%20HARDhttp://www.semazen.net/ing/#THE%20%20%20LAWFUL%20%20%20MORSEL/EARNINGShttp://www.semazen.net/ing/#GENEROCITYhttp://www.semazen.net/ing/#TO%20KEEP%20ONES%20WORDhttp://www.semazen.net/ing/#TO%20KEEP%20SILENThttp://www.semazen.net/ing/#TO%20ABANDON%20%20%20ONES%20%20%20ANGER


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PRUDENCE

WARNING

BEING NOT HASTY

SECRECY AND SECRET

PATIENCETHANKSGIVING

REPENTANCE (TAWBAH)

SLEEPING LESS

EATING LESS

WEEPING FOR GOD'S SAKE

REMEMBRANCE OF ALLAH (DHIKR)

WORSHIP

RITUAL PRAYER

FASTING

ALMSGIVING

PILGRIMAGE

DESIRE FOR THE WORLD

BEING GREEDY FOR WEALTH

DESIRE AND GREED

ENVY

EVIL HABITS

TYRANNY

PRIDE

BACKBITING

BRIBERY

ALCOHOLIC DRINKS

FALSEHOOD

BUSYING ONESELF WITH OTHERS FAULTS

WASTING TIME

HESITATION

GOD (ALLAH)

Wheresoever I lay my head, it is only He (God) who is to be

prostrated.

It is only He who is to be worshipped whether be in or out sixdirections.

Vineyards, gardens, roses, nightingales, whirling dances (sama);

these are all beautiful...

These are nothing but a pretext only; the real goal is always

Him... (Rubais, 34)
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Hidden things, then, are manifested by means of their opposite;since God has no opposite, like Greeks and Ethiopians.

For the sight fell (first) on the light, then on the colour: opposite is

made manifest by opposite, like Greeks and Ethiopians.

Therefore you knew light by its opposite: opposite reveals

opposite in (the process of) coming forth.

The light of God has no opposite in (all) existence, that by meansof that opposite it should be possible to make him manifest.

Necessarily (therefore) our eyes do not perceive Him, though Heperceives (us): see this (fact) from (the case of) Moses and the

mountain (Sinai).

(Mathnawi, I/II83-87)

A man of trust heard a sound of footsteps (in his house) during

the night: he took up the fire-lighter to strike a flame.

At the (same) moment the chief came and sat down beside him,and whenever the tinder caught (fire) he put it out.

Laying the tip of his finger on the place, in order that the fiery star(spark) might vanish.

The Khwaja thought it was dying of itself: he did not see that the

thief was extinguishing it.

The Khwaja said, "This tinder was moist: on account of its wetness

the star (spark) is dying at once."

As there was great murk and darkness in front (of him), he didnot see a fire-extinguisher beside him.

(So) the infidel's eye, because of (its) dimness, does not see asimilar fire-extinguisher in his heart.

How is the heart of any knowing person ignorant (that) with the

moving (object) there is (necessarily) a mover?

Why don't you say (to yourself), "How should day and night come

and go of themselves without a Lord?"

You are conversant with intelligible; (but) see what a lack ofintelligence is shown by you (in this matter), O despicable man!

Is this house more intelligible with a builder or without a builder?Answer, O man of little knowledge!

Is writing more intelligible with a writer or without a writer? Think,O son!

Is the bright (lighted) candle without one who lights it or with a

skilful lighter?

Is it more reasonable to expect good craftsmanship from the handof one who is palsied and blind or from one who lights it or with a

skilful lighter?


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(Mathnawi, VI/362-76)

He is the Originator, He follows no master; He is the support of all

things, He has no support,

(While) the rest, (engaged) in handicrafts and talk, follow amaster and have need of a pattern.

(Mathnawi, I/1695-96)

Before Omnipotence all the people of the (Divine) court ofaudience (the world) are as helpless as the (embroider's) fabric

before the needle. (Mathnawi, I/638)

You have two hands, two feet, two eyes, and they are sound; this

is true,

But, it is wrong if there are two hearts and two beloveds...

In fact, the beloved is a cover, the Beloved One is God.

He who thinks Him as two is an unbeliever. (Rubais, 38)

God forbid! It was only because you appeared to my eyes with the

most perfect qualities, surpassing (mortal) loveliness.

And, there is no difficult job other than seeing your face.

You are my only lover and friend in both worlds;

Wherever there is a lovely face, it is your light, indeed. (Rubais,

37)If only I could have become sweet with you; life, in fact, is bitter,

Let who will be wroth, save only You: there is no harm (in theiranger), when the noble of my kin are pleased with me.

If only you and I had been good friends.

If only every body had been my enemy, and the world had beendemolished.

Wealth is not worth so much when You loved me, for it is too

threadbare to be prized.

In fact, whatever there is on Earth, all of them are nothing but

soil. (Majalis-i Sab'a, 50-51)

MAN

Although I am weak, unprotected and helpless, I heard a voice,saying: "We have honored the sons of Adam... (The Qur'an, 17/70).Now, I am neither weak nor unprotected nor helpless, and I have lots

and lots of means and solutions. If I fill up my quiver with your

arrows, I may even break the Mythic Mountain's back. (Majalis-iSab'a, 12)

Sometimes, even the angels envy our purity.


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Sometimes, Satan witnesses our fearlessness and runs away.

This body of Earth of ours had undertaken God's trust.

God save our nimbleness; may God preserve our power and

performance. (Rubais, 19)You are neither water nor soil, you are something else.

You are away from the world of clay, you are on a journey.

The form (body) is a water-way, and the soul is an elixir flowing in

that water-way;

But, as long as you follow your ego, you will be unaware of either.(Rubais, 205)

The purpose of creating the world was man,

And, the purpose of creating man was that breath (the Prophet

Muhammad). (Majalis-i Sab'a, 45)Moses said, "O lord of the Reckoning, You do create the form: how

do you destroy it again?

You have made the form, male and female, that gives unto thespirit increase (of joy), and then you do ruin: why?"

God said, "I know that this question of yours is not from disbelief

and heedlessness and idle fancy;

Then God spoke unto him, saying, "O you who possess the most

excellent (understanding), since you have asked (the question),

come, hear the answer.

O Moses, sow some seed in the earth, that you yourself may

render justice to this (question)."

When Moses had sown, seed-corn was complete (in growth) and

its ears had gained beauty and symmetry,

He took the sickle and was cutting that (crop); then a voice fromthe Unseen reached his ear,

Crying, "Why do you sow and tend some seed-corn and (now) are

cutting it when it has attained to perfection?"

He replied, "O Lord, I destroy and lay it low because straw is here

and (also) grain.

The grain is not suitable (to be stored) in the straw-barn; the

straw likewise is bad (for putting) in the corn-barn.

It is not wisdom to mix these twains: it (wisdom) makesnecessary the separation (of them) in winnowing."

He (God) said, "From whom did you gain this knowledge, so that

by means of the knowledge you did construct a threshing-floor?"


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He replied, "You, O God, gave me discernment." He (God) said,"Then how should I not have discernment?"

Amongst the created beings are pure spirits; there are (also)

spirits dark and muddy.

These shells are not in one grade: in one (of them) is the pearl

and in another the (worthless) bead.

It is necessary to make manifest (the difference between) thisgood and evil, just as (it is necessary) to make manifest (distinguish)

the wheat from the straw. (Mathnawi, IV/ 3023-49)

God said in the Qur'an, "We honored the sons of Adam" (17/70)

instead of saying, "We honored the earth and heavens". Since theearth and heavens were unable to do any work, and only man was

able to do it, man is very bad and illiterate indeed. If you say, "I can

only do this and cannot do that", your work is worthless. For, man isnot created for other things. This is similar to this: For example, if you

use a very precious Hindu sword, which is only to be found in thetreasury of a Sultan and which is made of steel, in cutting rotten meat

up instead of using a chopping knife, or if you cook turnip in a golden

stew pan, part of which is worth a hundred pans, or if you use a knifeornamented with jewels to hang a broken pumpkin on the wall instead

of using a nail, would these actions not be ridiculed, deplored byothers? In fact, that broken pumpkin can be hung on a worthless

wooden or iron nail. Is it wise to use a worthy and expensive knife for

such simple thing? God attached upon you very great value. (FihiMafih, 24-25)

You have a (precious) soul in your life, seek after that soul...There is a jewel in the mountain of your body; seek for the mine

of that jewel...

O Sufi who is walking, if you have enough power seek for thatmine;

But, seek for it in yourself not outside... (Rubais, 22)You are a mine so long as you seek for the jewel in the mine,

You are bread as long as you desire for a morsel (of bread)...

If you understand this secret meaning, then you understand everything;

You will be what ever you are looking for... (Rubais, 205)A woman came to Ali and said, "A child belonging to me has gone

up on to the water-spout.

If I call him, he will not come to my hands; and if I leave him, Iam afraid he will fall to the ground.


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He is not intelligent, that he should apprehend, like us, if I say,'Come to me (and escape) from the danger!

Moreover, he doesn't understand signs made by the hand; or if he

should understand, he will not hearken: this too is bad (useless).

Quickly apply the remedy, for my heart is trembling lest I be torn

painfully from the fruit of my heart.

He (Ali) said, "Take another child up to the roof, in order that theboy may see his own kind."

And the child came nimbly from the water-spout to his own kind:those of the same kind love from the heart.

The woman did so, and when her child saw his congener: he

turned his face towards him with delight.

And came from the ridge of the water-spout to the roof: know that

congener attracts every congener.

The child came crawling along to the (other) child: it was savedfrom falling to (the ground) below.

The prophets are of humankind for this reason, that they(humankind), through the homogeneity (of the prophets with them),

may be saved from the water-spout.

Therefore he (the Prophet) called himself a man like you that youmight come to your own kind and might not become lost.

(Mathnawi, IV/2678-91)

SAINTS (GOD'S FRIENDS)

"Everybody wants to be close to God by taking refuge in some actof devotion. Now, you must be present in the sessions of wise and

righteous men, so that you may be more closer to God than anybody

else."

(A Prophetic Saying)O Ali, above all devotional acts in the Way (of God) do you choose

the shadow (protection) of the servant of God.

Every one look refuge in some act of devotion and discovered for

themselves some means of deliverance.

Go you, take refuge in the shadow of the Sage, that you mayescape from the Enemy that opposes (you) in secret.

Of all acts of devotion this is the best for you: (thereby) you willgain precedence over every one that has outstripped (the rest)."

When the Pir has accepted you, take heed, surrender yourself (tohim): go, like Moses, under the authority of Khizr. (Mathnawi, I/3069-

73)


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Companionship with (holy) man makes you one of the (holy) men.

Though you be rock or marble, you will become a jewel when you

reach the man of heart (the saint).

Plant the love of the holy ones within your spirit; do not give yourheart (to aught) save to the love of them whose hearts are glad.

The heart leads you into the neighborhood of the men of heart

(the saints); the body leads you into the prison of water and earth.

Oh, give your heart food from (conversation with) one who is in

accord with it; go, seek (spiritual) advancement from one who isadvanced. (Mathnawi, I/749-55)

Go; seek at once the friend of God: when you have done so, God

is your friend. (Mathnawi, II/23)

"Whoever wishes to sit with God let him sit in the presence of the

saints."

(A Prophetic Saying)Hence the fortunate (disciple) who has devoted himself to a

blessed (saint) has become the companion of God. (Mathnawi,VI/1323)

Whoever wishes to sit with God let him sit in the presence of the

saints.

Whomsoever the Devil cuts off from the noble (saints), he finds

him without any one (to help him), and he devours his head.

To go for one moment a single span apart from the community (ofsaints) is (a result of) the Devil's guile. Hearken, and know (it) well.

(Mathnawi, II/2183-86)O you! Sit in the presence of the saints, not any where else.

It is proper for a mirror to be beside the burnisher...

O my Lord! If a soul sits beside another soul, it neither findspleasure nor enjoys;

(In such a situation) it (that soul) turns into a kind of a precious

stone placed beside the fractured vase...

(Rubais, 137)

THE QUR'AN

The mystery and wisdom of the Divine commandments in the

Qur'an is this: God prescribed belief (iman) for His servants in orderfor them to be protected from polytheism (shirk). He ordered them to

perform the daily prayers (salat) to clean themselves up from

haughtiness. God ordained alms (zakat) to cause sustenance (rizq).He commanded His servants to fast in order to test their sincerity

(ikhlas). Pilgrimage (hajj) was ordained by God to strengthen the


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religion of Islam. Holy war (jihad) was ordained by Him to exalt thereligion and to prohibit unlawful things and to prevent debauched

people from evil doings. He aimed to increase the number of relativesby commanding us to take care of our relatives. He prescribed

retaliation (qisas) to prevent bloodshed. He also ordained other

punishments to make prohibited things become disgusting in people'seyes. The prohibition of drinking wine is ordained by God to protect

the intellect (aql) from every kind of evil thoughts. Theft wasprohibited to honor chastity. Unlawful intercourse (zina) was

prohibited to keep one's descent (nasab) definite and clean. And

finally, the recitation of the basic formula of Islamic faith ( There is noGod but Allah, and the Prophet Muhammad is His Messenger) was

made obligatory for the believers to stand up especially to those whoreject God and His Prophet. (Ariflerin Menkibeleri [Legends of the

Sages], II/37-38)

One day, a certain man, who recited the Qur'an in seven differentways and read it (the Qur'an) from the beginning to the end every

night and thus never slept, was mentioned in the presence ofMawlana. He said: "Yes, he counts the walnuts very well, but does not

taste their essence. God's Book is established over four fundamentals:

the text, signs, jokes and truths. The text is for the common people.The signs are for the special people. The jokes are for the saints, and

finally, the truths are for the prophets. Therefore, that man is busyinghimself with repairing the text only, but nevertheless is deprived of its

mysteries." (Legends of the Sages /Ariflerin Menkibeleri, 1/441)

A certain Qur'an reciter came to the presence of Mawlana.Mawlana showed him respect and stood up and said to him: "How it is

important to keep the Book dear and to put it high places, so it isimportant to show respect to the Qur'an reciters and to place them on

our heads, too. It is not suitable for a heart which has the light of the

Qur'an to be burnt in the Hell. If people find a piece of paper on whichthere is a Qur'anic text, they do not throw it into the fire, but show

great respect to that piece of paper and say 'there is Qur'an writtenon it'. Then, how is it possible to throw a heart which keeps the whole

Qur'an into the Hell?" (Legends of the Sages /Ariflerin Menkibeleri,

I/336)

FAMILY

In wedlock both the partners must be equal, otherwise it willpinch, and their happiness will not endure.

(Mathnawi, IV/200)


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You are my wife: the wife must be of the same quality (as thehusband) in order that things may go rightly.

The married pair must match one another: look at a pair of shoes

or boots.

If one of the shoes is too tight for the foot, the pair of them is of

no use to you.

Have you ever seen one leaf of a (folding) door small and theother large, or a wolf mated with the lion of the jungle?

A pair of sacks on a camel does not balance properly when one issmall and the other of full size.

(Mathnawi, I/2410-14)And there was continually coming to him (the Khwaja) from every

nobleman a wooer to ask for the girl (in marriage).

The Khwaja said (to himself), "Wealth has no permanence: itcomes in the morning, and at night it goes in all directions (is

scattered to the winds).

Physical beauty too has no importance, for a (rosy) face is madeyellow (pale) by a single thorn-scratch.

Noble birth also is of small account, for he (such a one) isbefooled by money and horses."

Oh, there is many a nobleman's son who in riot and mischief has

disgraced his father by his wicked deeds.

Do not court a man full of talent either, (even) if he be exquisite

(in that respect), and taken warning from (the example of) Iblis.The (only) thing that matters is fear of God and religion and piety,

of which the result is happiness in both worlds.

He (the Khwaja) chose a pious son-in-law who was the pride ofthe whole clan and stock

Then the woman said, "He has no riches, he has neither nobility

nor beauty nor independence."

He replied, "Those things are secondary to asceticism and religion:

he (the pious man), (though) without gold is a treasure on the face of

the earth."

(Mathnawi, VI/256-69)"The most hateful thing to God is divorcing a woman."

(A Prophetic Saying)

So far as you can, do not seek foot in separation: of (all) things

the most hateful to Me is divorce. (Mathnawi, II/1769)


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WOMAN

The Prophet said that woman prevails exceedingly over the wise

and intelligent,

(While), on the other hand, ignorant man prevail over woman, forin them the fierceness of the animal is imprisoned.

They lack tenderness, kindness, and affection, because animality

predominates over their (human) nature.

Love and tenderness are human qualities; anger and lust are

animal qualities.

She (woman) is a ray of God, she is not that (earthly) beloved:

she is creative, you must say she is not created. (Mathnawi, I/2531-

35)Inasmuch as He created her (the woman) that he (Adam) might

take comfort in her, how can Adam be parted from Eve?Though he (the husband) be Rustam son of Zal and greater than

Hamza (in valour), as regards authority he is his old woman's (hiswife's) captive.

He (the Prophet), to Whose words the (whole) world was enslaved

(obedient), used to cry, "Speak to me, O Humayra!"

The water prevailed over (extinguished) the fire by its dread

onset, (but) the fire makes it seethe when it (the water) is screened

(hidden in the cauldron).

When a cauldron comes between (them), O king, it (the fire)

annihilates the water and converts it into air.If outwardly you are dominating your wife, like the (fire-

quenching) water, (yet) inwardly you are dominated and are seeking

(the love of) your wife.

This is characteristic of Man (alone): to the (other) animals love is

wanting, and that (want of love) arises from (their) inferiority (to

man).


BELIEF

A certain man asked: "What can be better than ritual prayer?"Mawlana replied:

"1- The spirit of ritual prayer is better than the recitation of theprayer itself.

2-Belief is better than ritual prayer. For, ritual prayer is obligatoryonly five times a day, whereas belief is always obligatory. If ritual

prayer becomes spoiled by a pretext then it fails to be obligatory. In


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such case, it is possible to perform it later. Another superior aspect ofbelief is that no pretext can spoil it; hence it is impossible to perform

it in a later period. Belief without ritual prayer might be useful,however, ritual prayer without belief is useless. Just as the prayers of

a hypocrit (munafiq).

Ritual prayer might differ in every religion, but belief neverchanges."

(Fihi Mafih, 49)

MUSLIM AND CHRISTIAN

A certain Christian priest asked Mawlana: "God said in the Qur'an,

'And certainly We know best those who are most worthy of beingburned in Hell'. Since all sinners will suffer the torments in ignominy,

then what is the superiority of the religion of Islam in comparison withour religion, and how will this superiority be realized?"

Mawlana said nothing. He gave an indication to the priest and set

out for the town. The priest followed him too. Mawlana entered abakery situated at the outskirts of the town. The bakers had made the

oven very hot. Mawlana took the priest's black mantle, and wrapped it

in his own mantle, and threw them into the oven. Then he waited fora while. A big cloud of smoke came out from the oven. Everybody

kept silent. Afterwards, the baker took the mantle out from the oven,and put it on Mawlana. The mantle had become very clean. As for the

mantle of the priest, it was reduced to ashes. Mawlana said: "Weenter in this way, and you enter in that manner." (Ariflerin

Menkibeleri, I/610)Someone asked, "What is love?" I answered, "You will know when

you became (lost in) me." (Mathnawi, II/Introduction)

The Way of our Prophet is love;

we are the sons of love, our mother is love.

O our mother! O our mother who hides herself in our souls.

O our mother who hid herself because of our infidel nature.(Rubais, 18)

O son, break your chains and be free! How long will you be a

bondsman to silver and gold?

If you pour the sea into a pitcher, how much will it hold? One

day's store.

He (alone) whose garment is rent by a (mighty) love is purged ofcovetousness and all defect.

Through love the earthly body soared to the skies: the mountain

began to dance and became nimble. (Mount Sinai)


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When love has no care for him, he is left as a bird without wings.Alas for him then!

Do you know why the mirror (of your soul) reflects nothing?

Because the rust is not cleared from its face.

O my friends, hearken to this tale: in truth it is the very marrow of

our inward state. (Mathnawi, 1/19-35)

Luck becomes your friend if it accepts to be helpful;

Love helps you in your works.

Never count a life without love as (real) life;

Because, it has no value. (Majalis-i Sab'a, 43)

Those loves which are for the sake of a colour (outward beauty)

are not love: in the end they are a disgrace. (Mathnawi, I/214)

Those loves which depend upon a purpose and interest are

temporary; they resemble to a rotten rope. But, real love is the love

of God, it is without any purpose or interest and never breaks."Whoever rejects Tagut [anything worshipped beside Allah] and

believes in Allah has grasped the most trustworthy hand-hold thatnever brakes." (The Qur'an, 2/256)

Because love of the dead is not enduring, because the dead one

never comes (back) to us;

(But) love of the Living is every moment fresher than a bud in the

spirit and in the sight.

Choose the love of that Living One who is everlasting who givesyou to drink of the wine that increases life.

Choose the love of Him from whose love all the prophets gainedpower and glory.

Do not say, "We have no admission to that King." Dealings with

the generous are not difficult. (Mathnawi, 1/226-30)

You have learned a trade to earn a livelihood for the body: (now)

set your hand to a religious (spiritual) trade.

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

Learn such a trade that hereafter the earning of God's forgivenessmay come in as revenue (to you).

The earnings of religion are love and inward rapture -capacity toreceive the Light of God, O you obstinate one! (Mathnawi, II/2618-

27)

There is something different in the gathering of lovers,

This wine of love has a different taste.

The knowledge you obtained at school is different;

Love, on the other hand, is totally different... (Rubais, 38)


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Be fair, because love is a very beautiful thing;

The manner of the nature is bad, that is why bad things happen.

You have named your lust as love,

However, there is much way to go from lust to love... (Rubais, 29)Even if thousands of souls, thousands of hearts may be sacrificed

for the sake of love, this is not enough,

What is soul? What is it worth? It is worthless, indeed.

Only he who spends hundreds of lives in every step can proceedin the way of love,

But, he never looks behind... (Rubais, 109)Since you do not fall in love, go and weave wool;

You have hundreds of works to do, you are colored by hundredsof colors; you have hundreds of colors and speckles...

Since there is no wine of love in your skull,

Go and lick the plates in the kitchen of rich people... (Rubais, 126)O, he who is alive with the power of this world, shame on you!

Why are you so alive?

Be not without love, that you may not die,

Die with love, that you may stay alive... (Rubais, 181)

It (love) is honey for the adult and milk for children: for every

boat it is (like) the last bale (which causes the boat to founder).(Mathnawi, VI/4032)

HEART

"In fact, God does not regard your outward form and wealth, but

does regard your heart and good deeds."

(A Prophetic Saying)He (the Prophet) said, "He (God) does not regard your (outward)

form: therefore in your devising seek you the owner of the heart."

(God says), "I regard you through the owner of the Heart, not

because of the (external) marks of prostration (in prayer) and the

giving away of gold (in charities)."

Since you have deemed your heart to be the Heart, you have

abandoned the search after those who possess the Heart.


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The heart into which if seven hundred (heavens) like these SevenHeavens should enter, they would be lost and hidden (from view).

Do not call such fragments of heart as these "the Heart"...

(Mathnawi, V/874-78)

Fools venerate the mosque and endeavor to destroy them that

have the heart (in which God dwells).

That (mosque) is phenomenal, this (heart) is real, O asses! The(true) mosque is naught but he hearts of the (spiritual) captains.

The mosque that is the inward (consciousness) of the saints is theplace of worship for all: God is there. (Mathnawi, II/3139-41)

(But) when the mukhlis [the mukhlis is who worships devotedly]

has become mukhlas, he is delivered: he has reached the place ofsafety and has won the victory. (Mathnawi, II/1329)

The heart leads you into the neighborhood of the men of heart(the saints); the body leads you into the prison of water and earth.

(Mathnawi, I/753)

Do you know why the mirror (of your soul) reflects nothing;because the rust is not cleared from its face. (Mathnawi, 1/35)

Which heart does not contain your love,

It is an infidel, it cannot be a Muslim.

If a city does not have the grandeur of the king,

If it is yet to demolish, you consider that heart as demolished...

(Rubais, 96)

CARNAL SOUL (THE COVETOUS SELF)

"And those saved from the covetousness of their own souls, -theyare the ones that achieve prosperity."

(The Qur'an, 59/9)

Hearken to this good counsel in the Traditions (of the Prophet)-"Your worst enemy is between your two sides."

Do not listen to the pompous talk of this enemy, (but) flee, for sheis like Iblis in obstinately wrangling and quarrelling.

For the sake of this world and for contention's sake she has made

the everlasting torment (seem) easy (of small account) to you.

What wonder, if she makes death (seem) easy? By her magic she

does a hundred times as much (as this). (Mathnawi, III/4094-97)

You are like Pharaoh, who had left Moses (alone) and was cuttingoff the heads of the people's babes:

The enemy (Moses) was in the house of that blind-hearted man,(while) he (outside) was cutting the necks of the children.


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You are also bad (malign) to others outside, while you havebecome complaisant to the covetous self (carnal soul) within.

It is your enemy indeed, (yet) you are giving it candy, while

outside you are accusing every one.

You are like Pharaoh, blind and blind-hearted: complaisant to your

enemy and treating the guiltless with ignominy. (Mathnawi, IV/1937-41)

Even as the sensual man who pampers his body and suspects

some one else of a bitter hatred (against him),

Saying, (This one is a foe, and that one is envious and an enemy,"

(though) in truth his envier and enemy is that body (of his).

His fleshly soul (is) luxuriating in the house, which is his body,(while) he gnaws his hand in rancour against some one else.

(Mathnawi, II/779-82)

When you become hungry, you become a dog: you become fierce

and ill-tempered and ill-natured.

When you have eaten your fill, you have become a carcass: youhave become devoid of understanding and without feet (inert), like a

wall.

So at one time you are a carcass and at another time a dog: howwill you run well in the road of the lions (follow the saints)?


He says, "I bestowed counsel generously, that I might deliver youfrom this sterile (unprofitable) bondage.

From vileness you acknowledged no obligation for that(generosity): you made (it) a source of injury and insolence."

This is the nature of base villains: he (such a one) does evil to you

when you do good (to him).

As for the fleshly soul, bend it double (mortify it) by means of this

renunciation, for it is vile, and kindness suits it not.

If you show beneficence to a noble man, it is fitting: he will giveseven hundred (benefits) in exchange for every one (conferred upon

him);

(But be merciless to the ignoble): when you treat a villain with

violence and cruelty, he becomes a very faithful servant to you.The infidels in (their) prosperity sow (the seed of) cruelty; again

(afterwards) in Hell their cry is "O Lord, (deliver us)!"

For in (suffering) cruelty the vile are purified; when they receivekindness, they themselves become cruel. (Mathnawi, III/2994-3001)

Since it does not endure (perceptibly), it endures imperceptibly:

recognize every opposite by means of its opposite.


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When the effect of sugar endures (remains latent), after a while itproduces boils that call for the lancet.

Pharaoh was made (what he was) by abundance of praises: be

lowly of spirit through meekness, do not domineer. (Mathnawi,1/1936-38)

You have been characterized by the attributes of an animal,Satan, and of the Merciful (rahman).

Which of these you accept, you will belong to that category in the

Day of Judgment. (Majalis-i Sab'a, 73)

He asked: "Why did you kill your mother? I replied, "Because, I

saw something that matches not to her." I said, "Very well, but itwould have been better, if you had killed that stranger!" He replied

again: "Should I kill someone every day?" Now, whatever you face up

to is because of your fleshly soul. Hence, keep your soul undercontrol, and train it, so that you may not need to fight against

anybody. (Fihi Mafih, 233)INTELLECT

Intellect, by its proper nature, is a seer of the end (consequence);it is the fleshly soul that does not see the end. (Mathnawi, II/1564)

Excellently well said the complaisant Prophet, "A mote of

intelligence is better for you than fasting and performing the ritualprayer,"

Because your intelligence is the substance, (whereas) these two

(things) are accidents: these two are made obligatory in (the case ofpersons who possess) the full complement of it. (Mathnawi, V/456-

57)

Intelligence is wings and feathers to a man: when he lacksintelligence, (he must rely on) the intelligence of a guide. (Mathnawi,

VI/4109)

The intelligent man is he who has the lamp: he is the guide and

leader of the caravan.

That leader is one who goes after his own light: that selflesstraveler is the follower of himself.

He is the one that puts faith in himself; and do you too put faith inthe light on which his soul has browsed.

The other, who is the half-intelligent, deems an (entirely)

intelligent person to be his eye.

And has clutched him as the blind man clutches the guide, so that

through him he has become seeing and active and illustrious.


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But (as for) the ass who had not a single barley-corn's weight ofintelligence, who possessed no intelligence himself and forsook the

intelligent (guide).

(Who) knows neither much nor little of the way (and yet) disdainsto go behind the guide,

He is journeying in a long wilderness, now limping in despair andnow (advancing) at a run.

He has neither a candle, that he should make it his leader, nor half

a candle, that he should beg a light.

He has neither (perfect) intelligence, that he should breathe the

breath of the living, nor has he a half-intelligence, that he shouldmake himself dead.

He (the half-intelligent one) becomes wholly dead in (devotion to)

the man of (perfect) intelligence, that he may ascend from his ownplace to the (lofty) roof.

(If you have no perfect intelligence, make yourself dead under the

protection of an intelligent man whose words are living.

He (the man devoid of intelligence) is not living, that he should

breathe in accord with (a) Jesus, nor is he dead, that he should

become a channel for the (life-giving) breath of (a) Jesus.

His blind spirit is stepping every direction: it will not escape in the

end, but it is leaping up. (Mathnawi, IV/2209-22)

To sharpen the intelligence and wits is not the (right) way: nonebut the broken (in spirit) wins the favor of the King. (Mathnawi.

I/557)

For instance, you buy raw cloth to sew a gown. Your intellect

naturally takes you to a tailor. It is useful until it takes you to thetailor. But, you must leave your intellect and knowledge as soon as

you arrive in front of the tailor. Similarly, a patient's intellect is useful

until it takes him to a doctor, however, when he met with the doctor,the role of the intellect comes to an end. Here, the patient must obey

the doctor's orders. (Fihi Mafih, 175)

KNOWLEDGE

By love bitter things become sweet; by love pieces of copperbecome golden;

By love dregs become clear; by love pains become healing;

By love the dead made is living; by love the king is made a slave.

This love, moreover, is the result of knowledge: who (ever) sat infoolishness on such a throne?


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On what occasion did deficient knowledge give birth to this love?Deficient (knowledge) gives birth to love, but (only love) for that

which is (really) lifeless.

Deficient knowledge cannot discriminate: of necessity it deems thelightning to be the sun. (Mathnawi, II/1545-51)

Knowledge is the seal of the kingdom of Solomon: the whole worldis form, and knowledge is the spirit.

Because of this virtue, the creatures of the seas and those of

mountain and plain are helpless before man. (Mathnawi, I/1071-72)

There are two things: good deeds and knowledge. Some people

perform good deeds, but have no knowledge. Some other people haveknowledge, but lack of good deeds. If a man has these two virtues

together, then he will be complete and successful. This situation is

similar to this: a man is unconsciously walking along the road withoutthe knowledge that he is on the right way. Finally, he ends up in a

prosperous place, and hears a cock's crow. Another man is walkingconsciously, and needs neither a sign nor a mark. In fact, he is the

skilful one. What a difference between them! So it is clear that

knowledge is better than anything else. (Fihi Mafih, 93-94)

"The likeness of those who were charged with the Taurat, then

they did not observe it, is as the likeness of the ass bearing books."

(The Qur'an, 62/5)

The sciences of the mystics bear them (aloft); the sciences of

sensual men are burdens to them.

When knowledge strikes on the heart (is acquired through

mystical experience), it becomes a helper; when knowledge strikes onthe body (is acquired through the senses), it becomes a burden.

God has said, "(Like an ass) laden with his books": burdensome is

the knowledge that is not from Himself.

The knowledge that is not immediately from Himself does notendure, (it is) like the tired woman's paint.

But when you carry this burden well, the burden will be removedand you will be given (spiritual) joy.

Beware! Do not carry this burden of knowledge for the sake of

selfish desire (but mortify yourself), so that you may ride on the

smooth-paced steed of knowledge. (Mathnawi, I/3552-57)

Oh, there is many a learned man that has no profit of (his)knowledge: that person is one who commits knowledge to memory,

not one who loves (it).

From him the hearer (but not the learned man himself) perceivesthe scent (of knowledge), though the hearer be of the common sort.

(Mathnawi, III/3060-61)


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Unprejudicedness makes ignorance wise; prejudice makesknowledge perverse and iniquitous. (Mathnawi, II/2781)

(Spiritual) life is naught but knowledge in (the time of) trial: the

more knowledge one has, the more (spiritual) life one has.

Our spirit is more than the spirit of animals. Wherefore? In respect

that it has more knowledge. (Mathnawi, II/3360-61)

"O my Lord! Guard me from useless knowledge, arrogantheart, greedy soul, and unaccepted prayer."

(A Prophetic Tradition)

A certain Arab of the desert loaded a camel with two big sacks -

(there was) one full of grain.

He was seated on the top of both sacks. A glib philosopherquestioned him.

He asked him about his native land and led him to talk and said

many fine things in the course of (his) enquiry.Afterwards he said to him, "What are those two sacks filled with?

Tell (me) the truth of the matter."

He replied, "In one sack I have wheat; in the other is some sand-not food for men."

"Why," he asked, "did you load this sand?" "In order that the othersack might not remain alone," he replied.

"For wisdom's sake," said he, "pour half the wheat of that pannier

into the other,

So that the sacks may be lightened, and the camel too." He (the

Arab) cried, "Bravo! O clever and noble sage!Such subtle thought and excellent judgement! And you so naked,

(journeying) on foot and in fatigue!"

The good man took pity on the philosopher and resolved to mounthim on the camel.

He said to him again, "O fair-spoken sage, explain a little about

your own circumstances as well.

(With) such intelligence and talent as you have, are you a vizier or

a king? Tell the truth."

He answered, "I am not (ether of) these two: I am of the common

folk. Look at my appearance and dress."

He asked, "How many camels have you? How many oxen?" "Ihave neither these nor those," he replied: do not dig at me."

He said, "At any rate, what goods have you in your shop?" He

answered, "Where have I a shop, and where a dwelling-place?"


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"Then," said he, "I will ask about money. How much money (haveyou)? -for you are a solitary wanderer and one whose counsel is

prized.

With you is the elixir which changes the copper of the world (into)gold: your understanding and knowledge are inlaid with pearls."

"By God," he replied, "O chief of the Arabs, in my whole propertythere is not the means of (buying) food for the night.

I run about with bare feet and naked body. If any one will give me

a loaf of bread -thither I go.

From this wisdom and learning and excellence (of mind) I have

nothing but phantasy and headache."

Then the Arab said to him, "Begone far from my side, so that yourill-luck may not rain upon me.

Take far away from me that unlucky wisdom of yours: your speechis unlucky for (all) the people of the time.

Either you go in that direction, and I will run in this direction; or if

your way be forwards, I will go back.

One sack of wheat and the other of sand is better for me than

these vain contrivings.

My foolishness is a very blessed foolishness, for my heart is well-furnished (with spiritual graces) and my soul is devout."

If you desire that misery should vanish (from you), endeavor thatwisdom may vanish from you.

The wisdom which is born of (human) nature and phantasy, the

wisdom which lacks the overflowing grace of the Light of the Glorious(God).

The wisdom of this world brings increase of supposition and

doubt; the wisdom of the Religion soars above the sky. (Mathnawi,II/3206-33)

THE SCHOLAR

Wearing a gown (Jubbah) and a turban do make man a scholar.

Scholarship is a skill that exists only in man's essence. It is no matterwhether this skill is present either in a silky cloth or a woolen cloth.

(Fihi Mafih, 134)It is reported that a certain king submitted his son to a skilled

people. And they taught him astrology, soothsaying and some other

things. Despite the fact that the child was exceedingly foolish, he has

learned all these sciences and become a scholar. One day, the kingconcealed a ring in his hand, and called his son for an examination.

"Tell me what I have in my hand?" asked he. The son replied: "You


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have something that is round, yellow, and hollow in your hand." "Youdescribed its characteristics correctly, then tell me its exact name"

said the king. The son replied: "It must be a sieve." The king said:"You have stated all these incomprehensible signs because of your

knowledge, but you did not comprehend that a sieve could not be hid

in the palm!"Similarly, today's scholars are hair-splitting ones. They know very

well the things concerning themselves. They are in full control of

these things, but, in fact, they are unaware of the things which arethe most important and closer to themselves than anything else. (Fihi

Mafih, 28)

DEEDS

"The three things accompany the dead to the grave. Two of themreturn and the other stays with him. They are; his family, his

property, and his deeds. His family and property leave him in thegrave and come back, his deeds only stay with him."

(A Prophetic Saying)

In the world you have three fellow-travelers: One is faithful and

these two (others) are treacherous.

One (of the latter) is friends and the other is goods and chattels;

and the third (fellow-traveler) is faithful, and that one is excellence indeeds.

(Your) wealth will no come with you out of your palaces; (your)

friend will come, but he will come (only) as far as your grave.

When your day of doom comes to meet you, your friend will say

(to himself) in the language appropriate to his sentiments,

"(I have come) as far as here: I accompany you no further, I willstand a (little) while at your grave."

Your deeds (alone) are faithful: make of them your refuge, forthey will come with you into the depths of the tomb. (Mathnawi,

V/l050-55)

Are you now expecting goodness, as you were behaving badly?

Badness is recompense for badness.

God has mercy, and is merciful for every one.However, if you sow barley, you can not reap wheat. (Rubais,

204)Do you think that you will collect roses when you sow horns in the

soil?

If you do not plant a rose, no tree will ever give you a rose.


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The rivers are a kind of wheat, and this world is a kind of mill;

But if you take bricks to the mill, you will get nothing but only

soil. (Rubais, 222)

OUTWARD APPEARANCE

How long (this regard for) form? After all, O form-worshipper, has

your reality-lacking soul not (yet) escaped from form?

If a human being were a man in virtue of form, Ahmad

(Muhammad) and Abu Jahl would be just the same.

The painting on the wall is like Adam: see from the (pictured)form what thing in it is wanting.

The spirit is wanting in that resplendent form: go, seek that jewelrarely found! (Mathnawi. I/1059-62)

Go, strive after reality, O worshipper of form, in as much as realityis the wing on form's body.

Consort with the followers of reality, that you may both win the

gift and be generous (in giving yourself up to God).

Beyond dispute, in this body the spirit devoid of reality is even as

a wooden sword in the sheath:

Whilst it remains in the sheath, it is (apparently) valuable, (but)when it has come forth it is an implement (only fit) for burning.

(Mathnawi, 1/737-40)This world is negation (of reality): seek (reality) in affirmation (of

God). Your form (body) is void (of reality): seek in your essence.

(Mathnawi, I/2337)O you who is unaware of essence and is duped with appearance,

and is proud of it.

Act with proper prudence; you have a friend in your soul.

Sentiment is the core of the body; and the core of your sentimentis soul...

But if you leave off your body, sentiment and soul; everything

becomes Him. (Rubais, 31)If you look at appearance, you see the form of man,

and watch some people bewildered from the country of Greek,and Khurasan.

"Turn to your Lord" said He; to turn means:


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Loot at your inside, see not man but something else. (Rubais,218)

SULTANATE

The disposition of kings settles (becomes implanted) in their

subjects: the green sky makes the earth verdant.

Regard the king as a reservoir with pipes in every direction, andwater running from all (the pipes) like hoppers (in a mill).

When the water in all (the pipes) is from a pure reservoir, everysingle one gives sweet water, pleasant to taste;

But if the water in the reservoir is brackish and dirty, every pipe

brings the same to view,

Because every pipe is connected with the reservoir. Dive, dive into

(ponder deeply) the meaning of these words. (Mathnawi, I/2922-26)

The (right) thought is that which opens a way: the (right) way isthat on which a (spiritual) king advances.

The (true) king is he that is king in himself, and is not made kingby treasuries or armies;

So that his kingship remains unto everlasting, like the glory of the

empire of the Mohammadan Religion. (Mathnawi, II/3237-39)

TRUE FRIEND

If, on account of the darkness (of ignorance), you do notrecognize a person (so as to discern his real nature), look at him

whom he has made his imam (leader). (Mathnawi, IV/1641)When two persons come into touch with each other, without any

doubt there is something in common between them.

How should a bird fly except with its own kind? The society of theuncongenial is the grave and the tomb. (Mathnawi, II/2II9-20)

Because every kind is carried away (enraptured) by its own kind:

how should the ox turn its face towards the fierce lion? (Mathnawi,II/2074)

When any one is no associated with the good, he inevitablybecomes a neighbor to the wicked. (Mathnawi, IV/1617)

"The enmity of the wise is better than the friendship of the fool"

(A Prophetic Tradition)

(Taken pom the story of the bear and of the fool who had put trustin its good faith)


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The man fell asleep, and the bear kept driving the flies away, butin spite of him they soon came back again.

Several times he drove them from the youth's face, but soon they

came hurrying back once more.

The bear was enraged with the flies and went off.

He fetched the stone, and saw the flies again settled comfortably

on the face of the sleeper.

He took up that millstone and struck at the flies, in order that they

might retire.

The stone made powder of the sleeping man's face, and published

to the whole world this adage.

"The love of a fool is for sure the love of a bear: his hate is loveand his love is hate."

His promise is infirm and corrupt and feeble; his word stout and

his performance lean.Do not believe him, even if he take an oath; the man whose

speech is false will break his oath.

Inasmuch as, without the oath, his word was a lie, do not beentrapped by his deceit and oath.

His fleshly soul is in command, and his intellect captive; evensuppose that he has sworn on a hundred thousand Qur'ans.

(Mathnawi, II/2144-54)

Mawlana always used to pray to God for his friends as follows:"May God protect you from an apparent accident." His friends asked

what he meant by such prayer. He replied: "The apparent accident isto have conversation with fools. In fact, conversation is very precious

in itself. Hence, never have conversation except with your own kind."

(Ariflerin Menkibeleri [The Stories of the Saints], I/309-310)

If you become a friend with someone who is illiterate, then you

lose the true path.

And if you become a friend with the wise people, then you aredead.

Be like the gold, and steady in the true path,

If you go astray, then you are in complete loss. (Rubais, 203)

(I swear) by the truth of the Holy Person of Allah, the Lord, that amalign snake is better than a malign friend.

The malign snake takes a soul (life) from the man it has bitten;

the malign friend leads him into the everlasting Fire.

Your heart secretly steals its disposition from the disposition ofyour companion, without speech and talk on his part


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When he casts his shadow over you, that unprincipled one stealsaway your principles from you. (Mathnawi, V/2643-46)

A wise man was riding along (at the moment when) a snake was

going into the mouth of a man asleep.

The rider saw that, and was hurrying to scare away the snake,

(but) he got no chance (of doing so).

Since he had an abundant supply of intelligence, he struck thesleeper several powerful blows with a mace.

The strokes of the hard mace drove him in flight from him (therider) to beneath a tree.

There were many rotten apples which had dropped (from the

tree): he said, "Eat of these, O you in the grip of pain!"

He gave the man so many apples to eat that they were falling out

of his mouth again.

He was crying, "O Amir, pray, why have you set on me? What haveI done to you?

If you have an inveterate and mortal feud with me, strike withyour sword and shed my blood at once.

Ill-omened (was) the hour I came into your sight: oh, happy he

that never saw your face!

Without guilt, without sin, without (having done) anything great or

small - (even) the heretics hold not such oppression allowable.

Blood gushes from my mouth together with (my) words. O God, Ibeseech You, give him the retribution (which he deserves)!"

Every instant he was uttering a new curse, (while) he (the rider)kept beating him and saying, "Run in this plain."

Blows of the mace, and the rider (swift) as the wind! He

(therefore) went on running and (now and) again falling on his face.

He was full-fed and sleepy and fatigued: his feet and face became

(covered with) a hundred thousand wounds.

Till nightfall he (the rider) drove (him) to and fro, until vomitingcaused by bile overtook him.

All the things he had eaten, bad or good, came up from him: thesnake shot forth from him along with what he had eaten.

When he saw the snake outside of him, he fell on his knees beforethat beneficent man.

As soon as he saw the horror of that black, ugly, big snake, those

grieve departed from him.

"Truly," said he, "you are the Gabriel of (Divine) mercy, or you areGod, for you are the lord of bounty.


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Oh, blest (is) the hour that you saw me: I was dead; you havegiven me new life.

You (were) seeking me like mothers (in search of their children); I

(was) fleeing from you like asses.

The ass flees from his master because of asininity; his owner

(runs) after (him) because of good-nature.

He seeks him, not on account of profit or loss, but in order that awolf or (other) wild beast may not tear him.

Oh, happy he that espies your face or suddenly lights upon yourabode.

O you whom the pure spirit has praised, how many foolish and

idle words have I spoken to you!

0 lord and emperor and amir, I spoke not, my folly spoke: do not

punish that (offence).

If I had known a little of this matter, how could I have spokenfoolish words?

I should have spoken much praise of you, O man of goodqualities, if you had given me a single hint as to the (actual) case;

But you, keeping silence, showed perturbation and silently

continued to beat me on the head.

My head became dizzy, the wits flew out of my head -especially as

this head has (but) little brain.

Pardon, O man of goodly countenance and goodly behavior: letpass that which I said in frenzy."

He answered. "If I had uttered a hint of it, your gall wouldinstantly have turned to water.

Had I told you the qualities of the snake, terror would have made

you give up the ghost." (Mathnawi. II/1869-1928)What harm do we get when you become a friend with an

illiterate?

You will be harmed.

Let's say that the whole world loves you;

Yes, you might be loved, but this is only for a short while. (Rubais,

203)Man's sole breath is worth a soul;

His sole hair is worth a mine.

However, there is another kind of man, that let alone to speak

with him;


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Seeing not him is worth of the wealth of the world. (Rubais, 76)The turpitude of befriending the Hypocrites made the true believer

wicked and rebellious like them. (Mathnawi, II/2921)Wealth is seed, and do not lay it in every salty ground: do not put

a sword in the hand of every highwayman.

Distinguish the friends of the Religion (ahl-i Din) from the enemiesof God (ahl-i ki): seek the man that sits with God, and sit with him.

Every one shows favor to his own folk: the fool (who shows favorto the foolish) thinks he has really done (good and religious) work.

(Mathnawi. I/3827-29)You have already sat with someone to talk with, but you are yet

to relax and feel comfort,And you are yet to escape from the trouble of the clay (from that

illiterate's harm).

Avoid of his conversation;

Otherwise, the saints' spirits will never forgive you. (Rubais, 33)Leave the ignorant,

Hold on to the skirts of the prudent.

Never waste your breath for the ignorant,

when you throw the mirror into the water, it surely gets rusty.

(Rubais, 134)O lover! Hold on to the skirts of the prudent.

Fruits become ripe in their own trees,

The Greek people reconcile with the Greek people.

Similarly, the Ethiopians agree with the Ethiopians; the grapes

become black in seeing one another. (Rubais, 135)

THE (MUSLIM) COMMUNITY

Generally the wolf seizes (his prey) at the moment when a year-old sheep strays alone by itself from the flock.

He who has abandoned (the performance of) the Sunna with the

(Moslem) community, has not he drunk his own blood (exposedhimself to destruction) in such a haunt of wild beasts?


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The Sunna is the (safe) road, and the communities are like (your)companions (on the road): without the road and without comrades

you will fall into (sore) straits. (Mathnawi, VI/512-14)O, those who leave their friends,

they hear the brigands' breathings.

Then, they try to go back as lime goats.

But, the wolves catch and eat them one by one. (Rubais, 68)

COUNSEL

"Religion is counsel."

(A Prophetic Tradition)The Prophet said, "The religion (of Islam) is (consists of) counsel

(nasihat)": that nasihat etymologically is the opposite of ghulul(unfaithfulness).

This nasihat is 'to be true in friendship': in an act of ghulul you

are treacherous and currish. (Mathnawi, III/396'6-67)When the road of admonition and counsel has become barred: act

according to the command, "Turn aside from them." (The Qur'an,

4/63) (Mathnawi, II/2085)One day Amir Mu'in al-Din Parwana asked Mawlana to give him

some advice. Mawlana thought a while and raised his head and said:"I heard that you had recited the Qur'an by heart." "Yes", said Mu'in

al-Din. Mawlana replied: "Furthermore, I heard that you had listenedto the book on the Prophetic traditions, called Jami' al-Usul, from

Sheikh Sard al-Din." "Yes" said he again. Upon this answer Mawlana

said: "Even though you have read and had enough knowledge aboutthe words of God and of His Prophet, but you have never taken advice

from those words, and done deeds of righteousness in accordancewith them, neither you will take my advice into consideration and

follow it" Parwana cried and went off. Afterwards he busied himself

with performing deeds of righteousness, doing justice and givingdonations. So he became a perfect model of goodness in the

world. (Ariflerin Menkibeleri [Legends of the Sages], I/77)

A certain man caught a bird by guile and trap: the bird said to

him, "0 noble sire,

You have eaten many oxen and sheep, you have sacrificed manycamels;


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MAWLANA'S THOUGHTS

Written By

Prof.Dr.Emine Yeniterzi

Konya Selcuk Unv.

Mawlana was a scholar, mystic and craftsman with a deepknowledge of the essence of Islam. He was also cognisant of

Qur'anic Commentary (Tafsir). Tradition (Hadith), and Theology(Kalam). and aware of the current schools of thoughts of Islam. Inshort, he was a man whose guidance transcended over the ages.

One of the other peculiarities that made him to become of theexceptional personalities of the history was his capacity for thought.

Mawlana had acquired his thoughts through religion, science,philosophy and mysticism, and then melted them in the melting potof belief and love, and finally put forward a sound system of thought

that conformed with the belief of the People of the Book andTradition (Ahl al-Sunnah), and was never eroded by time and place.In his precious works of wisdom and knowledge in thousands ofverses, he explained the theological and philosophical matters

which were most discussed among people, by giving easyexamples. By so doing, he offered certain solutions to the cases.

In this chapter, we will shortly mention his thoughts onvarious subjects. However, we must indicate the fact that his

thoughts and their content should not be limited by the subject-matters which we included here. To be precise, each of these

subjects require a separate researching. We can only convey very

little information from his vast sea of thought to these lines.1. MAN

In Mawlana's view, man is a very precious being. For man wascreated to be God's vicegerent in this earth, and was donated with

the sciences that angels do not have knowledge of. Hence,angelswere ordered to bow down to the Prophet Adam (The Qur'an,2/30). God proclaimed mans being distinct, honorable and superiorover other creatures with the following Qur'anic verse: "We have

honored the sons of Adam." (The Qur'an, 17/70). "Man was created

in the purest and best nature, 'ahsan-i taqwim " (The Qur'an. 95/4),and was donated, spiritually and materially, with many virtues.Mawlana", in his works, repeatedly emphasized man's

superiority:"The aim of the (creation of) universe is man."

(Majalis-i Sab'a/Seven Sessions, 45)98"A single breath of man is worth that of a soul;


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A hair that falls down from him (or her) is worth that of a mine."(Rubais/Quatrains, 76)

"I am weak, thin and helpless, but I heard a voice, a voice thathas the trace of graces: 'We have honored the sons of Adam'. I am

now neither weak nor thin nor helpless. I can get lots of help. Once I

have filled up my quiver with Your arrows, I even pull up and bendthe back of the mythic mountain." (Majalis-i Sab'a, 12)

"Sometimes, even the angels envy our purity.And sometimes, even Satan sees our fearlessn

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