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DISCOURSES OF RUMI |
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Notes Discourse 1 Is it permissible for a scholar to visit princes, in view of the fact that the Prophet Muhammad is reported to have condemned the practice? Rumi argues somewhat captiously that a true scholar, even if formally he goes to visit a prince, because of the independence of his outlook is in fact visited by the prince who wishes to consult him. The discussion turns to a famous event in the early history of Islam, when the Prophet's uncle 'Abbas whilst yet an infidel was taken prisoner by the victorious Muslim forces and the Prophet laughed. Muhammad tests his uncle's profession of faith, and then accepts him as a true convert. Rumi explains the relevance of his discourse to the situation of the Parvana of Rum, whom he had chided for siding with the Mongols against the Syrians and Egyptians and urged to make common cause with the latter in defence of Islam. He concludes with expressing gratification that the Parvana had accepted his advice, to be bold in God's cause and to have good hope in Divine assistance. The final section enables us to assign this discourse to the last years of Rumi's life, in any case after 1268. p. 13. 'The worst of scholars': this Tradition of the Prophet is given by al-Ghazzali in Ihya', vol. I, p. 51. p. 14. 'We have learned': a similar saying is attributed to the Angel of Death in conversation with the Prophet Abraham, see al-Tirmidhi, Nawadir al-usul, p. 377. 'O Prophet, say': the quotation is from Koran VIII 70, a passage explained as referring to events which followed the victory of Badr in A.D. 624. 'And laughed': Rumi refers to this incident in the Masnavi III, lines 4473 ff. p. 15. 'He makes the night': Koran XXXV 13. 'He brings forth': Koran XXX 18. 'Of God's comfort': Koran XII 87. p. 16. 'Easy it is': the verses are in Persian, and of course are not meant to have been actually spoken by the Prophet. p. 17. The Amir Parvana: for a brief account of his career, see the Introduction to this book. p. 18. 'God is a great deviser': a reminiscence of Koran III 47, VIII 30. 'Lord, show me things as they are'; this Tradition, which is not to be found in the usual collections, was a great favourite with Rumi, who refers to it repeatedly in the Masnavi. Discourse 2 The discourse opens with a topic often discussed by Rumi, the kind of telepathic communication between true mystics which renders speech superfluous. Thought is the attractive force, and not the expression of thought. Expressions are multitudinous, but the controlling thought is one. For thought to be pure and true it is necessary for a man to keep his discriminative faculty clear of all ulterior objects, and to concentrate his purpose on seeking a true friend in the Faith. Rumi reverts to a subject treated in Discourse I, the placing of all one's hope in God. This leads him to speak of the danger inherent in associating with princes, that the desire to please them may corrupt the purity of the believer's faith and lure him away from the Divine Beloved. In the concluding section Rumi speaks of man as the astrolabe of God. Just as the astrolabe is useless save to an astronomer, so man's special relationship to god avails him nothing unless he knows his true self. p. 19. 'The element of congeneity'; this is frequently referred to in the Masnavi, see especially IV 2671. 'A hundred thousand miracles'; the same point is made in Masnavi VI 1176. 'Upon the day'; Koran LXXXVI 9, a reference to the Last Day. 'And their number'; Koran LXXIV 31. p. 20. 'Few in the numbering'; quoted inaccurately from the famous Arab poet al-Mutanabbi (d. 965), see his Diwan (Cairo 1930) I, p. 237. p. 21. 'The bird that perched'; this quatrain occurs in Muhammad ibn al-Munawwar's Asrar al-tauhid, p. 122, a biography of the mystic Abu Sa'id ibn Abi 'l-Khair written before 1200. 'Whosoever assists an oppressor'; this Tradition of Muhammad is quoted in 'Abd al-Ra'uf al-Munawi, Kunuz al-haqa'iq, p. 123. p. 22. 'Decked out fair'; Koran III 13. 'Man is the astrolabe of God'; see Masnavi VI 3140 f. 'He who knows himself'; this famous Tradition, frequently cited by Sufi writers, is also sometimes assigned to the caliph 'Ali. 'We have honoured'; Koran XVII 72. p. 23. 'Figured silks'; quoted from al-Mutanabbi, Diwan II, p. 158. Aflaki states that Rumi was particularly fond of reading al-Mutanabbi, and was reproved on that account by Shams al-Din of Tabriz. He quotes al-Mutanabbi a number of times in the Discourses. Discourse 3 The theme of this discourse is preoccupation and absorption. The scene opens with an anonymous visitor, evidently the Parvana, excusing himself for remissness in his religious duties owing to preoccupation with Mongol affairs. Rumi replies that inasmuch as those preoccupations are in defence of Islam, the Parvana's work counts as religious service. Other visitors arrive, and Rumi now excuses himself for inattention to them, his plea being that he was preoccupied with prayer. This leads into a discussion of the nature of prayer, and Rumi distinguishes between the 'body' or 'form' (physical acts) of (formal) prayer, and the 'soul' of prayer which is a state of complete absorption with God. p. 24. 'I have a time': this Tradition of Muhammad is a favourite of the Sufis though not admitted as genuine by the orthodox. For other discussions of 'absorption' see Masnavi VI 4630 ff. and below, Discourse II. Baha' al-Haqq wa'l-Din: Rumi's father, for whom see the Introduction. This anecdote is also related in the Risala of Faridun Sipahsalar, p. 16. Khvajagi: a disciple of Baha' al-Din Valad who accompanied him on his flight from Balkh. 'Die before you die': a Tradition beloved of the Sufis but rejected by the orthodox, quoted by Rumi several times in the Masnavi. Discourse 4 Stimulated by the casual remark of a visitor that he had forgotten something, Rumi discourses on the one task which men must never forget to discharge, namely to fulfil the high trust which man in the beginning of the world accepted from God, to serve Him only in utter devotion. Rumi quotes a remark of his teacher Burhan al-Din when he was told that a certain man had sung his praises; he declared himself indifferent until he should know whether his admirer applauded him out of true knowledge and not from mere hearsay. The only knowledge worth possessing is self-knowledge. p. 26. 'We offered the trust': Koran XXXIII 72. p. 27. 'And We honoured'; Koran XVII 72. 'God has bought'; Koran IX 112. p. 28. 'You are more precious'; quoted from the Hadiqat al-haqiqa of Sana'i (fl. 1140), a poem on the mystical life which Rumi studied deeply and frequently quoted. 'Sell not yourself'; quoted from Rumi's own poetry, see his Ghazaliyat (Teheran 1956), p. 565. 'I pass the night'; a Tradition of Muhammad accepted as genuine by al-Bukhari and Muslim. p. 29. 'Even so when Majnun'; the desert romance of Majnun and Laila is cited frequently by the mystics as a prototype of perfect devotion. The present anecdote is retold by Rumi in Masnavi IV 1533 ff. 'My camel's desire'; quoted from the Bedouin poet 'Urwa ibn Hizam, cited by Rumi again in Masnavi IV 1533. Burhan al-Din Muhaqqiq; for further details of Rumi's teacher see the Introduction. The same anecdote occurs in Faridun's Risala, p. 121. Discourse 5 An unnamed admirer, doubtless the Parvana, thanks Rumi fulsomely for the honour of a visit. Rumi replies by applauding his lofty aspirations which move him to such humility and a sense of unworthiness. Form has its importance as well as spirit. Yet man's true destiny lies far beyond mere worldly things; the ascetic sees into the hereafter, but God's elect transcends both this world and the next, having his eyes fixed on the First Thing, God. Rumi turns to discourse on pain, which is a spur to action. Unless there is a burning desire, an ache within the soul for higher things, those loftier aims will remain unattainable. p. 31. 'Two inclinations'; this Tradition of Muhammad is given in al-Munawi, Kunuz, p. 67. 'A dervish entered'; this story is told of the ascetic al-Fudail ibn 'Iyad speaking to Haran al-Rashid, see Ibn Khallikan, Wafayat al-a'yan, no. 504. Other versions are given in 'Attar, Tadhkirat al-auliya', I, p. 251; Sana'i, Hadiqa, p. 645. p. 32. 'Whithersoever you turn'; Koran II 109. 'God brought him into existence': for the idea of the 'ascent of man' see Masnavi III 3901 ff, IV 3637 ff., and compare R. A. Nicholson, Rumi, Poet and Mystic, p. 187, n. l. 'You shall surely ride'; Koran LXXXIV 19-20. p. 33. 'And the birthpangs'; Koran XIX 23. 'The soul within you': quoted from the poet Khaqani (d. about 1200). Discourse 6 Words are spoken for the sake of those who need words; the man who understands without words hears the message of heaven and earth proclaiming God their Creator. Rumi tells a story of a Turkish king who applauded the work of an Arab poet though he knew no Arabic; it was not the words themselves but the purport of the words that really signified. Phenomena are many; the ultimate Object is one. A bystander interrupts with a confession of remissness. This moves Rumi to discourse on the Divine purpose in reproach and self-criticism, and the sense in which one man is a mirror to another enabling him to see in the other his own faults. From this Rumi returns to the thesis that multiplicity and duality vanish in the presence of God; a man must sacrifice his own self in order that God may be revealed in all His glory. Why do the saints and prophets seek worldly fame? So that the light which they brought may shine forth upon all men. Men reject their message, saying that they have heard plenty of such words before, but that is because they do not understand those words. 'Be! and it is'; Koran XXXVI 82. p. 35. 'Love continues'; quoted from an unknown Arab poet. 'The believer is the mirror'; this Tradition of Muhammad is a favourite with the Sufis when they discuss clairvoyance. The theme is elaborated several times in the Masnavi, especially IV 2137 ff. p. 37. 'Simurgh of the Mount Qaf'; the simurgh is a legendary bird nesting in Mount Qaf on the rim of the earth, used by the Sufi poets as a symbol of the Divine Presence. 'There was a servant of God': Aflaki tells a closely similar story of Shams al-Din of Tabriz. 'A bore came'; said to have been Shaikh Sharaf al-Din Haravi, one of the leading ulema of Konia. The 'great saint' is identified with Chelebi Husam al-Din, favourite disciple of Rumi and his successor. p. 38. 'And they say, Our hearts'; Koran II 83. 'God has set a seal': Koran II 6. p. 39. 'He kneaded the clay': a well known Tradition of Muhammad. Discourse 7 The entry of the Atabeg's son causes Rumi to speak of the multiplicity of religions and of men, a multiplicity inherent in the nature of things and not to vanish until the resurrection. It is a Divine mercy that men are all occupied with their diverse interests. Nevertheless certain men, the mystics, have attained the vision of the One God already in this world. Rumi resumes the topic of the use of words, enunciating the principle that they are measured to the capacity of the hearers; some men require a multitude of words, others penetrate the meaning from the merest hint. 'The son of the Atabeg': evidently Majd al-Din Atabeg, son-in-law of the Parvana, mentioned as a disciple of Rumi by both Faridun and Aflaki. p. 40. 'Even were the veil removed': a saying frequently attributed to 'Ali. p. 41. 'Naught there is': Koran XV 21. p. 42. 'Majnun and Farhad': Majnun wandered in the desert for love of Laila, Farhad enamoured of Shirin haunted the mountains. Both romances are told by Nizami and other poets. Discourse 8 Rumi resumes the topic of prayer, with which he had dealt in Discourse 3. Then he passes again to the theme of words and the hearer. A verse he quotes leads him to speak of the disciple and his dependence upon his preceptor. The prophets and saints are sent to remind men of their original purity when they were spirits; men recognise the truth of the message only if they are congeners of the prophets and saints. p. 43. 'Someone asked'; said to be Nar al-Din Jicha, mentioned by Aflaki as a disciple of Rumi. p. 44. 'O would that I were dust': Koran LXXVIII 41. 'And the unbelievers': Koran II 259. p. 45. 'This is that wherewithal': Koran II 23. 'Those spirits which recognise': a Tradition of Muhammad recognised by both al-Bukhari and Muslim. 'Now there has come': Koran IX 129. p. 46. 'The colour is the colour of blood': part of a Tradition of Muhammad describing the Last Day when the martyrs will be revealed by the fragrance of their blood. Discourse 9 The report that a certain man desired to see Rumi leads to a discussion of the true nature of desire, that all human cravings spring from the one overriding desire, to see God. Mundane desires are veils over God's beauty to save man from the annihilation which would follow the unveiled epiphany of the Divine. The use made by Rumi of the parallel of the sun draws him on to explain the difference between 'likeness' and 'comparison'; comparisons are instituted to stimulate and assist the reason in its quest for truth. p. 47. 'And when his Lord': Koran VII 139. 'Neither camel nor sheep': the Persian has jamal (camel) and hamal (sheep), a half-pun not reproducible in English. 'Likeness is one thing': the same point is made in Masnavi III 1155, 1942, 3407, III 419 ff. Discourse 10 The Parvana reports to Rumi that the latter's son Baha' al-Din (Sultan Valad) had said that Rumi did not wish the Parvana to visit him since he was subject to varying moods and was not always available to see visitors; it was better that Rumi should himself go to visit his friends. The Parvana explains that he does not come in order that Rumi may converse with him, but just to have the honour of waiting on him. Rumi has kept him waiting so as to teach him what it feels like to be kept waiting. Rumi answers that his purpose was quite otherwise. He kept the Parvana waiting not to teach him a lesson, but because he so loved him that he wished to enjoy his company as long as possible. This leads to a discourse on friendship and love; those who have been close friends in this world will at once resume their friendship in the next world. It is the essential substance of a man and not any accidental attributes which forms the basis of such friendship; and the substance survives death. Nevertheless form (as opposed to substance) has its own value, as giving a partial revelation of the nature of reality. Rumi passes on to explain the meaning of 'God says' in the mouth of the Prophet Muhammad. God's speech is wordless and soundless, but through the mouths of the prophets and saints He gives it word and sound. A man may be known by his words. Rumi then illustrates the nature of clairvoyance. After touching on the mystery of the 'unseen' saints of God, he returns to the original topic and explains why the Parvana should be pleased to have been kept waiting. p. 48. 'The Parvana said': Aflaki also reports this incident in very similar words. Baha' al-Din: Rumi's eldest son SultanValad, born in 1226, married the daughter of Shams al-Din Faridun Zarkub, succeeded Chelebi Husam al-Din as head of the Mevlevi Order, and died in 1312. p. 49. 'It is related that God Most High declares': this Tradition of Muhammad is close to one reported by al-Tirmidhi in his Nawadir al-usul. p. 368. 'That Joseph-like form is changed': because Joseph's brothers pretended to Jacob that Joseph had been killed by a wolf, see Koran XII 17. p. 51. 'The Prophet was asked': both question and answer are a pure invention. 'Nor speaks he out of caprice': Koran LIII 3-4. p. 52. Shaikh Sar-razi: this person is mentioned in Masnavi V 2667, 2779. A similar story is told of him by Baha' al-Din Valad in his Ma'arif; p. 264. p. 53. 'Certain men said to Jesus': this and the following story are reminiscences of Matthew 8:20, a favourite topic with Muslim writers, see Ibn Qutaiba, 'Uyan al-akhbar II, p. 271; al-Ghazzali, Ihya' III, p. 141. Discourse 11 A discussion is initiated by the proverbial saying 'Hearts bear witness one to another.' Rumi explains that when the heart is absorbed (compare Discourse 3) all other parts of the body including the tongue are atrophied. In absorption the senses become a unity; the person absorbed loses his freedom of action. This explains Hallaj's famous utterance 'I am God' which, so far from being (as is alleged) a blasphemy, is in reality the acme of humility, being a confession that only God exists. Absorption is accompanied by a fear of God, which is different from all other fears; it is a realisation that all human states come from God, and is an actual experience and not a logical proof of God's existence. In absorption the mystic passes away into God. The terms obedience and disobedience, righteousness and sin then become irrelevant. Rumi turns to discuss the difference between the 'knower' and the 'gnostic' and to compare the merits of knowledge and asceticism. Whereas primary knowledge (theory) is inferior to asceticism, secondary knowledge (direct cognition of God) is its superior. To arrive is better than to travel hopefully; the man who has arrived has transcended hope and fear. Which is better, to laugh or to weep, to fast or to pray, to be alone or in company? The answer is that this depends upon the requirements of the individual soul, to know which calls for the assistance of a wise counsellor; though it remains true that self-knowledge and self-revelation lie at the roots of the matter. The presence of the Amir stimulates Rumi to utter great truths. That is because of the unison between their hearts, which indeed dispenses with the need for uttered communication. p. 54. 'Hearts bear witness': a proverb. Amir Na'ib: presumably Amin al-Din Mika'il, deputy to the Sultan of Rum from 1260 to 1278. p. 55. 'Your name is upon my tongue'; a similar verse is ascribed to the martyr-mystic al-Hallaj (executed in 922), see L. Massignon, Le Diwan d'al-Hallaj, p. 106. 'Take the famous utterance'; the much-discussed Ana 'l-Haqq of al-Hallaj which led to his execution. p. 57. 'But for thee I would not have created': a well known Tradition of Muhammad. p. 58. 'Nothing is, that does not': Koran XVII 46. 'Even were the veil': see Discourse 7. p. 60. 'And We have raised some': Koran XLIII 31. 'And whoso has done an atom's weight': Koran XCIX 7. 'This world is the seed-plot': a Tradition of Muhammad, see al-Munawi, Kunuz, p. 64. p. 61. 'I am where My servant'; a Tradition of Muhammad, see al-Tirmidhi, Nawadir al-usul, p. 85; al-Ghazzali, Ihya' III, p. 269. 'Take counsel of your heart': a Tradition of Muhammad, see al-Sarraj, Kitab al-Luma', p. 16, 45; Abu Nu'aim, Hilyat al-auliya' VI, p. 255. 'Show me things': see Discourse I. p. 62. 'A raven'; Koran V 34. Discourse 12 Who is the wrongdoer in the case of a man justly striking another? The example of the Prophet Muhammad gives the clear answer: he was the wronged party even when he defeated his enemies. The Parvana then asks whether the good resulting from a human action is due to the action itself, or a gift of God. Rumi answers it is the latter, though God assigns the merit to man. The Parvana comments that in that case every seeker is bound to find; Rumi rejoins that for all that a guide is still needed. The body's guide is the intellect; humanity's guide is the saint. God's providential care can draw a man to serve His will, nevertheless man is given the power to exert himself. First comes grace, which is like a spark setting afire a mass of tinder. Rumi compares his own words with such a spark, and prays that they may find response in the hearts of his hearers. Rumi then defines the difference between soul and spirit, discoursing on the well known definition of man as a 'rational animal.' He returns to the theme of the preacher's words, and discusses the nature of thought. Thoughts exercise a tremendous influence for good or evil, and act independently of the body. Physical delights are mere accidents, the scent of the heavenly musk; it behoves a man to transcend the accidental and to reach after the substance, which is the eternal presence of God. p. 64. 'Islam began a-stranger': this famous Tradition of Muhammad, which goes on 'and will return a stranger as it began,' is recognised by Muslim and other orthodox collectors. 'In your present state of bondage': a reference to Koran VIII 70, see Discourse 1. p. 65. 'No soul knows': Koran XXXII 17. 'The Night of Power': Koran XCVII 3. p. 66. 'One tugging from God': this saying is quoted anonymously in the Asrar al-tauhid, p. 247. Rumi discusses 'Divine tugging' several times in the Masnavi, see especially VI 1475 ff. 'He said, Lo': Koran XIX 31. John the Baptist: see Masnavi II 3602 ff. 'Is he whose breast': Koran XXXIX 22. p. 67. 'For man was created': Koran IV 32. 'Surely thou art upon': Koran LXVIII 4. 'To God belong the hosts': Koran XLVIII 4. Nimrod: for his killing by a gnat see Masnavi I 1189. Abraham: the miracle of the furnace turning into a rose-garden is based on Koran XXI 69. p. 68. 'What though a man': quoted from Sana'i, Hadiqa. p. 69. 'Who shall succeed': this verse, which is repeated in Discourse 17, is quoted by Rumi in his Majalis, p. 121. p. 70. 'We have returned from the lesser struggle': a well known Tradition of Muhammad, see al-Munawi, Kunuz, 90. Rumi comments on this Tradition in Masnavi I 1373 ff. Discourse 13 This discourse is a sermon on the text of a Tradition of Muhammad, the theme being the struggle against the inward enemy, the carnal soul. p. 71. 'The night is long': this Tradition is not recorded in any of the canonical collections. p. 72. 'Say, He is God': Koran CXII I. 'Take not My enemy': Koran LX I. p. 73. 'But as for him who feared': Koran LXXXIX 40-41. Discourse 14 The present world is as it were a collection of samples of the other world. Man's origin is from the Beyond, and to the Beyond he must return. The eternal attributes, infinite in variety, are in themselves invisible; they only become visible through their association with matter. p. 73. Shaikh Ibrahim: a disciple of Shams al-Din of Tabriz, mentioned again in Discourse 46. Saif al-Din Farrukh: unknown. 'Naught there is': Koran XV 21. 'The bald man of Baalbek': the text presents a crux, and I owe this interpretation to Dr Sadiq Gauharin. p. 74. 'Surely we belong to God': Koran II 151. Discourse 15 This discourse ranges over many topics and clearly records an actual scene in the life of Rumi, enacted certainly after 1260. The restlessness within the human soul, which men seek vainly to satisfy in various ways, is a symptom of the universal quest for God. The question is asked whether it is lawful to accept property from the Mongols. Rumi gives an affirmative answer, developing an explanation of the reason why God first allowed the Mongols to prosper and is now slowly destroying them. He rebuts the rumour that the Tartars believe in the resurrection. From this he passes on to argue that the resurrection is enacted daily in the lives of men. God occupies His prophets in various ways. Is there any changing God's eternal decrees? Rumi replies in the negative; except that the measure of the Divine reward and punishment varies according to men's individual actions. Does a broken vow to fast on a certain day require expiation? Rumi states the views of the Shafi'i and Hanafi jurists, and gives his own verdict. He then answers a question on the meaning of the formulae of blessing the Prophet, that these are Divine and not human acts. He distinguishes between secondary causes and actualities; the former are apparent acts, the latter the Divine cause of those acts. All men, prophets and saints and ordinary mortals, descend into this world from the Beyond; but they differ in the degree of their recollection of the other world, and the extent to which they are stimulated by the Word of God. The mystic must not reveal to other men truths vouchsafed to him which transcend the understanding of the uninitiated. p. 75. 'There is no monkhood': a well known Tradition of Muhammad, see Masnavi V 574. 'The congregation is a mercy': a famous Tradition of Muhammad, see Masnavi I 3017. p. 76. 'Certain of them came as merchants': Rumi refers to the events leading up to the Mongol invasion, see Encyclopaedia of Islam III, p. 1014. p. 77. 'Because he turned a ring upon his finger': see al-Ghazzali, Ihya' I, p. 51, 120. 'What, did you think': Koran XXIII 118. p. 78. 'And whoso has done': Koran XCIX 7-8. p. 79. 'Thou createdst me': Koran VII 11. Shafi'i ... Abu Hanifa: founders of two of the four orthodox schools of Islamic jurisprudence. p. 80. 'A camel came forth': Koran XI 64-71. 'Lord, said Zachariah': Koran III 35. p. 81. 'Am I not your Lord': Koran VII 171, a passage frequently quoted by Sufi writers as referring to the Primaeval Covenant between God and man. 'Impart not wisdom': this saying, seemingly based on Matthew 7:6, is quoted again in Discourse 41. p. 82. 'The earth has its share': these anonymous verses are quoted by al-Ghazzali in Ihya' IV, p. 71. 'The inhabitants of the Fire': Koran VII 48. 'Cover up your vessels': for this Tradition see Muslim, Sahih VI, pp. 105 ff. Rumi interprets the injunction after his own fashion. Discourse 16 This discourse again touches on a variety of topics. First Rumi discusses the theme of love and beauty; it is love which makes things to appear desirable, therefore the mystic must cultivate a spiritual yearning so that 'in all being and space you may see the Beloved.' The ultimate quest behind all quests is God. From this Rumi passes to speak again about absorption, as in Discourse 3. The prophet and the saint are totally absorbed with God; men's attitude to them determines their attitude to God. Rumi explains why he composes poetry, a thing extremely distasteful to him personally; but people in Ram like poetry, and he wishes to accord with their desire. A remark by the Parvana moves him to discuss the nature of action; he denies that action is fundamental; 'the root principle of all things is speech.' Thus, prayer is ineffective unless it is uttered. In answer to a question Rumi justifies again the attitude of hope, as in Discourse I. He then speaks about the Perfect Man, who is a microcosm representing faithfully the macrocosm. p. 83. 'In Majnun's time': this story is retold in Masnavi V 3286 ff. p. 84. 'The abiding things': Koran XVIII 44. p. 85. 'Whosoever sees him': this is based on a saying of Abu Yazid al-Bistami describing his mystical ascension into heaven, see al-Sahlaji, al-Nur min kalimat Abi Taifur, p. 139. 'None but the purified': Koran LVI 79. 'It is a habit with me': this section is reproduced word for word in Faridun, Risala, pp. 68 ff. See further, Discourse 54. p. 87. 'His command, when He desires': Koran XXXVI 82. p. 88. 'All game is in the belly': a famous Arabic proverb. 'All, good and evil': Rumi quotes from his own poetry, see Divan (ed. Furazanfar) I 4476. 'Thyself a true transcription art': this quatrain has been attributed to Najm al-Din Daya, Baba Afdal and others. Discourse 17 The Na'ib of Rum having remarked that the Muslims in serving the Mongols are no better than idolaters, Rumi rejoins that they are superior in that they are conscious of the unworthiness of such an attitude. He goes on to discourse of man as midway between the angels and the beasts, with the prophets and saints waiting to lead men back to God. Man's first step is to struggle; then God's grace supervenes to bring him to the end of the journey. The principle of opposites applies only to form, necessary for the display of God's power; in reality all things are one. p. 89. The Na'ib: see Discourse 11. 'Things are made clear by their opposites': quoted from al-Mutanabbi, Diwan, I, p. 15. 'The bird flies with its wings': see Marzuban-nama, p. 137. p. 90. 'He whose intelligence': this saying is variously attributed to 'Ali and Muhammad; for the latter attribution see Masnavi III 1497 ff., a passage closely modelled on the present discussion. 'The angel is saved': Rumi quotes himself, see Divan (ed. Furazanfar) II 9669. 'No fear shall be on them': Koran X 63. 'We desire this': see p. 69. 'When comes the help of God': Koran CX. p. 92. 'I was a hidden treasure': a famous Tradition often quoted by Sufi writers, rejected by later critics. 'Go forth with My Attributes': quoted from al-Bistami, see al-Sahlaji, al-Nur, p. 139. Abu Jahl: the bitter enemy of Muhammad. 'They desire to extinguish': Koran LXI 8. 'The moon sheds light': closely similar to some verses by Gasan Ghaznavi, see his Divan, p. 32. p. 93. 'A dervish saw': according to Faridun, Risala, p. 124, the dervish was Shams al-Din of Tabriz. Discourse 18 A comment on a Koran reciter leads to a discussion of the difference between 'form' and 'meaning'. The Koran is not the whole of God's Word. It is God's will that some men should be heedless, in order that the world may continue to exist. Rumi declares that he speaks as he does out of compassion and not out of envy, to draw his listeners on to higher truths. p. 93. Ibn Muqri: Furazanfar identifies with Sa'in al-Din Muqri, mentioned by Aflaki in a number of anecdotes. 'Say, if the sea were ink': Koran XVIII 109. p. 94. 'Many a Koran-reciter': this saying is attributed to Anas ibn Malik by al-Ghazzali, Ihya' I, p. 195. 'God has closed in heedlessness': the topic is repeated in Discourse 25 and is developed in Masnavi I 2063 ff., IV 1323 ff., 2608 ff., etc. p. 95. 'Since greatness never once': quoted from the satire on Mahmud of Ghazna attributed to Firdausi. 'A great caravan': Furazanfar states that this story occurs in a prose Iskandar-nama of early date, a manuscript of which is in the possession of Professor Sa'id Nafisi. Discourse 19 This brief discourse reports a remark by Taj al-Din Quba'i, and speaks on the topic of hypocrisy. Longwindedness is no substitute for sincerity. p. 96. Taj al-Din Quba'i: unknown. p. 97. 'So woe to those that pray': Koran CVIl 4-7. Discourse 20 Women are intended for the purification of men, who by enduring their absurdities learn to control themselves. That is why the Prophet forbade celibacy. It is useless to argue with a woman. The claim by certain men to have seen Shams al-Din of Tabriz provokes a statement on the 'veiled' saints of God. Some remarks on the relationship between lover and beloved lead on to the remark that the lover of God must forsake his own identity and become wholly absorbed in God. p. 98. 'There is no monkhood': see p. 75. 'Surely thou art upon': Koran LXVIII 4. 'It is related that the Prophet': after the raid on Tabuk in 630. p. 100. 'Man is passionate for what he is denied': a Tradition of Muhammad, see al-Munawi, Kunuz, p. 31. 'While we proclaim Thy praise': Koran II 28. p. 101. 'This time you will experience': Furazanfar sees in this a reference to the return of Shams al-Din from Damascus, and so dates the discourse among the earliest in the collection. 'Thou whose form is fairer far': untraced. Baha' al-Din: either Rumi's son Sultan Valad, or Baha' al-Din Bahri who is mentioned many times by Aflaki as a member of Rumi's circle. Discourse 21 Rumi quotes with disapproval some verses describing God as indifferent to the world. After a brief comment on a saying which appears to promote Moses over Muhammad, he ridicules the claim of a certain man to have proved the existence of God by logical reasoning. Rumi takes up again the theme of negligence being allowed by God to some men in order that the world may continue. Every man has his appointed task; the saints' part is the supreme role of contemplation. Rumi then answers those who complain when he is silent that he is running away from them; their charge reflects that precise thought within themselves. He concludes by recommending gradualness in mastering the Sufi discipline. p. 102. Sharif Pay-sukhta: unknown. p. 103. 'The Verse of Self-sufficiency': a reference to Koran XCII 8. Shaikh-i Mahalla: a gloss names him as Fakhr-i Akhlati. 'Moses enjoyed converse'; see Koran VII 138-9. p. 104. 'Nothing there is'; Koran XVII 46. 'Our great Master'; Rumi's father Baha' al-Din Valad, see his Ma'arif, p. 388. p. 105. Shaikh Salab al-Din; Salah al-Din Faridun Zarkub, for whom see the Introduction. 'And those you fear': Koran IV 38. Discourse 22 This discourse, which is entirely in Arabic, is a reproof to a disciple for backbiting against a certain member of the circle. p. 106. Ibn Chavish: Najm al-Din ibn Khurram Chavish, addressee of a letter from Rumi, see his Maktubat (Teheran 1957), p. 56. Salah al-Din: Faridun Zarkub, see Discourse 21. p. 108. 'Yet it may happen'; Koran II 213. Discourse 23 This somewhat diffuse discourse begins with the theme of reacting to the spirit of spoken words though ignorant of their formal meaning, the main topic of Discourse 6. Though the ways to God are various, the ultimate goal is one, since God is the fashioner of all and is therefore beloved of all. At this level no difference exists between infidelity and faith; thoughts only differ when they are clothed in expression. God controls the world of ideas but is Himself beyond that world. Rumi then discusses the formula 'If God wills,' which he interprets as a token of absorption in God. He passes to speak of the vision granted by God to Muhammad, and of visions and dreams in general. The mystic's vision is revealed in the other world. Rumi repeats that God is the ultimate quest beyond all quests. Then he touches on the doubts which beset the human soul, saying that in love they all vanish away. Finally he reminds his listeners that his words are attuned to their degrees of understanding. p. 108. Tuqat: a town to the north-west of Konia. p. 110. 'We judge by outward profession': a saying attributed to Muhammad, see al-Ghazzali, Ihya' IV, p. 151. p. 111. 'If out of the veil appeared': Rumi quotes himself. 'God has indeed fulfilled': Koran XLVIII 27. 'If God wills': Rumi discusses this matter in Masnavi 149 ff., VI 3667 ff. 'The pen reached thus far': quoted from Khaqani. p. 112. 'This world is as the dream': a saying of Muhammad according to al- hazzali, Ihya' III, p. 148. The idea is developed in Masnavi III 1300 ff., 1736 ff. p. 113. 'Your love for a thing': a Tradition of Muhammad, see al-Ghazzali, Ihya' III, p. 25. 'Thou createdst me of fire': Koran VII 12. p. 114. 'Speak to men according to the degree': a similar saying of Muhammad is admitted by al-Bukhari, Sahih I, p. 24; see also al-Ghazzali, Ihya' I, p. 74. Discourse 24 The true mystic is indifferent to worldly advancement; like God himself, he is independent of all directions. Men's motives in building mosques and writing religious books may differ from God's purpose, but it is God's purpose that prevails. p. 114. 'If a lamp desires': see Discourse 6. 'Do not prefer me above Jonas': see Muslim, Sahih VII, pp. 101 f. Rumi comments on this Tradition in Masnavi III 4512 ff. p. 115. Zamakhshari: the famous grammarian and Koran commentator, a native of Khvarizm, born 1075, completed the Kashshaf in 1134, died in 1144. Kiblah: the direction of Mecca towards which the faithful turn in their prayers. Discourse 25 The Prophet Muhammad was a humble man, and humility is a great virtue yet he was the foundation of the world, comparable with the reason which controls all the body's members. The caliph exercises the same function in his time, though he is liable to error. Reason is the congener of the angels; man is a compound of angel and beast. Rumi explains how the body's members will 'speak' at the resurrection, quoting the views of the philosophers and the theologians respectively. This leads him to discourse on his theory of the nature of speech. God gives to every man according to his needs. Some men have been created heedless, to secure the maintenance of the physical world. p. 116. 'No man ever preceded': see al-Ghazzali, Ihya' II, p. 250. p. 117. 'But for thee I would not have created': see p. 57. The theme is common among the Sufis; Rumi treats of it in Masnavi I 589 (see R. A. Nicholson's note), II 974. 'Reason is a congener of the angel': see Discourse 17, and compare Masnavi III 3193 ff. p. 118. 'Reason lent to Jesus pinions': quoted from Sana'i Divan, p. 497. p. 119. 'God gave us speech': Koran XLI 21, the context for the ascription of speech at the resurrection to the body's members. 'He inculcates wisdom'; this uncanonical Tradition is also quoted in Masnavi VI 1656 (heading). 'I am the shadow of a man': Rumi quotes himself, see Divan (Teheran 1958) II, p. 90. p. 120. 'Do not suppose no travellers': untraced. Discourse 26 This long and diffuse discourse covers a wide variety of topics. The connecting theme appears to be that there is One to whom all should be addressed, for He is the source of all Good and Power. p. 121. Shaikh Nassaj of Bukhara: Rumi mentions him again in Divan (ed. Furazanfar) I 1534. p. 122. Shaikh al-Islam Tirmidhi: this anecdote is repeated in Faridun, Risala, p. 121. Burhan al-Din: Rumi's teacher Burhan al-Din Muhaqqiq. 'These words are Syriac': i.e. unintelligible except to the initiated. p. 123. Their mark is on their faces': Koran XLVIII 29. 'The man who has read the Wasit': by the Wasit Rumi evidently means al-Ghazzali's 'middle' treatise on Shafi'i jurisprudence. The reference to Mutawwal ('Extensive') is not clear. The Tanbih is presumably the Shafi'i manual by Abu Ishaq al-Shirazi (died 1083). 'Did We not expand': Koran XCIV I. p. 124. 'In the time of the Prophet': this story is retold in Masnavi III 3055 ff. Rumi's source was his father's Ma'arif, p. 77. 'Every day He is upon some labour': Koran LV 29. p. 125. 'It is We who have sent down': Koran XV 9. 'A certain man came to Muhammad': see al-Ghazzali, Ihya' IV, p. 209. 'In the time of Muhammad'; see al-Wahidi Asbab al-nuzul, p. 231. 'None but the purified': Koran LVI 78. p. 127. 'I am amazed at a people': see Discourse 1, where the Prophet's words are paraphrased in Persian. 'Take him, and fetter him': Koran LXIX 30. 'God grasps, and outspreads': Koran II 246. p. 128. 'The believer is sagacious': a Tradition of Muhammad, see al-Munawi, Kunuz, p. 136. p. 129. 'Just as at first you were earth'; see above, Discourse 5. Koran XXIII II ff. is the ultimate authority. 'A bowl full of poison': the story is retold in Masnavi V 4238 ff. p. 131. The world subsists on a phantom': see Masnavi I 70. Discourse 28 The prayers of God's elect are so exalted that they pass the understanding of ordinary mortals, who have their own stations according to their spiritual rank. p. 132. 'We are the rangers'; Koran XXXVII 165-6. 'Postpone them': a Tradition of Muhammad, see al-Munawi, Kunuz, p. 5. p. 133. 'Whom none knows but God': Koran XIV 10. 'And thou seest men': Koran CX 2. 'And the angels shall enter': Koran XIII 23. 'Take on the characteristics': see al-Ghazzali. Ihya' IV, p. 218. 'I am for him hearing and sight': part of a famous Tradition beloved of the Sufis. 'Kings, when they enter a city': Koran XXVII 34. 'Only in ruins': quoted from Sana'i, Hadiqa, p. 347. p. 134. 'I hold it unlawful': quoted from Mu1:Jammadibn al-Munawwar, Asrar al-tauhid, p. 26. Discourse 29 This discourse is wholly in Arabic. It is a refutation of a statement made by a Christian, that Muslims secretly believe that Jesus was God. Rumi goes on to condemn those who stubbornly adhere to their fathers' religion though the truth has been revealed to them. p. 134. Shaikh Sadr al-Din: Sadr al-Din al-Qonawi, famous Sufi author, commentator on Ibn 'Arabi, who died in 1273. p. 135. Yatash: Shams al-Din Yatash Beglerbeg, Saljuq prince, who died in 1258, mentioned by Rumi in his Maktubat, p. 252. p. 136. 'To clothe the Kaaba': quoted from Sana'i, Sair al-'ibad, p. 101. The reference is to the custom of covering the Black Stone with a curtain. 'To apply eye-black to the eyes'; quoted from al-Mutanabbi, Diwan II, p. 72. Discourse 30 The main topic of this discourse is that good and evil are one and indivisible, being the creation of the one God. This paradox leads on to other paradoxes. p. 137. 'And God is with the patient'; Koran II 250. 'Everything We have numbered': Koran XXXVI 12. p. 138. 'I laugh as I slay'; also quoted in Discourse 48. For the Prophet laughing, see p. 14. Discourse 31 A saying of Abu Yazid is quoted approvingly to argue that the absence of all desire is the high objective of the mystic in his progress towards God. The common statement that Divine revelation ceased with Muhammad is not strictly true; the mystic enjoys revelation, only it is called by another name. An anecdote of the caliph 'Uthman proves that silence can be as effective as any speech or action. Nothing is harder to endure than stupidity in a disciple; but the exercise is good for the saint, discipline being the high-road to victory over desire and the attainment of Divine detachment. p. 138. 'God most High said to Abu Yazid'; see al-Sahlaji, al-Nur, p. 96. p. 139. 'Say, the Truth has come'; Koran XVII 84. 'Enter, O believer': a Tradition of Muhammad referring to the day of resurrection, see al-Suyuti, al-Jami' al-saghir I, p. 132. 'The believer sees with the light of God': a favourite Tradition with the Sufis, see Masnavi I 1331; al-Ghazzali, Ihya' II, p. 201. 'When 'Uthman became caliph': see al-Jahiz, al-Bayan wa'l-tabyin I, p. 272; Masnavi IV 487 ff. p. 140. 'My Companions are as stars'; for this Tradition see al-Munawi, Kunuz, p. 13, and compare Masnavi I 2925 f. 'So let who will regard me'; quoted from al-Mutanabbi, Diwan II, p. 132. p. 141. 'Greater struggle': see the Tradition quoted on p. 70. 'What eye has not seen': a famous Tradition of Muhammad admitted by both al-Bukhari and Muslim, evidently a reminiscence of I Corinthians 2:9. Discourse 32 This short discourse discusses the certainty of faith which characterises the perfect mystic, and how it banishes all doubts. p. 142. 'If the faith of Abu Bakr': this Tradition occurs in al-Ghazzali, Ihya' I, p. 39. 'In their hearts is a sickness'; Koran II 9. 'What, do they not consider': Koran LXXXVIII 17. 'Save him who repents': Koran XIX 61. 'Those, God will charge': Koran XXV 70. Discourse 33 Rumi quotes snatches of an old poem on the topic of an old man still yearning for amorous play. He applies this profane theme to the mystic life. p. 143. 'They said, Keep away': these verses, like the others quoted in this discourse, come from an ancient Arabic poem, see Ibn Qutaiba, 'Uyun al-akhhar IV, p. 53. p. 144. 'Over eighty': in the original version, 'over thirty.' Discourse 34 This strange account, which is in Arabic apart from the first five words, appears to represent an actual mystic experience in which Rumi saw a rebellious disciple in the form of a wild animal. p. 144. Jalal al-Tibrizi: unknown. p. 145. 'And God's earth is wide': Koran XXXIX 13. 'And they comprehend not': Koran II 256. 'The moaning pillar'; see Masnavi I 2113, with R. A. Nicholson's note. 'Iron in David's hand': see Koran XXXIV 10. 'The Kaaba, when you pray': quoted from Sana'i, Hadiqa, p. 112. 'The unbeliever eats in seven stomachs': part of a Tradition admitted by both al-Bukhari and Muslim, see Masnavi V 64 ff. Discourse 35 This brief discourse describes the marvellous subtlety of the Koran, locked away from the enemies of religion. p. 147. 'And obey thou not': Koran LXVIII 10. 'Backbiter': Koran LXVIII 11-12. 'God has set a seal': Koran II 6. Discourse 36 Form is a branch or derivative of love; need is the root, the thing needed is the branch. For a similar discussion in the Masnavi, see IV 4440 ff. Discourse 37 Rumi refutes an allegation brought against a certain girl (thought by Furazanfar to be the wife of Shams al-Din of Tabriz). He passes on to speak of the nature of imagination. Then he discusses the old controversy whether the world is eternal or created in time, one of the principal quarrels between the philosophers and the theologians in Islam. Discourse 38 A reminiscence of an incident in the Prophet's struggle against the unbelievers leads to a discussion of the relationship between the partial (or human) intellect and the universal intellect, which is the source of all inspiration. Rumi then turns to elaborate further the topic raised in Discourse 36. p. 151. 'Unlettered': Rumi's interpretation of the much-discussed epithet ummi given to Muhammad in Koran VII 156, 158. 'The partial intellect': see also Masnavi IV 1295 ff., which is closely similar to the present passage. p. 152. 'The story of the raven': Koran V 34, see Masnavi IV 1301 ff. 'There is no prayer without the heart': this Tradition of Muhammad is quoted by al-Ghazzali, Ihya', p. 110. 'And these continue at their prayers': Koran LXX 23. Discourse 39 Disputation is set aside when one becomes a dervish. The way of poverty leads to the attainment of all one's desires; the Prophet's life is an example of this. Rumi declares that his words, as a Sufi, are true coin, whereas other men's words are a spurious imitation; discrimination is needed to distinguish between the two. p. 153. Husam al-Din Arzanjani: unknown. 'It takes another love': a quotation from Fakhr al-Din Gurgani, Vis u Ramin, cited also in the rubric to Masnavi V 2228. 'Whoever desires to sit with God': an alleged Tradition of Muhammad, see al-Suyuti, al-La'ali' al-masnu'a II, p. 264, and compare Masnavi I 1529 ff. 'The present life is naught': Koran XLVII 38. p. 154. 'Thou seest their eyes': Koran V 86. p. 156. 'The believer is shrewd': see p. 128. 'Water unstaling': Koran XLVII 16. 'Water of the eyes': see Masnavi V 1265-70, a passage based on this paragraph. p. 157. Abu Yazid: there is a serious anachronism in this story, since Abu Yazid died in about 877 whereas al-Junaid died in 910. 'There was a certain Shaikh': see al-Qushairi, Risala, p. 129; 'Attar, Tadhkirat al-auliya' I, p. 326. Discourse 40 What is a question and what is an answer? These need not be spoken, action being itself vocal. The answer received is appropriate to the question asked; the world indeed is like a mountain which echoes back the speech of the speaker. p. 158. Jauhar: unknown. p. 159. 'The crucible tells you': quoted from Sana'i, Hadiqa, p. 382. 'Do you not know': see Masnavi III 1490, heading. 'A king read a letter': this story is retold in Masnavi III 1490 ff. 'If only when Our might': Koran VI 43. 'And Satan decked out fair': Koran VI 43. p. 160. 'A man said, Why': retold in Masnavi II 776 ff. 'Everything is from God': Koran IV 80. 'That is like the story': retold in Masnavi V 3077 ff. 'Speak pleasantly': quoted from Sana'i, Hadiqa, p. 145. 'The azure sky sends back': quoted from Sana'i, Divan, p. 51. Discourse 41 Men are compared with bowls carried about on the surface of a river; the mystic surrenders himself to the direction of God and does not dispute. Rumi distinguishes between true and false ecstasy. p. 161. 'The heart of the believer': for this Tradition, admitted by Muslim, see al-Ghazzali, Ihya' I, p. 76. 'The All-Merciful has taught': Koran LV 1-2. 'Who created the heavens and the earth': Koran VI I. p. 162. 'Impart not wisdom': see p. 81. 'O monarch of all truthful men': Rumi quotes himself, see Divan (Teheran 1958) II, p. 13. p. 163. 'Abraham was a man who sighed': Koran IX 115. Discourse 42 Rumi rebuts the charge that attendance at his discourses destroys the good results of orthodox studies. His teachings give a soul to formal learning. Knowledge is based not on words and sounds but derives from the other world; God does not speak by words and sounds. Men yearn after the ineffable, provided that they are spiritually healthy; in sickness they crave for what will increase their distemper. It is better that women should unveil before mystics, to deliver them out of temptation. p. 164. 'And unto Moses God spoke': Koran IV 162. 'I was sent as a teacher'; this Tradition of Muhammad is quoted by al-Ghazzali, Ihya' I, p. 8. p. 166. Hasan and Husain; sons of the caliph 'Ali. Qadi Abu Mansar Harawi; a leading literary figure of Khurasan in the eleventh century, dying in 1048; see Yaqat, Mu'jam al-udaba' VII, no. 107. Mansur; i.e. al-Hallaj. Discourse 43 This section, which appears to commemorate the departure of a disciple, is in Arabic. Rumi speaks of the 'mirror' which the true believer is to his brother in the faith, and the reverence due to spiritual directors. p. 167. Saif al-Bukhari: unknown. Discourse 44 This long discourse ranges over a variety of Rumi's favourite topics, the connecting thread being the mystic's journey to the object of his desire. p. 169. 'Ignoring Fate': Rumi quotes himself, see Divan (ed. Furazanfar) II 6800. p. 170. 'God stands between'; Koran VIII 24. Ibrahim ibn Adham: the story of the conversion of the Prince of Balkh, who died in 783, is a favourite theme of the Sufi writers. 'Before becoming a Muslim'; this story has no historical foundation. 'Ta Ha'; Sura XX I. p. 172. 'Omar, the Prophet for to slay'; Rami quotes himself, see Divan II 6303. 'And when We appointed'; Koran II 118-9. 'My covenant shall not reach': Koran II 117. p. 174. 'God has likened His light'; a reference to Koran XXIV 35. p. 175. 'I pray that moon-faced idol'; this quatrain occurs in Rumi's Ruba-'iyat (Istanbul edition), p. 130. p. 176. 'Not equal are the blind': Koran XXXV 20. p. 177. 'The leanness of my body': quoted from al-Mutanabbi, Diwan II, p. 434. p. 178. 'I said to my heart'; see Rumi, Ruba'iyat, p. 354. 'Your name is upon my tongue': see p. 55. Discourse 45 The discourse begins with a pun on the name of a certain man. Rumi passes to the theme of the mystic quest, and declares that God is very near to man and that man should always be begging of God; indeed He is invisible because of His extreme propinquity, yet the evidence of His omnipotence is to be seen on every side. p. 179. 'Begin with yourself'; this Tradition of Muhammad is given by al-Suyuti, al-Jami' al-saghir I, p. 4. 'He has not begotten'; Koran CXII 3. 'God is the All-sufficient'; Koran XLVII 40. p. 181. 'Call upon Me'; Koran XL 61. p. 182. 'When the mother of Mary bore Mary'; see Koran III 31 ff. p. 183. 'They continue at their prayers'; Koran LXX 23. 'Light upon Light'; Koran XXIV 35. Discourse 46 Personal effort is useless unless it is accompanied by Divine favour; yet even those apparently rejected by God may be rejected for a good purpose and may in fact be under Divine favour. God's purpose is revealed in all men's acts. All believers are as a single soul in their devotion to God and to one another. p. 183. Shaikh Ibrahim; see p. 73. p. 184. I was a hidden treasure'; see p. 92. p. 185. 'The believers are as it were'; see al-Ghazzali, Ihya' II, p. 228. p. 186. 'They said, There is no harm'; Koran XXVI 50. 'Poison is right good to sup'; not traced. Discourse 47 God wills both good and evil, but approves only the good. This discussion of the problem of evil is spoken in Arabic. p. 188. 'In retaliation there is life'; Koran II 175. Sadr al-Islam; probably the man intended is Abu 'l-Yusr al-Pazdawi, famous Hanafi jurist, teacher of al-Nasafi, who died in 1100. 'And expend in the way of God'; Koran II 191. Discourse 48 This discourse which is partly in Arabic and partly in Persian touches on the merits of gratitude to God and the causes of ingratitude. p. 189. 'I laugh as I slay': see p. 138. 'The mentioning of virtuous men': quoted from Sana'i, Hadiqa, p. 582. p. 190. 'And We tried them': Koran VII 166. Discourse 49 The unseen world intervenes at every moment of our lives to keep us from disaster. The mystic should surrender himself in confidence to God's care and attend only to those things which appertain to eternal life. p. 191. 'The Bedouins are more stubborn': Koran IX 98. 'Some of the Bedouins believe': Koran IX 100. 'Thy love made proclamation': not traced. p. 192. 'Right well I know': Arabic verses by the Umayyad poet 'Urwa ibn Adhina, see Abu 'l-Faraj, al-Aghani XXI, p. 107. 'Whosoever makes all his cares': a favourite Tradition with the Sufis. p. 193. 'They are with those whom God': Koran IV 71. 'I sit with him who remembers Me': see al-Ghazzali, Ihya' II, p. 141. 'The night's departed': part of a quatrain ascribed to Rumi, Ruba'iyat, p. 170. 'Feast on sweetmeats': not traced. p. 194. 'This world is as the dream': see p. 112. Discourse 50 It is the essential element in man which survives death, being the element by virtue of which man is superior to all the animals. The secret heart must be kept occupied with the remembrance of God. Though the thoughts are secret, God manifests them on a man's face and in his actions. p. 195. 'A friend of Joseph': this story is retold in Masnavi 13158 ff. 'God looks not at your forms': a Tradition admitted by Muslim, Sahih VIII p. I I. 'A city where you found': quoted from al-Mutanabbi, Diwan II, p. 341. p. 198. 'We offered the trust': Koran XXXIII 72. 'Begin with yourself': see Discourse 45. p. 197. 'Their mark is on their faces': Koran XLVIII 29. 'We shall brand him': Koran LXVIII 16. Discourse 51 Man's quest is for a thing not yet found, whereas God's quest is for that which has already been found. What is the proof that a man has attained union with God? The proof is that he is in perfect accord with God's will. Rumi answers a question about Abraham's argument with Nimrod. p. 197. 'Until you seek you cannot find': quoted from Sana'i, Divan, p. 466. p. 198. 'Be and it is': Koran II 3, etc. p. 199. Abraham said to Nimrod: see p. 179. Discourse 52 The quotation of a verse leads to the statement that friendship and enmity, like all dualities, become one and the same in the state of union with God. Rumi then answers a question on the function of words, which he sees as a veil over God's insupportable beauty. p. 202. Mansur: al-Hallaj and his famous utterance Ana' l-Haqq. p. 203. 'When heaven is rent': Koran LXXXIV I. 'When earth is shaken': Koran XCIX I. Discourse 53 Rumi comments on a couplet of his own in which he expresses the idea that thought is the true substance of a man. He proceeds to discuss the nature of speech in relation to thought. p. 204. 'You are that very thought': quoted from Masnavi II 277. p. 205. 'He is the All-Subtle': Koran VI 103. Discourse 54 God is the creator of men's acts, contrary to the doctrine of the heterodox Mu'tazilites. p. 207. 'The Lord of the East': Koran XXVI 28. p. 208. 'Man is heedless of the cup': a reminiscence of Koran XII 70 ff. Discourse 55 To praise another man is to praise oneself; to speak ill of another is to surround oneself with evil thoughts; good and evil actions revert upon oneself. A quotation from the Koran leads to a discussion of the nature of the angels. A saying attributed to Muhammad is explained as meaning that the Prophet regretted ever being separated from God. Abraham's argument with Nimrod is rehearsed and explained. Believer and unbeliever alike proclaim God's praise. p. 208. Qagi 'Izz al-Din; vizier to Kal-Ka'as II, who built a mosque in Konia for Rumi, died in 1256 or 1258. p. 209. 'Meadows of Iram'; see Koran LXXXIX 6. 'Whoso does righteousness'; Koran XLI 46. 'And whoso has done'; Koran XCIX 7-8. 'I am setting in the earth'; Koran II 27. p. 210. 'What, wilt Thou set therein'; Koran II 27. 'But for thee I would not have created'; see p. 57. p. 212. 'Gives life, and makes to die'; Koran II 260. 'I give life, and make to die'; Koran II 260. p. 213. 'God brings the sun from the east'; Koran II 261. See p. 200. Discourse 56 Happiness consists in keeping a wise moderation in one's earthly relationships. All things are in love with God, who in His wisdom suffers some men to be forgetful of Him so as to maintain the world in being. God created both belief and unbelief. The physical sun is a symbol of that eternal Sun towards Whom all creatures are returning. p. 215. 'Nothing there is'; Koran XVII 45. 'Both unbelief and faith'; quoted from Sana'i, Hadiqa, p. 60. Saiyid Burhan al-Din; Rumi's teacher, who in fact quotes often from the poems of Sana'i in his Ma'arif. p. 216. 'Those -- they are called'; Koran XLI 44. 'Light upon Light': Koran XXIV 35. Discourse 57 Love is all-comprehending and all things are implicit in love. Man is under the complete control of God, but stubbornly refuses to acknowledge the fact. p. 127. Akmal al-Din: Akmal al-Din Tabib, prominent physician and disciple of Rumi who treated him in his last illness. 'A beautiful dancing-girl': see Ibn Qutaiba, 'Uyun IV, p. 111. p. 218. 'God created Adam': a famous Tradition, theme of Discourse 67. Discourse 59 Rumi answers the astronomer's challenge. God, though invisible, exists beyond and transcending heaven; He becomes visible in the effects of His creative power. Ignorance is good as well as knowledge; evil and good are one thing and the creation of one Creator. p. 220. 'What, have they not beheld': Koran L 6. 'And when thou threwest': Koran VIII 17, a reference to Divine intervention in the battle of Badr. p. 221. 'Do those not think that they': Koran LXXXIII 4-5. Discourse 60 The superiority of Abu Bakr over the other Companions was owing to God's grace and love within him. Rumi urges his disciples to augment the love within them and to be ever in quest of God; for grace does not dispense with the necessity of effort. Suffering too is a Divine grace, in that it reminds men of the existence and power of God. p. 222. 'Abu Bakr': a famous Tradition, see al-Ghazzali, Ihya' I, p. 17. 'In movement is blessing': a well-known proverb. Discourse 61 Statements transmitted by a succession of reliable informants have the same authority as actual witnessing of the event reported. The quest blinds a man to all other considerations; passionate love is necessary in the quest for God. Rumi then touches briefly on a variety of familiar topics. p. 225. 'Say: Journey in the land': Koran VI 11. p. 226. 'Since he is Mu'in al-Din': evidently a criticism of the Parvana, playing on his name. 'Any addition to perfection': a well-known proverb. Burhan al-Din: Rumi's teacher Muhaqqiq. Discourse 62 The lover's service to the beloved springs not from love but from the inclination of the beloved. So it is in the relationship between man and God. God joined the soul with the body, which may be compared with a beehive, in order to display His omnipotence. Physical death was designed by God to strike fear into men's hearts. Discourse 63 Rumi speaks of the powerful influence of the society of a true believer. The saint, who is accorded a special vision, controls his fellow-men though they may be unaware of the fact. Men should not be wholly occupied with mundane affairs. Muhammad is the guide of mankind, having pioneered the fearful way to God. All earthly pleasures and joys derive from secondary causes, and the mystic will therefore not cling to them. A few words are sometimes more effective than long speeches. p. 229. 'Meet the friend': an Arabic proverb. p. 230' 'When they meet those who believe': Koran II 14. 'Heavens there are': quoted from Sana'i, cited also in Masnavi I 2035, heading. p. 231. 'Nay, but they marvel': Koran L 2. p. 232. 'A certain jester': repeated from Discourse 6. 'Therein are clear signs': Koran III 91. p. 233. 'The best words': a well-known proverb. 'Say, He is One': Koran CII. 'Sura of the Cow': Koran II. p. 234. 'The she-camel of Salih': see Koran XI 64 ff. 'And lend to God a good loan': Koran LXXIII 20. Discourse 65 p. 236. 'Pour upon us water': Koran VII 47. p. 237. 'Enter thou among My servants': Koran LXXXIX 29-30. Discourse 66 p. 237. Siraj al-Din: presumably Rumi's disciple Siraj al-Din 'Mathnavikhvan'; possibly Siraj al-Din Mahmud ibn Abi Bakr Urmawi. p. 238. 'You are in one valley'; an Arabic proverb. 'Pharaoh's magicians'; see Masnavi III 1721 ff. Hajjaj: unlikely to be intended as the famous governor of Iraq. Discourse 67 p. 238. 'He created Adam'; this Tradition is admitted by Muslim and al-Bukhari. 'I was a hidden treasure': see p. 92. p. 239. 'You have been given of knowledge': Koran XVII 87. Discourse 68 p. 239. 'Repel thou the evil'; Koran XXIII 98. p. 240. 'And pardon the offences': Koran III 128. 'Though they are powerful': quoted from Sana'i, Divan, p. 151. Discourse 69 p. 241. 'Drunkenness'; not traced. 'King Solomon grew weary': Rumi quotes himself, see Divan (ed. Furazanfar) II 11178. Discourse 71 p. 242. 'On what': not traced. 'The difference between'; see Masnavi VI 134.
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