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Masnavi I, 3585-3601
The Wisdom of Luqman
In the presence of his master, Luqman1 (was) despised (because)
of (having a black) body amidst his (other) slaves.
He would send the slaves to the orchard so that fruit might come to
him for his relaxation and enjoyment.
Among the slaves, Luqman was (viewed) as a parasite.2 (He was)
dark of appearance like the night, (yet) full of deep understanding.
Those slaves happily ate (up) all of the fruits, due to the plundering
(nature) of greed.
They told the master (that) Luqman ate them, (so that) the master
became bitter and gravely serious toward Luqman.
When Luqman inquired about the cause, he opened (his) lips in
disapproval of his master.
Luqman said, "O princely master! In the presence of God, a
faithless servant is not approved.
"(So) test all of us. O noble (master): give us an excessive fill of
hot water,
"(And) after that, (make us go) into a great desert, you riding (on a
mount and) we running on foot.
"Then observe the wrong-doer (as well as) the actions of the
Revealer of Secrets!"3
The master became the water-server of hot water for the slaves and
they drank it out of fear.
After that, he forced them into the desert plains. That group of men
were running up and down4 (the hills).
They began vomiting due to (their) misery, (and) the water
brought (forth) the fruit from (within) them.
When Luqman happened to vomit from the center (of his belly),
(only) pure water was coming up from his inside.
If the wisdom of Luqman knows (about) this demonstration, then
(think) what the Wisdom of the Lord of Existence is (in comparison)!
"(On) the Day (when)" all "hidden things will be put to the test,"5
something hidden and unwished for will appear from (within) you.
(And) when they are "given hot water to drink,"6 all the veils
will be "torn up" from (hiding) what is utterly detestable.7
(Hell) fire will be the punishment of the rejecters8 (of God), since
fire is the (best) test for stones.9
How many (times) we have spoken mildly to these hearts (of ours)
like stones-- and they did not accept (our) advice!
The vein gets a painful remedy for a harmful wound, (and) the
dog's teeth [are the correction] for the donkey's [stubborn] head.10
"Corrupt women" are for "corrupt men"11 is wisdom. For an ugly
and rude (woman), an equally ugly and rude (man) is the mate and
suitable (companion).
Therefore, whatever companion you want, go (and) become
absorbed and (take on) a similar appearance and (also) her qualities.
If you want light, become worthy to receive light. (And) if you
want distance [from the light of God], become self-centered12 and
distant.
And if you want a way (to escape) from this ruined prison, don't
draw (your) head away from the Beloved, "but prostrate (yourself)
and draw near (to God)."13
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)
(c) Ibrahim Gamard (translation, footnotes, & transliteration)
1Luqman: mentioned in the Qur'an (chapter 31) as having received
wisdom from God. Nicholson said, "He appears as a sagacious [=
wise] negro slave in several anecdotes related by Rúmí." Nicholson
also notes that this anecdote "is identical with a story which occurs in
the 14th cent. 'Life of Aesop' by Maximus Planudes. The medieval
Arabic version of Aesop's Fables is ascribed to Luqmán."
(Commentary)
2a parasite: means viewed with resentment like an unwanted guest.
3the Revealer of Secrets: means God. "And He is God in the
heavens and on earth. He knows your secret (thoughts) as well as
your open (words)" (Qur'an 6:3).
4running up and down: Nicholson later changed his translation,
based on the earliest manuscript, to "those persons were running up
and down" (from, "they were running amidst the cornfields").
5(On) the Day (when) hidden things will be put to the test: a verse
from the Qur'an, modified for the meter: "(On) the Day (when)
hidden things will be put to the test, (man) will have no power and
no helper" (86: 9-10). This refers to the Day of Judgment when
hidden thoughts and secret deeds will be plainly revealed in the
light of Truth.
6hot water to drink: "and (they will) be given hot water to drink so
that it will tear their intestines" (Qur'an 47:15). This symbolizes the
future suffering of sinners in Hell. Rumi interprets the verse in terms
of the story: that what will be torn up will be the veils covering what
people do not wish to be revealed. Their veils are like intestines,
hiding the utterly detestable excrement of their hidden sins. In
contrast, the "intestines" of the pious and saintly servants of God,
like Luqman, will be shown to be clean and full of pure water.
7 Nicholson later changed his translation, based on the earliest
manuscript, to "from the things which (when they are revealed) are
found to be abominable" (from, "from that which is abhorred").
8the rejecters: Orientalists often mis-translate the Qur'anic word
"kâfir" as "infidel." However, it means those who reject, deny, and
disbelieve that there is One God, whose Light of Truth and Justice
will inevitably expose all hidden lies and wrongdoing.
9fire is the (best) test for stones: Nicholson linked this line to the
verse, "Then your hearts hardened after this, so that they became like
rocks, or even harder" (Qur'an 2:74). (Commentary) In this sense,
fire is the best way to soften stones that have become hardened.
10the donkey's [stubborn] head: means the donkey which is
stubbornly going in the wrong direction. Nicholson notes that this
saying about the donkey is a proverb (Commentary).
11corrupt men: refers to the verse, "Corrupt women are for corrupt
men and corrupt men are for corrupt women. And good women are
for good men and good men are for good women" (Qur'an 24:26).
This means that corrupt people are attracted to the company other
corrupt people, whereas good and virtuous people are attracted to the
company of other good and virtuous people. The idea that
like-minded people (which Nicholson translated as "congeners")
attract each other is a frequent teaching of Rumi's in the Mathnawi.
12self-centered [khwêsh-bîn]: literally, "seeing (only) yourself," and
is an idiom meaning conceited, arrogant, proud. Means becoming so
involved with ego-centered preoccupations that one forgets about
God, and therefore becomes distant from the Only Beloved.
13"but prostrate (yourself) and draw near (to God)": Qur'an 96:19.
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