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the Message Continues ... 12/85

 

 

Newsletter for September 2008

 

Article 1 - Article 2 - Article 3 - Article 4 - Article 5 - Article 6 - Article 7 - Article 8 - Article 9 - Article 10 - Article 11 - Article 12

 

  All people are children to the guide!

by Rumi

For a newborn child, the father babbles,
though his own intelligence encompasses the world.
One must adopt the child's language
to convey knowledge.
All the people, then, are children to the guide:
this the teacher remembers
when he attempts to teach.





Bahr-e tefl-e naw pedar ti-ti konad
garcheh `aqlesh handaseh-ye giti konad
Kam na-gardad fazl-e ostd az `olu
gar alf chizi na-drad guyad u
Az pay-e ta`lim n basteh dahan
az zabn-e khvod berun byad
Dar zabn-e u be-byad madan
t biymuzad ze to u `elm o fann

-- Mathnawi II:3315-3318
Version by Camille and Kabir Helminski
"Rumi: Daylight"
Threshold Books, 1994
Persian transliteration courtesy of Yahy Monastra

 

 

Spiritual Resurrection

by Rumi

The ant trembles for a grain (of wheat) because it is
blind to the goodly threshing-floors.
It drags a grain along greedily and fearfully, for it does
not see such a noble stack of winnowed wheat (as is there).
The Owner of the threshing-floor is saying (to the ant),
"Hey, thou who in thy blindness demist nothing something,
Hast thou regarded that (alone) as belonging to My
threshing-floors, so that thou art devoted* with
(all) thy soul to that (single) grain?"
O thou who in semblance art (insignificant as) a mote,
look at Saturn; thou art a lame ant: go, look at Solomon*.
Thou art not this body: thou art that (spiritual) Eye. If thou
hast beheld the spirit, thou art delivered from the body.
Man (essentially) is eye: the rest (of him) is (mere) flesh
and skin: whatsoever his eye has beheld, he is that thing.
A jar will submerge a mountain with (its) water when
the eye of the jar is open to the Sea.
When from the soul (interior) of the jar a channel is made to
the Sea, the jar will overwhelm the Jayhun (Oxus)*.
For that reason whatsoever the speech (voice) of Ahmad
I (Mohammed) may utter, the words are (really)
uttered by the Sea.
All his words were pearls of the Sea, for his heart
had a passage into the Sea.
Since the bounty of the Sea is (poured) through our jar,
what wonder (that) the Sea (itself) should be
(contained) in a Fish?*
The sensual eye is fixed on the form of the thoroughfare*

thou art regarding it as a thoroughfare, but he
(the Perfect Man)as a permanent abode.
This dualism is characteristic of the eye that sees double;
but (in reality) the first is the last and the last
is the first.
Hark, by what means is this made known (to thee)? By means
of the (spiritual) resurrection. Seek to experience (that)
resurrection: do not dispute concerning (that) resurrection.
The (necessary) condition of (experiencing) the Day of Resurrection
is to die first, for (the word) ba'th (resurrection) is
(signifies) "to raise to life from the dead."
Hence all the world have taken the wrong way, for they
are afraid of non-existence, though it is (really)
the refuge (in which they find salvation).
Whence shall we seek (true) knowledge? From renouncing
(our false) knowledge. Whence shall we seek (true)
peace? From renouncing peace (with our carnal selves).
Whence shall we seek (real) existence? From renouncing (illusory)
existence. Whence shall we seek the apple (of Truth)?
From renouncing the hand (of self-assertion
and self-interest).
O best Helper, only Thou canst make the eye that regards
the non-existent to regard that which is (really) existent.
The eye that was produced from non-existence regarded the
Essence of (real) Being as wholly non-existent;
(But), if (thy) two eyes are transformed and illumined,
this well-ordered world becomes the scene of the
Last Judgment.

-- "The Mathnawi of Jalalu'ddin Rumi"( Volume VI: 806-827).
Mathnawi selection, with footnotes and a Persian transliteration,
from Dr. Ibrahim Gamard.
--Translation and Commentary by Reynold A. Nicholson
Published and Distributed by The Trustees of
The "E.J.W. Gibb Memorial"

*devoted: "Perhaps it would be better to translate: 'Thou hast
regarded.
. . because thou art devoted. . . '" (Nicholson, Commentary, p.327).
*Solomon: refers to the story of Solomon and the ants, Qur'an 27:18
*Jayhn (Oxus): a river in Central Asia. An idiom meaning a great
river.
*Fish: "i.e. in a Perfect man (prophet or saint)" (Nicholson)
"Cf. the Hadth-i quds. . . 'Neither My earth nor My heaven contains
Me, but I am contained in the heart of My faithful servant.'"
(Nicholson)
*thoroughfare: "i.e. on the phenomenal aspect of things" (Nicholson)
*permanent abode: "The translation of the second hemistich should run:
'thou regardest him as (only) a thoroughfare, while (in reality) he is
the permanent resting-place.'" (Nicholson)
*the first: "Cf. . . Qur'an 57:3: 'He is the First and the Last. . .'"
(Nicholson)





mr bar dna ba-d-n larzn shaw-ad
ke ze kermn-h-y khwash a`m bd

m kash-ad n dna-r b HirS-o bm
ke na-m-bn-ad chonn chsh- karm

SHib- kherman ham gy-ad ke hay
ay ze kr psh- t ma`dm shay

t ze kherman-h-y m n dda-
ke dar n dna ba-jn pchda-

ay ba-Srat Zarra, kaywn-r be-bn
mr- lang-, raw sulaymn-r be-bn

t na- n jism, t n dda-
w rah- az jism, gar jn dda-

dam dd-ast, bq gsht-o pst
har-che chasm-ash dda-ast n chz -st

kh-r gharqa kon-ad yak khom ze nam
manfaZ-ash chn bz bsh-ad sy- yam

chn ba-dary rh shod az jn- khom
khomm b jayHn bar r-ad oshtolom

z-an sabab qul gofta- dary bow-ad
har-che naTq- aHmad gy bow-ad

gofta-y jomla durr- baHr bZ
ke del-ash-r bd dar dary nafZ

dd- dary chn ze khumm- m bow-ad
che `ajab dar mhiy dary bow-ad?

chashm- hiss afsord bar naqsh- mamar
to-sh mamar m-bn- wo mustaqar

n dow awSf- dd-e aHwal-ast
w-ar-na awwal khir, khir awwal-ast

hay ze che ma`lm kard-ad n? ze ba`S
ba`S-r j, kam kon andar ba`s baHS

sharT- rz- ba`S awwal mordan-ast
z-nka ba`S az morda zenda kardan-ast

jomla `lam z-n ghalaT kard-and rh
k-az `adam tars-and-o n m-ad panh

az koj jy-m `ilm? az tark- `ilm
az koj jy-m silm? az tark- silm

az koj jy-m hast? az tark- hast
az koj jy-m sb? az tark- dast

ham t tn- kard y ni`ma 'l-mu`n
dda' ma`dm-bn-r hast-bn

dda'y k- az `adam m-ad padd
Zt- hast-r hama ma`dm dd

n jahn- muntaZim maHshar shaw-ad
gar d dda mubdal-o anwar shaw-ad

-- Rumi's Mathnawi VI:806-827
Transliteration courtesy of Ibrahim Gamard

 

 

 

 

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