The Masnavi, Book One (Oxford World's Classics)

Notes to pages 
23–34
247

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miraculously dyes a pile of multi-coloured garments pure white. Rumi
associates one-colouredness with the purity and sel
flessness of Jesus.
514 the primordial trust: this refers to the Koranic ‘Covenant of Alast’ (7: 172),
when Mankind testi
fied 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.
524 And if from mourning it has not turned blue: dark blue was the colour of
mourning in the Persian tradition of Rumi’s time.
532 Jesus’s breath: Koran 3: 49 describes Jesus’s breath as giving life to a bird
of clay.
539 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.
544 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).
551 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).
572 ‘Return!’: Koran 89: 28, meaning ‘Return to God!’––an instruction to the
righteous on Judgment Day. Rumi refers to the Su
fi return to God during
this life through the mystical path.
578 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).
611 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.
619 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 Su
fi
discussions of annihilation in God.
721 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 dis-
tinction between God’s representatives from among the prophets and the
Su
fi saints.
740 Their faith was tampered with: this alludes to the Muslim belief that
although Jesus (like the prophets before him) delivered his message faith-
fully 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.
Notes to pages 
34–48
248

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745 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.
750 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 ‘Esra
fil’ in the Glossary).
751 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.
770 The colouring by God: Koran 2: 138. Rumi uses this allusion to imply
that positive human qualities are of divine origin.
784 Drowning . . . followers: a reference to the story of Moses’s escape from
the pharaoh and his army. See further v. 
1196.
794 And Abraham’s well-hidden mysteries: see note to v. 551.
798 Jesus’s pure breath: see note to v. 532.
860 Shayban the Shepherd: a Muslim ascetic of the eighth century who is
mentioned as a hero of the tradition in the medieval works of Su
fism.
865 And Abraham from fire felt no alarm: see note to v. 551.
868 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.
869 Jesus’s breath made water mixed with clay: see note to v. 532.
871 Moses’s light made Sinai dance and spin: see note to v. 26.
881 His mother’s called Hawiya, which means ‘hell’: Koran 101: 9, where Haw-
iya is said to be the mother of evildoers, whose 
final abode will be hell.
Rumi thus includes the Jewish king among this group.
886 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 Su
fi worship.
903 Kalila and Dimna: the famous book of Indian fables which was popular
in Rumi’s time in the form of an Arabic translation.
915 the Lord of every dawn: Koran 113: 1, one of the epithets of God.
930 Go down: God’s order to leave paradise in the Koranic description (2: 36,
38) of the fall of Adam and Eve.
956 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.
1017 But the good name of angels . . . who God’s own word would doubt: see note
to v. 
544.
1026 The dog of the Companions of the Cave: see note to v. 406.
1032 For donkey’s ears are just for simpletons!: the Persian word for ‘hare’ is