The Masnavi
The Elephant in a Dark Room
Some Hindoos were exhibiting an elephant in a dark room, and many people collected to see it. But as the place was too dark to permit them to see the elephant, they all felt it with their hands, to gain an idea of what it was like. One felt its trunk, and declared that the beast resembled a water-pipe; another felt its ear, and said it must be a large fan; another its leg, and thought it must be a pillar; another felt its back, and declared the beast must be like a great throne. According to the part which each felt, he gave a different description of the animal. One, as it were, called it "Dal" and another "Alif."
Comparison of the sensual eye to the
The eye of outward sense is as the palm of a hand,
The sea itself is one thing, the foam another;
Neglect the foam, and regard the sea with your eyes.
Waves of foam rise from the sea night and day,
We, like boats, are tossed hither and thither,
Ah! you who are asleep in the boat of the body,
You see the water; behold the Water of waters!
Under the water you see there is another Water moving it,
Where were Moses and Jesus when that Sun
Showered down water on the fields sown with corn?
Where were Adam and Eve what time
God Almighty fitted the string to His bow?
The one form of speech is evil and defective;
The other form, which is not defective, is perfect.
If I speak thereof your feet stumble,
Yet if I speak not of it, woe be to you!
And if I speak in terms of outward form,
You stick fast in that same form, O son.
You are footbound like the grass in the ground,
Your foot stands not firmly till you move it,
When you pluck up your foot you escape from the mire,
When you obtain salvation at God's hands, O wanderer,
You are free from the mire, and go your way.
When the suckling is weaned from its nurse,
You are bound to the bosom of earth like seeds,
Eat the words of wisdom, for veiled light
When you have accepted the light, O beloved,
When you behold what is veiled without a veil,
Like a star you will walk upon the heavens;
Nay, though not in heaven, you will walk on high.
Keep silence, that you may hear Him speaking
Keep silence, that you may hear from that Sun
Keep silence, that the Spirit may speak to you;
Give up swimming and enter the ark of Noah;
Not like Canaan when he was swimming,
Who said, "I desire not to enter the ark of Noah passing by."
Noah cried, "Ho! child, come into the ark and rest,
That you be not drowned in the flood, O weak one."
Canaan said, "Nay! I have learned to swim,
I have lit a torch of my own apart from thy torch."
Noah replied, "Make not light of it, for 'tis the flood of destruction,
The wind of wrath and the storm blow out torches;
Except the torch of God, all are extinguished."
He answered "Nay! I am going to that high mountain,
For that will save me from all harm."
Noah cried, "Beware, do not so, mountains are now as grass;
Except the Friend none can save thee."
He answered, "Why should I listen to thy advice?
Thy speech is by no means pleasing to me,
I am free from thee in this world and the next."
Thus the more good advice Noah gave him,
Neither was his father tired of advising Canaan,
Nor did his advice make any impression on Canaan;
While they were yet talking a violent wave
Smote Canaan's head, and he was overwhelmed.
Yesterday an inquirer questioned me,
Since he was interested in the foregoing narrative,
Saying, "The Prophet, whose words are as a seal,
Said, 'Acquiescence in infidelity is infidelity.'
And again, 'Acquiescence in God's ordinance
Is incumbent on all true believers.'
Infidelity and hypocrisy are not ordained of God;
And yet, if I acquiesce not, that again is wrong;
What way of escape is there from this dilemma? "
I said to him, "This infidelity is ordained, not ordinance,
Therefore distinguish the ordinance from the ordained,
I acquiesce in infidelity so far as it is God's ordinance,
Infidelity qua ordinance is not infidelity,
Infidelity is folly, ordained infidelity wisdom,
How can mercy and vengeance be the same?
Ugliness of the picture is not ugliness of the painter,
Not so, for he erases ugly pictures.
The ability of the painter is shown in this,
If I should pursue this argument properly,
So that questions and answers should be prolonged,
The unction of the mystery of love would escape me,
The picture of obedience would become another picture."
Bewilderment from intense love of God puts
A certain man whose hair was half gray came in haste
To a barber who was a friend of his,
Saying, "Pluck out the white hairs from my beard,
For I have selected a young bride, O my son.
The barber cut off his beard and laid it before him,
Saying, "Do you part them, the task is beyond me."
Questions are white and answers black; do you choose,
Thus, one smote Zaid a blow,
The striker said, "Let me first ask you a question,
Give me an answer to it and then strike me;
I struck your back and a bruise appeared,
Now I ask you a question in all kindliness,
Did this bruise proceed from my hand,
Or from the smitten part of your back, O complainer?"
Zaid replied, "Through pain I am not in a condition
You, who are free from pain, think this out;
Such trifling thoughts occur not to a man in pain."
Men in pain have no time for other thoughts,
Your carelessness and injustice suggest thoughts
The man in pain cares only for the faith,
He set's God's command upon his head and face,
And for thinking, he puts it aside.