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

part of a well-known saying of the Prophet Mohammad after a success-
ful battle. In the full version, it identi
fies ‘the greater jihad’ as the
war against one’s own self and its desires. See further Nicholson, vii
(Commentary),
103.
1389 ‘Is there not still another bit?’: Koran 50: 30, where it similarly represents
hell’s response to the question ‘Are you full yet?’
1390 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.
1399 Heading Commander of the Faithful: an alternative title for the caliph,
used especially by the caliphs Omar and Ali, for whom see the Glossary.
1407 God’s face: Koran 2: 115, where it is stated that God’s face can be seen
everywhere.
1414 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.
1424 God’s Shadow: a traditional epithet for Muslim rulers.
1425 Heading Commander of the Faithful: see note to v. 1399.
1437 ‘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.
1439 ‘Don’t fear!’: Koran 41: 30, as part of the angels’ address to the faithful,
whom they reassure with the promise of paradise.
Notes to pages 
84–90
251

---

1445 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 Su
fi path traversed by the mystic
through his own e
ffort.
1456 Commander of the Faithful: see note to v. 1399.
1473 ‘compulsion’: the specific Arabic term for ‘compulsion’ (jabr) is used in
Islamic theological discourse to mean predestination, which is the sense
intended here.
1475 commanding self: The ‘commanding self’ is the literal translation of the
most common Arabic term used for the carnal soul. It is derived from
Koran 
12: 53, where one finds the more complete version: ‘the soul
commanding to evil’.
1488 He split the moon: Koran 54: 1. See note to v. 118.
1490 Heading ‘O Lord, we’ve wronged ourselves!’: Koran 7: 23, the response
of Adam and Eve to God after they are blamed for eating from the
forbidden tree.
‘
Since you have sent me astray!’: Koran 
7: 16, 15: 39, Satan’s contrasting
response after being banished by God from heaven as a punishment for
refusing to bow down to Adam (see note to v. 
544).
1492 Each act of ours is God’s manifestation: an allusion to the theological
position that God creates our actions, only after which Man acquires
them. In this way the belief in predestination is upheld, while Man is
also responsible for his actions.
1505 For whose sake are good women? For good men!: Koran 24: 26, where it is
asserted that the good are meant for each other just as the impure are
meant for each other.
1519 Heading He is with you wherever you may be: Koran 57: 4, emphasizing
God’s omnipresence.
1539 Heading ‘Let whoever wants to sit with God sit with the Sufis’: this is a
repeated message in Su
fi literature, which emphasizes the benefits of
associating with Su
fis. See further Nicholson, vii (Commentary), 111.
1575 Delights me more than musical audition: musical audition is the most
common translation of the Su
fi practice of sama, or meditative listening
to music while unaware of oneself and immersed in the remembrance of
God, which sometimes also involves dance. This was one of Rumi’s
favourite activities, and consequently became the most distinctive prac-
tice of the order of Su
fis which his disciples later formed, the Mevlevis
or ‘Whirling Dervishes’ (see further the Introduction).
1588 He cries, ‘O Lord!’ God says, ‘I’m always here!’: from a saying of the
Prophet Mohammad about God’s immediate answer to the prayers of
his faithful servants. See further Nicholson, vii (Commentary), 
113.
1591 No-place: or Placelessness, see note to v. 1390.