(Masnavi Introduction Series)
July 30, 2015
Know the words of the Qur’aan are simple,
But within the outward sense is an inner secret one.
Beneath that secret meaning is a third,
Whereat the highest wit is dumbfounded.
The fourth meaning has been seen by none
Save Allaah, the Incomparable and All-Sufficient.
Thus they go on, even to seven meanings, one by one,
According to the saying of the Prophet, without doubt.
Do thou, O child, confine not thy view to the outward meaning,
Even as the demons saw in Aadam only clay.
The outward meaning of the Qur’aan is like Aadam’s body,
For its semblance is visible, but its soul is hidden.
(adapted from Masnavi i Ma’navi,
translated by E.H. Whinfield, p. 247 - 248)
* * *
The above text follows the opening text of the previous blog post. It is no coincidence that after responding to criticisms of the Masnavi, Jalaal ud-Diin Rumi makes mention of the Qur’aan. Not only were the Qur’aan and Masnavi criticized in similar ways, they also share some common qualities, including the layers of “meaning.”
Note that in addressing the topic of “meaning,” language -- including the choice of words by the translator -- proves to be a barrier. I will do my best to be as precise as I can in explaining elements of these layers of “meaning” while acknowledging that the full sense of such goes beyond what words and thoughts can encompass.
Know the words of the Qur’aan are simple. This feature of the Qur’aan was celebrated from the first revelations brought to the Prophet Muhammad (s.a.w.s.) Jalaal ud-Diin Rumi admits the Masnavi shares this quality as he says regarding it: “There is no deep analysis or lofty investigation therein. / Little children can understand it.” (Masnavi p. 247) From the first days the Qur’aan was recited publicly, there was a strong affection between it and children. Little ones, with barely a sense of language, are found memorizing and reciting with perfect edict verses of the Qur’aan after only hearing such a few times -- sometimes after only one hearing. The potent simplicity of the Qur’aan and the Masnavi is such that little children can easily remember and recite their verses and stories, stating the sequence of such words and points. But just as we would hesitate to say that a child has realized the full meaning of such by mere memorization, so it is with adults. Perhaps more so, since adults more readily attach to these components mental “understandings” that deify knowledge over the All-Knowing Source from which all knowledge and Knowing emanates.
The words and sequential framework (of points in stories and poems), as powerful as they are in their simplicity, are the first layer of meaning. As beautiful and eloquent as these are, particularly when looked upon as literary works, this first layer doesn’t approach the fullness of the seven meanings of the Qur’aan. To illustrate this, Jalaal ud-Diin Rumi references the story of Ibliis (also known as Shaytaan, Satan) and Aadam which is stated in the Qur’aan.
After creating Aadam, which the Abrahamic religions hold to be the first human, Allaah summoned the angels and the jinn to witness this creation. The jinn are creatures made of smokeless fire who roam the earthly and heavenly realms. As stated in the Qur’aan (Surah 17, Verses 61 - 65), Allaah commanded all the angels to prostrate before Aadam but Ibliis, a leader of the jinn, refused. Some commentaries state that through heavenly protocol, the angels would first prostrate, then the jinn, following the heavenly hierarchy; Islam regards angels as being more “pure” since they always obey the Beloved, whereas the jinn (like humans) have free will to obey or disobey. But because of Ibliis’ prideful disobedience -- why should a creature of fire bow to a creation of clay (dust) -- the Beloved curses him to be cast in Jahanaam (Hell). Ibliis asks permission to have this punishment delayed until the Day of Reckoning so he may mislead the children of Aadam (humanity). Allaah grants this request with one exception: “Surely (as for) My servants, you [Ibliss] have no authority [influence] over them; and your Lord is sufficient as a Protector.” (Surah 17, Verse 65)
This allowance of Ibliis’ request plays a factor in realizing (or not) the deeper layers of divine revelation. The main means Ibliis and his followers use to misguide is to whisper into the hearts and minds of humans and jinn. (Not all jinn are evil and even humans can follow Ibliis.) In accounts of Aadam’s expulsion from the Garden of Eden, the Qur’aan explicitly states that Ibliis whispered to Aadam and Hawa (Eve) to tempt them to eat of the Tree of Immortality, which the Beloved forbid them to eat from (Surah 7, Verse 20; Surah 20, Verse 120). And even An-Naas (Humanity), one of the most celebrated surahs of the Qur’aan, is a prayer that asks for protection “From the evil of the sneaking whisperer, / Who whispereth in the hearts of humanity, / Of the jinn and of humanity.” (Surah 114, Verses 4