Masnavi I, 2829-47
(Regarding) any skill by which a master has become known, the
souls of (his) students become endowed with it (also).
[For example,] in the presence of a master of (theological)
doctrines,1 the quickly achieving student also studies doctrines.
In the presence of a master jurist, the law-reader studies
(religious) law during the instruction, not doctrines.
(And) in the presence2 of a master who is a grammarian, by him
the soul of his student becomes a grammarian.
Once more, [in the presence of] a master who is obliterated in the
(sufi) Way, by him the soul of his student is annihilated3 in [the
Majesty and Glory of] the King.
Of all these (different) kinds of knowledge, the knowledge of
(spiritual) poverty4 is the (best) preparation and provision for the
Road5 (on) the day of death.
The story of what occurred between the grammarian and the boatman:
A grammarian sat down in a boat. That egotist6 turned (his) face
to the boatman
(And) said, "Have you studied any grammar." He replied, "No."
(The grammarian) said, "(Then) half your life has gone to nothing."
The boatman became disturbed in (his) heart from burning
(sorrow), but kept silent from answering at that moment.
(Then) the wind hurled the boat into a whirlpool. The boatman
shouted to the grammarian,
"Do you know anything about swimming? Tell (me)! He replied,
"No, O good-answering, handsome-faced (man)!"
(The boatman) said, "(Then) the whole of your life is nothing, O
grammarian, because the boat is (going to) drown in these whirlpools!"
Know that (mystical) obliteration7 is required here, not grammar.8
If you are annihilated (of self), ride into the water without danger!
The ocean water puts the corpse on the surface. But if he is
(spiritually) alive [in God] he will never escape from the Ocean.
If you have died to human qualities,9 the ocean of (Divine)
Secrets10 will put you on the topmost surface.
O you who have called the people donkeys! This time you are
stuck on this (slippery) ice like a donkey (yourself).11
Even if you are the most learned person of the time in the (entire)
world, look now at the perishing (nature) of this world and this time!
We have sewn in (the story) about the man of grammar so that we
might teach you the grammar of the annihilation (of self).12
O wonderful friend! In becoming less,13 you will find the Law of
the (religious) law, the Grammar of grammar, and the Transformation
of the parts of speech.14
From "The Mathnawî-yé Ma`nawî" [Rhymed Couplets of
Deep Spiritual Meaning] of Jalaluddin Rumi.
Translated from the Persian by Ibrahim Gamard
(with gratitude for R.A. Nicholson's 1926 British
translation, and A.J. Arberry's 1961 British translation--
"Tales From the Mathnawi")
Footnotes courtesy of Ibrahim Gamard
1(theological) doctrines: Nicholson usually translates this word [`usûl] more literally as "fundamentals." However, here he translated it as "(scholastic) theology," as if it meant "fundamentals of scholastic theology" [`usûlu kalâm].
2in the presence: Nicholson later changed this, on the basis of the earliest manuscript of the Mathnawi, to: "With the master..." (from, "Then the master...").
3annihilated, obliterated: this word [maHw] is a word play on the word for "grammar" [naHw]. It has the same meaning as the sufi technical term, "fanâ," which derives from the verse, "All that is upon (the earth) will pass away [fân-in], but the Face of your Lord will abide [yabqâ], full of Majesty and Glory" (Qur'ân 55: 26-27).
4(spiritual) poverty: An important term in Islamic mysticism, related to the word "faqeer" (literally, "poor one"), meaning "Muslim mystic" or "sufi" [and this Arabic term was translated into Persian as "darveesh," poor beggar]. It refers to the absence of ostentation, pride, self-worship, and self-centered preoccupation. "What is with you will vanish, and what is with God will endure" (Qur'ân, 16:97). "O man, you are poor [fuqarâ] in relation to God, and God is the Rich, the Praiseworthy" (Qur'ân 35:15). A related saying of the Prophet Muhammad is, "Poverty is my pride" [al-faqru fakhr-î].
5preparation and provision for the road: "Cf. the Hadíth, 'Knowledge is of two kinds: knowledge in the heart, and that is useful; knowledge on the tongue, and that is useless.' As the following Story shows, mystical training and experience is the viaticum [= "traveling expenses"] required for the voyage to union with God." (Nicholson, Commentary)
6egotist: literally, "self-worshipper."
7(mystical) obliteration, annihilated (of self): see footnote above.
8not grammar: "Grammar (nahw) is concerned with names (asmá); the mystic with the Essence, which is the real object of all names" (Nicholson, Commentary)
9died to human qualities: refers to the teaching that sufism is the annihilation of human attributes and the lasting awareness of the Divine Attributes of God, which are reflected in the individual sufi in different degrees.
10the Ocean of (Divine) secrets: Nicholson translated, "Inasmuch as you have died to the attributes of the flesh, the Sea of (Divine) consciousness will place you on the crown of its head (will raise you to honor)." "God upholds and exalts those who have died to self, while those who rely on their own attainments and efforts are submerged in the whirlpools of illusion." (Nicholson, Commentary)
11like a donkey (yourself): "i.e. in the phenomenal world. The great scholar, with all his pride of intellect, is unable to take a single step towards true knowledge." (Nicholson, Commentary)
12the grammar of the annihilation (of self): another word play on "grammar" [naHw] and "obliteration"-- which may also be translated as "(mystical) effacement, perishing, vanishing, erasing, passing away (of self)."
13in becoming less: "kam-âmad = níst shudan [= "becoming nothing"]. (Nicholson, Commentary)
14the Transformation of the parts of speech: "I.e. the cream and essence of these sciences." (Nicholson, footnote) The Turkish commentators explain fiqh-i fiqh [="Law of law"] as mafhúm-i fiqh [= "the understanding of law']; nahw-i nahw [= the Grammar of grammar"] as maqsúd-i nahw [= "the purpose of grammar"]; and sarf-i sarf [= "the Transformation of the parts of speech"] as tabdíl-i sarf [= "the conversion of conjugation, inflection, declension, etymology"]; but in such phrases the first word denotes the 'essence' or 'reality' of the second. Sárí's commentary on this verse includes a short treatise by Qushayrí... in which the author points out parallels and correspondences between the technical terms of Arabic grammar and the istiláhát [= technical vocabulary] of the Súfís." (Nicholson, Commentary)
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