A certain goose pops his head out
(Masnavi Introduction Series)
July 16, 2015
A certain goose pops his head out of his coop,
And displays himself as a critic of the Masnavi,
Saying, “This poem, the Masnavi, is childish;
’Tis but a story of the prophets, and so on.
’Tis not an account of the arguments and deep mysteries,
Whereto holy ones direct their attention;
Concerning asceticism, and so on to self-annihilation [of the ego],
Step by step, up to Communion [Oneness] with Allaah;
An explanation and definition of each several state,
Whereto people of heart ascend in their flight.”
Whereas the Book of Allaah resembles the Masnavi in this,
The infidels abused it, in the same manner,
Saying, “It contains old tales and stories;
There is no deep analysis or lofty investigation therein.
Little children can understand it;
It only contains commands and prohibitions...”
(adapted from Masnavi i Ma’navi,
translated by E.H. Whinfield, p. 246 - 247)
* * *
The treasures of the Qur’aan, the treasures of the Masnavi, the treasures of divine revelation lay in application: where we sincerely live the lessons, guidance, and insights provided as a daily (dare I say, moment-to-moment) commitment.
The above critique of the Masnavi and brief reply is telling. As stated in the previous post, the six books of the Masnavi were composed over the last 15 years of Jalaal ud-Diin Rumi’s life. He passed while composing the sixth book, but the first five, when completed, were shared with others: thus, criticisms of the Masnavi were presented to him while he was alive. The above statement is from the third book, and yet the approach of the following books remains very much the same: composed in a direct, simple, and accessible manner, often using stories and poetry heavy with metaphors as the means of delivery.
We should remember: the purpose of the Masnavi is to be a spiritual “textbook” for those seeking Communion [Oneness] with Allaah. It is only later that people, particularly Western translators, extrapolated its poetry and stories to be presented as literary works. But Jalaal ud-Diin Rumi is explicit about its intent: a wonder that manifests through the Love of Friendship with Husam ad-Diin Chelebi to point the sincere seeker to the Love of the Beloved, which draws one into Oneness of being Love. Rumi opens the sixth book of the Masnavi as follows:
O LIFE of the heart, Husam ud-Diin,
My zeal burnt within me to write this sixth part!
...
Enlighten the world’s six sides with its six parts,
That it may illuminate one who is not illuminated!
Love has naught to do with five senses or six sides,
Its only aim is to be attracted to the Beloved!
But haply leave may be given me hereafter
To tell those mysteries so far as they can be told,
In a discourse more closely approximating to the facts
Than these faint indications of those abstruse matters.
Mysteries are not communicable, save to those who
know;
Mystery in the ear of infidels is no mystery.
Nevertheless, this is a call to you from Allaah;
It matters not to the Beloved whether ye accept or
reject it.
(Masnavi p. 405)
The five senses and the six sides relate to the domain of the mind and phenomena (which are perceived by the mind). Love has naught to do with these because these cannot understand love nor love, even if manifestations of love’s blessings reflect upon objects perceivable to the mind. But as for Love and the call that draws one to Love: Its only aim [objective] is to be attracted to the Beloved! -- the Beloved being Absolute Love. And Rumi is explicit about the source of the Masnavi, this personal invitation to seekers: Nevertheless, this is a call to you from Allaah; / It matters not to the Beloved whether ye accept or reject it. Yet, how often do we use the mind, particularly in quest of understanding, to seek that which it cannot find? The mind cannot find Love but it can certainly be (mis)used to create and sustain endless veils and barriers to Love and Its call. Thus, Rumi asks permission -- haply leave may be given me hereafter -- to do what: to tell those mysteries [of Love] so far as they can be told / In a discourse more closely approximating to the facts. He even goes on to say: Mysteries are not communicable, save to those who know. Yet the use of mysteries, things which are not known by the mind, may cease our mind-based efforts.
So if the mind can’t find Love, but it can be (mis)used to impede our realization of Love and Its call, how should a “textbook” intending to guide people to Love proceed? The Masnavi follows the example of the Qur’aan. It doesn’t offer deep analysis or lofty investigation -- although this doesn’t mean there aren’t levels of depth and meaning within the Qur’aan. It takes an approach of such simplicity that Little children can understand it. And instead of engaging in ranging explanation and philosophical exegesis, it only contains commands and prohibitions as a source of guidance. The main pillars through which these qualities are served are stories and poetry, sometimes even telling stories in poetic form.
There is an explicit intent for why these mediums are used: the ability of poems and stories to engage and, thus, quiet the mind -- particularly powerful ones. When the mind is quieted and stilled from its externally-oriented wandering, one can hear the call of Love that emanates from the heart, our innermost essence. When given