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

khargush. Individually, khar means donkey, and gush means ear. Thus
Notes to pages 
48–66
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Rumi plays on the form of the word in this dismissive comment
addressed to the hare.
1072 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.
1074–5 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.
1085 the moon was split: Koran 54: 1. See note to v. 118.
1111 All rulers’ glories and their sermon-praise: this refers to a significant form
of con
firmation of political authority in Islamic societies, namely the
mention of the ruler’s name during the Friday sermon at the main
mosque.
1143 He sees: Koran 6: 103, where it is stated that God sees and knows all
things.
1149 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
con
firmation that the soul returns, ultimately, to its source in God.
1164 ass-eared beast: see note to v. 1032.
1193 like water under straw: a proverbial expression in Persian to describe
someone whose ill intent is masked by false politeness and friendship.
1197 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.
1199 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).
1243 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.
1249 For Moses simply called his stick ‘a rod’: see note to v. 279.
1250 Alast: see note to v. 514.
1263 ‘O Lord, we’ve erred!’: Koran 7: 23, the confession by Adam and Eve in
the Koranic description of their fall from paradise.
1322 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.
1323 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
Notes to pages 
68–83
250

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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.
1337 ‘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
re
flection of our own faults.
1353–4 ‘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.
1359 ‘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.
1382 Heading ‘We have returned from the lesser jihad to the greater jihad’: