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

Masnavi (see note to p. 
4, l. 5).
3500 the hand of Moses: this refers to the Koranic description of Moses’s hand
turning white owing to the light of God (see e.g. Koran 
7: 107).
3513 Seat of Certainty: Koran 54: 55, where the righteous are assembled in
heaven.
Notes to pages 
201–214
262

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3514 Heading ‘How are you . . . God’: This refers to a saying of Prophet
Mohammad in response to Zayd’s (see Glossary) saying that he had
woken up ‘a true believer’. When the Prophet asks him further about
this, Zayd relates his experiences, including staying awake all night and
witnessing visions of God’s throne and the people in heaven and hell.
See further Nicholson, vii (Commentary), 
204–5.
3525 The day their faces will turn black or white: Koran 3: 106, referring to
Judgment Day.
3526 Inside its womb: the womb of the soul signifies the body.
3527 The damned . . . identify: this alludes to a saying of the Prophet
Mohammad in which it is stated that people are either blessed or
damned already in their mother’s womb. The second hemistich alludes
to Koran 
55: 4, which expresses the same assertion that the guilty can be
identi
fied by signs on them. See further Nicholson, vii (Commentary),
205.
3534 By the light of God: see note to v. 2646.
3536 those of highest stature: Koran 95: 4, where it describes the lofty form in
which Man was originally created before having been reduced to the
lowest depths as earthly creatures. Only those who believe in God and
do good deeds regain the highest stature.
3538 The Turks from Indians then we can discern: in Persian literature Turks
represent fair-skinned people while, in contrast, Indians represent
dark-skinned people.
3542 the Resurrection: see note to v. 1925.
3550 Kawsar: see Glossary.
3558 God feels no shame: Koran 33: 53, where it means that God does not
hesitate to tell the truth about your inappropriate behaviour, though the
Prophet Mohammad does.
3573 Like Salsabil and Zanjabil: the names of two of the four streams in
heaven, which the inhabitants will drink from (Koran 
76: 17–18).
3589 King Solomon’s ring: in the Sufi tradition this is associated with God’s
Greatest Name, which has power over all things, including the bodily
senses.
3613 That day when all the secrets are revealed: Koran 86: 9, referring to
Judgment Day.
3614 Draughts of hot water . . . poured: Koran 47: 15, describing what those
sent to hell receive.
3618 Bad women to the bad men: see note to v. 1505.
3621 Prostrate before him, move near constantly!: Koran 96: 19, in encourage-
ment of those keen to worship God.
3622 Boraq: see Glossary.
3639 qebla: see note to v. 2296.
Notes to pages 
214–221
263

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3642 Believers in what is unseen: Koran 2: 3, describing the believers, those to
whom the Koran has been sent.
3643 Does it look cracked to you?: Koran 67: 3, which is found in the context of
describing the heavens as examples of God’s perfectly formed creation,
in which cracks cannot be seen.
3666 And different wings of light––some four, some three: Koran 35: 1, describ-
ing the angels. The number of wings is usually seen as referring either to
pairs of wings or having a purely symbolic signi
ficance, as it is used in
this passage by Rumi.
3670 My followers are stars: part of a saying of the Prophet Mohammad about
his Companions (see note to v. 
367).
3673 I have been inspired: Koran 18: 110, as part of God’s instruction to
Mohammad about what to say about his own status as a mere human
who has been chosen to be God’s messenger.
3679 The Merciful sits on the throne: Koran 20: 5, describing God on the
heavenly throne as ruler of heaven and earth.
3686 stand before us: Koran 36: 32, 53, describing Judgment Day.
3688 with slavery’s earrings on: slaves in Persia traditionally wore earrings to
indicate their status and the identity of their masters.
3689 O Lord, You have revived us: Koran 40: 11, describing Judgment Day.
3697 large bowls like troughs: Koran 34: 13, in a passage describing the powers
and favours which Solomon was granted by God, including the making
for him of large bowls like troughs by demons placed under his control.
3701 Water of Eternal Life: see note to v. 578.
3720 fear of the Divine: Koran 22: 32, where it represents the humility felt by
the pious before God.
3735 Commander of the Faithful: see note to v. 1399.
3752 Why herbs . . . in its place: an allusion to Koran 2: 61, which describes the
ingratitude of Moses’s community towards God who had provided
them with food. See also vv. 
80–5.
3754 He said ‘I was with God the night before: this alludes to a saying of the
Prophet Mohammad in which he explains that he is nourished by God
at night and so he has no need to break his fast as his followers do. See
further Nicholson, vii (Commentary), 
214.
3777 Since you’re ‘the gate to where God’s knowledge is’: this is taken from a
famous saying of the Prophet Mohammad in which he describes himself
as ‘the city of knowledge’ and Ali (see Glossary) as ‘the gate’ to the city.
3779 There is none like Him: Koran 112: 4. See note to v. 2770.
3802 Commander of the Faithful: see note to v. 1399.
3804 You did not throw when you threw: Koran 8: 17. See note to v. 619.
3816 Father of Dust: One of the nicknames of Ali.