The moon was split: Koran 54: 1, usually interpreted as a reference to the miraculous splitting of the moon by the Prophet Mohammad, though it has also been considered a reference to a portent of the end of time.
Shamsoddin: the first direct reference in the Masnavi to Rumi’s teacher, Shams-e Tabrizi; shams means ‘sun’, hence the word-play.
So I can breathe in scent from Joseph’s shirt: the scent of Joseph’s shirt was perceived by his father Jacob before it even reached him, informing him that Joseph was still alive and restoring sight to his eyes after he had gone blind through weeping over his favourite son’s disappearance (see further Koran 12: 93–6).
drunkenness: this term is used in Sufi literature to mean intoxication due to love.
Think of the child whose jugular Khezr slit: a reference to part of the story in the Koran (18: 65–82) about Moses’s failed attempt to follow Khezr (see Glossary) as a disciple without questioning him about his actions. Khezr shocks Moses by, among other things, killing a boy. This act is later revealed by Khezr to have been in accordance with the wishes of God, who wanted to give the boy’s pious parents a better child in his place.
Like Ismail: Ismail, the forefather of the Arabs, is the son whom Abraham was ready to sacrifice in the Muslim version of this well-known story, rather than his brother Isaac, who plays this role in the Judaeo-Christian tradition.
Ahmad’s: Ahmad, meaning ‘most praised’, is one of the names of the Prophet Mohammad. It is used in the Koran (61: 6) where Jesus announces that a messenger of God called Ahmad will come after him.
Moses stayed veiled: Moses was ‘veiled’ (i.e. ignorant) in his Koranic encounter with Khezr (see Glossary), in that he doubted the correctness of his guide’s actions, including the destruction of a boat which was the property of others (see note to v. 225).
barber’s blade: this is probably a reference to the Muslim practice of circumcision, which was normally carried out by barbers in Rumi’s time.
a man who’s tasted truth: mystical knowledge is often described by Sufis as ‘tasting the truth’, indicating that it is an immediate, experiential form of knowledge which gives greater certainty than theoretical knowledge.
Magicians challenged Moses, friend of God: a reference to the Koranic story (20: 62–76) about the help given by God to Moses, so that he could meet the challenge of Pharaoh to perform a miracle greater than the sorcery of his magicians. By magic they make their rods move about, while through God’s help the transformation of Moses’s rod is even greater (according to tradition, it changes into a snake).
like those from Merv and Reyy: Merv and Reyy were prosperous towns in the east and west of medieval Persia. This expression is the equivalent of ‘like chalk and cheese’.
the Mother of the Book: Koran, 13: 39, where it can be understood to signify the source in heaven of all books of revelation, or, more universally, the source of all knowledge.
a gap they don’t encroach upon: Koran, 55: 20, where it describes the way in which different kinds of water (salt and sweet) are kept separate, as one of a long list of signs in nature of God’s favours to mankind.
Bu Mosaylem’s name: in Muslim tradition, Bu Mosaylem was a contemporary of the Prophet Mohammad who claimed falsely to be a prophet himself. He was known, like the Prophet Mohammad, as ‘Ahmad’, the name associated in particular with the foretelling of the latter’s mission (see note to v. 229).
those who know well: Koran, 38: 29, where it is used to describe those who appreciate revelation.
Companions: the Companions, or contemporary followers, of the Prophet Mohammad. In Sunni Islam, the tradition to which Rumi belonged, the Prophet’s Companions are the first generation of his religious successors.
They’re sleeping: Koran 18: 18, taken from the story of the Companions of the Cave (see note to v. 406).
He who makes each dawn break: Koran 6: 96, in a passage describing God’s qualities. Rumi compares the break of dawn with the signalling of the Resurrection (see note to v. 1925) on Judgment Day by the angel Esrafil (see Glossary).
Companions of the Cave: seven companions who, together with their dog, are described in the Koran (18: 9–26) as hiding in a cave during the reign of a cruel tyrant, and praying to God for protection. They sleep there for some 309 years before waking up and returning to the outside world, though it seems to them like a single night. Their experience is referred to in the Koran as a demonstration to sceptics of God’s power both to protect His faithful servants and to resurrect men on Judgment Day. In the earlier Christian version of this Koranic story, they are known as the ‘Seven Sleepers of Ephesus’.
Heading The caliph: this title, traditionally understood as meaning ‘political successor to the Prophet’, has been held by various rulers who could trace their ancestry back to the tribe of the Prophet.
houri: female denizen of paradise.
How he makes shadows stretch: Koran 25: 45, where it serves to describe one of the signs of God’s management of His ordered creation. The shrinking and extension of shadows inform of the motion of the planet in relation to the sun, while saints inform of the light of God.
don’t love the ones that set: Koran 6: 76, in the Koranic account of Abraham’s search for a god truly worthy of worship–he worships in turn a star, the moon, and the sun, until he witnesses that each one of these is transient, at which point he declares: ‘I don’t love the ones that set.’ This search leads him ultimately to worship none but the Eternal Creator.
Sanctify my house: Koran 2: 125, God’s command to Abraham and Ismail to purify the Kaaba (see Glossary) for the sake of His worshippers.
Not seeing Jesus’s one-colouredness … he didn’t guess: this refers to traditions that can be found in works of the Islamic ‘Stories of the Prophets’ genre, which present Jesus as an apprentice of a dyer. In one version, he miraculously dyes a pile of multi-coloured garments pure white. Rumi associates one-colouredness with the purity and selflessness of Jesus.
the primordial trust: this refers to the Koranic ‘Covenant of Alast’ (7: 172), when Mankind testified that God is the Lord by saying ‘Yes!’ in response to his question ‘Am I not (alasto) your Lord?’ This is understood to have taken place when mankind was pure spirit in the presence of God, before entering the world.
And if from mourning it has not turned blue: dark blue was the colour of mourning in the Persian tradition of Rumi’s time.
Jesus’s breath: Koran 3: 49 describes Jesus’s breath as giving life to a bird of clay.
Sins made a woman’s olive face … Venus shining bright: this alludes to the story of Harut and Marut (see Glossary), two angels who tried to seduce a beautiful woman. They were punished as a result, while the woman was turned into Venus.
But then snubbed Adam, the most honoured one: this alludes to Koran 2: 30–4, where God instructs the angels to prostrate themselves before Adam, His vicegerent on earth. All of them obey except Satan (known also as Eblis).
Like saving Abraham from flames that roar: an allusion to God’s rescue of Abraham from Nimrod’s fire (see further ‘Nimrod’ in the Glossary).
‘Return!’: Koran 89: 28, meaning ‘Return to God!’—an instruction to the righteous on Judgment Day. Rumi refers to the Sufi return to God during this life through the mystical path.
Water of Eternal Life: a miraculous stream or fountain which grants eternal Life. It is found usually in darkness and with the help of Khezr (see Glossary).
Nor take away the wine and drinking-cup: wine is a common symbol in Sufi literature for the intoxicating love of God and remembrance of Him.
When you threw you did not throw!: Koran 8: 17, in a passage describing the Prophet Mohammad’s actions in battle as being in reality God’s actions. This is one of the most frequently cited Koranic verses in Sufi discussions of annihilation in God.
a mercy to the world of men: Koran 21: 107, where it refers specifically to the Prophet Mohammad. Rumi frequently chooses not to make a distinction between God�
�s representatives from among the prophets and the Sufi saints.
Their faith was tampered with: this alludes to the Muslim belief that although Jesus (like the prophets before him) delivered his message faithfully to his followers in the form of the holy book that he brought with him, it was tampered with and distorted. It is therefore not represented accurately in the New Testament.
By heaven and its zodiac!: the first verse of Koran 85: 1, which refers to the massacre of the faithful in pits of fire by tyrants.
the trumpet blast: according to Muslim eschatology, the Resurrection (see note to v. 1925) is signalled at the end of time with the blast of a trumpet (see also ‘Esrafil’ in the Glossary).
To the good the Book we send: Koran, 35: 32, which is interpreted as God’s gift of divine knowledge to a chosen élite among the faithful.
The colouring by God: Koran 2: 138. Rumi uses this allusion to imply that positive human qualities are of divine origin.
Drowning … followers: a reference to the story of Moses’s escape from the pharaoh and his army. See further v. 1196.
And Abraham’s well-hidden mysteries: see note to v. 551.
Jesus’s pure breath: see note to v. 532.
Shayban the Shepherd: a Muslim ascetic of the eighth century who is mentioned as a hero of the tradition in the medieval works of Sufism.
And Abraham from fire felt no alarm: see note to v. 551.
Korah: a biblical figure (Num. 16) who is also mentioned in the Koran (28: 76–82, 29: 39, and 40: 24). As a punishment for behaving arrogantly towards Moses and hoarding his wealth, he was swallowed up by the earth.
Jesus’s breath made water mixed with clay: see note to v. 532.
Moses’s light made Sinai dance and spin: see note to v. 26.
His mother’s called Hawiya, which means ‘hell’: Koran 101: 9, where Hawiya is said to be the mother of evildoers, whose final abode will be hell. Rumi thus includes the Jewish king among this group.
From us sweet perfumed words shall rise: Koran 35: 10, which is usually interpreted as referring to the Muslim testimony of faith: ‘There is no deity but God.’ This statement is often chanted in Sufi worship.
Kalila and Dimna: the famous book of Indian fables which was popular in Rumi’s time in the form of an Arabic translation.
the Lord of every dawn: Koran 113: 1, one of the epithets of God.
Go down: God’s order to leave paradise in the Koranic description (2: 36, 38) of the fall of Adam and Eve.
the tops of mountains might be moved: Koran 14: 46, which asserts that even if men should learn how to make mountains move, among other impressive accomplishments, ultimately only what God decrees will happen.
But the good name of angels … who God’s own word would doubt: see note to v. 544.
The dog of the Companions of the Cave: see note to v. 406.
For donkey’s ears are just for simpletons!: the Persian word for ‘hare’ is khargush. Individually, khar means donkey, and gush means ear. Thus Rumi plays on the form of the word in this dismissive comment addressed to the hare.
The student’s tablet turns to one ‘preserved’: in Muslim theology, the Preserved Tablet is where all knowledge is recorded and the source of all revelation, of which the Koran is one part.
The intellect repeats … Sultan of the Soul!’: this alludes to the story of the Prophet Mohammad’s ascension. He is led by the Angel Gabriel before proceeding by himself in the final stage, which is beyond Gabriel’s endurance, to the closest possible proximity to God.
the moon was split: Koran 54: 1. See note to v. 118.
All rulers’ glories and their sermon-praise: this refers to a significant form of confirmation of political authority in Islamic societies, namely the mention of the ruler’s name during the Friday sermon at the main mosque.
He sees: Koran 6: 103, where it is stated that God sees and knows all things.
We return to Him: Koran 2: 156, where this is presented as the response of God’s patient devotees in the face of adversity. Rumi uses this as a confirmation that the soul returns, ultimately, to its source in God.
ass-eared beast: see note to v. 1032.
like water under straw: a proverbial expression in Persian to describe someone whose ill intent is masked by false politeness and friendship.
Just like the gnat… the skull of Nimrod: according to tradition, though Nimrod (see Glossary) tried to hide from God and protect his body, a gnat entered through his nostrils and destroyed his brain.
For Pharaoh heeded what Haman conveyed: in the Muslim tradition, Haman is remembered as an adviser to Pharaoh, and is mentioned in the Koran alongside Korah (see note to v. 868).
He taught the Names: Koran 2: 31, concerning God’s establishment of Man as His vicegerent on earth, and His bestowal of knowledge which is superior even to that of His angels.
For Moses simply called his stick ‘a rod’: see note to v. 279.
Alast: see note to v. 514.
‘O Lord, we’ve erred!’: Koran 7: 23, the confession by Adam and Eve in the Koranic description of their fall from paradise.
When God’s help comes: Koran 110: 1, where it is understood to be foretelling the success of the Prophet Mohammad’s mission through God’s help against all the odds.
birds in flocks: from the Koranic story (105: 3) which is understood to refer to the help given by God to the Prophet Mohammad’s tribe when Mecca was being invaded by an army from south Arabia which made use of an elephant. God sends birds which throw stones down at them and thus destroy their enemies. This is traditionally believed to have taken place shortly before Mohammad’s birth in the very same year, and thus serves as a sign that God provided help to pave the way for His prophet’s future success.
‘Believers are each other’s mirrors’: a saying of the Prophet Mohammad, which Rumi uses to assert that the faults we see in others are really a reflection of our own faults.
‘It sprouts’… tall and straight: Koran 48: 29, where the sprouting of strong and healthy plants is used as a metaphor for the success of the faithful.
‘Faith’s Pride’: this name or title, Fakhroddin, means ‘the Pride of the Religion’, or ‘Faith’s Pride’. It has been suggested that this is a reference to the theologian and philosopher Fakhroddin Razi, who is depicted as a rival to Rumi’s father at the court of the Khwarazmshah rulers of Persia. See further, Nicholson, vii (Commentary), 103.
Heading ‘We have returned from the lesser jihad to the greater jihad’: part of a well-known saying of the Prophet Mohammad after a successful battle. In the full version, it identifies ‘the greater jihad’ as the war against one’s own self and its desires. See further Nicholson, vii (Commentary), 103.
‘Is there not still another bit?’: Koran 50: 30, where it similarly represents hell’s response to the question ‘Are you full yet?’
Placelessness: this signifies the realm of Unity beyond the dimensions of space.
Be! And it was: the divine fiat; the way in which God is repeatedly described as granting created things existence, before which they are described as non-existents in a storehouse. See Koran 16: 40, 15: 21.
Heading Commander of the Faithful: an alternative title for the caliph, used especially by the caliphs Omar and Ali, for whom see the Glossary.
God’s face: Koran 2: 115, where it is stated that God’s face can be seen everywhere.
beneath their clothes their heads they hide: Koran 71: 7, where it describes vividly the actions of those who reject Noah’s warnings. They also block their ears so as not to hear his message.
God’s Shadow: a traditional epithet for Muslim rulers.
Heading Commander of the Faithful: see note to v. 1399.
‘First say salaam, then talk!’ the Prophet said: Muslims are instructed to greet each other by saying ‘Peace (salaam) be upon you!’ when they meet.
‘Don’t fear!’: Koran 41: 30, as part of the angels’ address to the faithful, whom they reassure with the promise of paradise.
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The state … with her inside: ‘state’ and ‘station’ are technical terms, respectively for temporary experiences of ecstasy due to inspiration bestowed by God and stages on the Sufi path traversed by the mystic through his own effort.
The Masnavi, Book One: Bk. 1 (Oxford World's Classics) Page 43
