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Gönderen Konu: MESSAGES FROM MAWLANA  (Okunma sayısı 2615 defa)

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Written By Prof.Dr.Emine Yeniterzi - Konya Selcuk University


Wheresoever I lay my head, it is only He (God) who is to be prostrated.

It is only He who is to be worshipped whether be in or out six directions.

Vineyards, gardens, roses, nightingales, whirling dances (sama); these are all beautiful...

These are nothing but a pretext only; the real goal is always Him... (Rubais, 34)

Hidden things, then, are manifested by means of their opposite; since God has no opposite, like Greeks and Ethiopians.

For the sight fell (first) on the light, then on the colour: opposite is made manifest by opposite, like Greeks and Ethiopians.

Therefore you knew light by its opposite: opposite reveals opposite in (the process of) coming forth.

The light of God has no opposite in (all) existence, that by means of that opposite it should be possible to make him manifest.

Necessarily (therefore) our eyes do not perceive Him, though He perceives (us): see this (fact) from (the case of) Moses and the mountain (Sinai).

(Mathnawi, I/II83-87)

A man of trust heard a sound of footsteps (in his house) during the night: he took up the fire-lighter to strike a flame.

At the (same) moment the chief came and sat down beside him, and whenever the tinder caught (fire) he put it out.

Laying the tip of his finger on the place, in order that the fiery star (spark) might vanish.

The Khwaja thought it was dying of itself: he did not see that the thief was extinguishing it.

The Khwaja said, "This tinder was moist: on account of its wetness the star (spark) is dying at once."

As there was great murk and darkness in front (of him), he did not see a fire-extinguisher beside him.

(So) the infidel's eye, because of (its) dimness, does not see a similar fire-extinguisher in his heart.

How is the heart of any knowing person ignorant (that) with the moving (object) there is (necessarily) a mover?

Why don't you say (to yourself), "How should day and night come and go of themselves without a Lord?"

You are conversant with intelligible; (but) see what a lack of intelligence is shown by you (in this matter), O despicable man!

Is this house more intelligible with a builder or without a builder? Answer, O man of little knowledge!

Is writing more intelligible with a writer or without a writer? Think, O son!

Is the bright (lighted) candle without one who lights it or with a skilful lighter?

Is it more reasonable to expect good craftsmanship from the hand of one who is palsied and blind or from one who lights it or with a skilful lighter?

(Mathnawi, VI/362-76)

He is the Originator, He follows no master; He is the support of all things, He has no support,

(While) the rest, (engaged) in handicrafts and talk, follow a master and have need of a pattern.

(Mathnawi, I/1695-96)

Before Omnipotence all the people of the (Divine) court of audience (the world) are as helpless as the (embroider's) fabric before the needle. (Mathnawi, I/638)

You have two hands, two feet, two eyes, and they are sound; this is true,

But, it is wrong if there are two hearts and two beloveds...

In fact, the beloved is a cover, the Beloved One is God.

He who thinks Him as two is an unbeliever. (Rubais, 38)


God forbid! It was only because you appeared to my eyes with the most perfect qualities, surpassing (mortal) loveliness.

And, there is no difficult job other than seeing your face.

You are my only lover and friend in both worlds;

Wherever there is a lovely face, it is your light, indeed. (Rubais, 37)


If only I could have become sweet with you; life, in fact, is bitter,

Let who will be wroth, save only You: there is no harm (in their anger), when the noble of my kin are pleased with me.

If only you and I had been good friends.

If only every body had been my enemy, and the world had been demolished.

Wealth is not worth so much when You loved me, for it is too threadbare to be prized.

In fact, whatever there is on Earth, all of them are nothing but soil. (Majalis-i Sab'a, 50-51)



Although I am weak, unprotected and helpless, I heard a voice, saying: "We have honored the sons of Adam...” (The Qur'an, 17/70). Now, I am neither weak nor unprotected nor helpless, and I have lots and lots of means and solutions. If I fill up my quiver with your arrows, I may even break the Mythic Mountain's back.  (Majalis-i Sab'a, 12)

Sometimes, even the angels envy our purity.

Sometimes, Satan witnesses our fearlessness and runs away.

This body of Earth of ours had undertaken God's trust.

God save our nimbleness; may God preserve our power and performance. (Rubais, 19)


You are neither water nor soil, you are something else.

You are away from the world of clay, you are on a journey.

The form (body) is a water-way, and the soul is an elixir flowing in that water-way;

But, as long as you follow your ego, you will be unaware of either. (Rubais, 205)


The purpose of creating the world was man,

And, the purpose of creating man was that breath (the Prophet Muhammad).  (Majalis-i Sab'a, 45)


Moses said, "O lord of the Reckoning, You do create the form: how do you destroy it again?

You have made the form, male and female, that gives unto the spirit increase (of joy), and then you do ruin: why?"

God said, "I know that this question of yours is not from disbelief and heedlessness and idle fancy;

Then God spoke unto him, saying, "O you who possess the most excellent (understanding), since you have asked (the question), come, hear the answer.

O Moses, sow some seed in the earth, that you yourself may render justice to this (question)."

When Moses had sown, seed-corn was complete (in growth) and its ears had gained beauty and symmetry,

He took the sickle and was cutting that (crop); then a voice from the Unseen reached his ear,

Crying, "Why do you sow and tend some seed-corn and (now) are cutting it when it has attained to perfection?"

He replied, "O Lord, I destroy and lay it low because straw is here and (also) grain.

The grain is not suitable (to be stored) in the straw-barn; the straw likewise is bad (for putting) in the corn-barn.

It is not wisdom to mix these twains: it (wisdom) makes necessary the separation (of them) in winnowing."

He (God) said, "From whom did you gain this knowledge, so that by means of the knowledge you did construct a threshing-floor?"

He replied, "You, O God, gave me discernment." He (God) said, "Then how should I not have discernment?"

Amongst the created beings are pure spirits; there are (also) spirits dark and muddy.

These shells are not in one grade: in one (of them) is the pearl and in another the (worthless) bead.

It is necessary to make manifest (the difference between) this good and evil, just as (it is necessary) to make manifest (distinguish) the wheat from the straw.  (Mathnawi, IV/ 3023-49)

God said in the Qur'an, "We honored the sons of Adam" (17/70) instead of saying, "We honored the earth and heavens". Since the earth and heavens were unable to do any work, and only man was able to do it, man is very bad and illiterate indeed. If you say, "I can only do this and cannot do that", your work is worthless. For, man is not created for other things. This is similar to this: For example, if you use a very precious Hindu sword, which is only to be found in the treasury of a Sultan and which is made of steel, in cutting rotten meat up instead of using a chopping knife, or if you cook turnip in a golden stew pan, part of which is worth a hundred pans, or if you use a knife ornamented with jewels to hang a broken pumpkin on the wall instead of using a nail, would these actions not be ridiculed, deplored by others? In fact, that broken pumpkin can be hung on a worthless wooden or iron nail. Is it wise to use a worthy and expensive knife for such simple thing? God attached upon you very great value. (Fihi Mafih, 24-25)

You have a (precious) soul in your life, seek after that soul...

There is a jewel in the mountain of your body; seek for the mine of that jewel...

O Sufi who is walking, if you have enough power seek for that mine;

But, seek for it in yourself not outside... (Rubais, 22)


You are a mine so long as you seek for the jewel in the mine,

You are bread as long as you desire for a morsel (of bread)...

If you understand this secret meaning, then you understand every thing;

You will be what ever you are looking for... (Rubais, 205)


A woman came to Ali and said, "A child belonging to me has gone up on to the water-spout.

If I call him, he will not come to my hands; and if I leave him, I am afraid he will fall to the ground.

He is not intelligent, that he should apprehend, like us, if I say, 'Come to me (and escape) from the danger!

Moreover, he doesn't understand signs made by the hand; or if he should understand, he will not hearken: this too is bad (useless).

Quickly apply the remedy, for my heart is trembling lest I be torn painfully from the fruit of my heart.

He (Ali) said, "Take another child up to the roof, in order that the boy may see his own kind."

And the child came nimbly from the water-spout to his own kind: those of the same kind love from the heart.

The woman did so, and when her child saw his congener: he turned his face towards him with delight.

And came from the ridge of the water-spout to the roof: know that congener attracts every congener.

The child came crawling along to the (other) child: it was saved from falling to (the ground) below.

The prophets are of humankind for this reason, that they (humankind), through the homogeneity (of the prophets with them), may be saved from the water-spout.

Therefore he (the Prophet) called himself a man like you that you might come to your own kind and might not become lost.   (Mathnawi, IV/2678-91)




"Everybody wants to be close to God by taking refuge in some act of devotion. Now, you must be present in the sessions of wise and righteous men, so that you may be more closer to God than anybody else."

(A Prophetic Saying)

O Ali, above all devotional acts in the Way (of God) do you choose the shadow (protection) of the servant of God.

Every one look refuge in some act of devotion and discovered for themselves some means of deliverance.

Go you, take refuge in the shadow of the Sage, that you may escape from the Enemy that opposes (you) in secret.

Of all acts of devotion this is the best for you: (thereby) you will gain precedence over every one that has outstripped (the rest)."

When the Pir has accepted you, take heed, surrender yourself (to him): go, like Moses, under the authority of Khizr. (Mathnawi, I/3069-73)

Companionship with (holy) man makes you one of the (holy) men.

Though you be rock or marble, you will become a jewel when you reach the man of heart (the saint).

Plant the love of the holy ones within your spirit; do not give your heart (to aught) save to the love of them whose hearts are glad.

The heart leads you into the neighborhood of the men of heart (the saints); the body leads you into the prison of water and earth.

Oh, give your heart food from (conversation with) one who is in accord with it; go, seek (spiritual) advancement from one who is advanced.  (Mathnawi, I/749-55)

Go; seek at once the friend of God: when you have done so, God is your friend.  (Mathnawi, II/23)

"Whoever wishes to sit with God let him sit in the presence of the saints."

(A Prophetic Saying)

Hence the fortunate (disciple) who has devoted himself to a blessed (saint) has become the companion of God. (Mathnawi, VI/1323)

Whoever wishes to sit with God let him sit in the presence of the saints.

Whomsoever the Devil cuts off from the noble (saints), he finds him without any one (to help him), and he devours his head.

To go for one moment a single span apart from the community (of saints) is (a result of) the Devil's guile. Hearken, and know (it) well. (Mathnawi, II/2183-86)

O you! Sit in the presence of the saints, not any where else.

It is proper for a mirror to be beside the burnisher...

O my Lord! If a soul sits beside another soul, it neither finds pleasure nor enjoys;

(In such a situation) it (that soul) turns into a kind of a precious stone placed beside the fractured vase...

(Rubais, 137)



The mystery and wisdom of the Divine commandments in the Qur'an is this: God prescribed belief (iman) for His servants in order for them to be protected from polytheism (shirk). He ordered them to perform the daily prayers (salat) to clean themselves up from haughtiness. God ordained alms (zakat) to cause sustenance (rizq). He commanded His servants to fast in order to test their sincerity (ikhlas). Pilgrimage (hajj) was ordained by God to strengthen the religion of Islam. Holy war (jihad) was ordained by Him to exalt the religion and to prohibit unlawful things and to prevent debauched people from evil doings. He aimed to increase the number of relatives by commanding us to take care of our relatives. He prescribed retaliation (qisas) to prevent bloodshed. He also ordained other punishments to make prohibited things become disgusting in people's eyes. The prohibition of drinking wine is ordained by God to protect the intellect (aql) from every kind of evil thoughts. Theft was prohibited to honor chastity. Unlawful intercourse (zina) was prohibited to keep one's descent (nasab) definite and clean. And finally, the recitation of the basic formula of Islamic faith ( There is no God but Allah, and the Prophet Muhammad is His Messenger) was made obligatory for the believers to stand up especially to those who reject God and His Prophet. (Ariflerin Menkibeleri [Legends of the Sages], II/37-38)

One day, a certain man, who recited the Qur'an in seven different ways and read it (the Qur'an) from the beginning to the end every night and thus never slept, was mentioned in the presence of Mawlana. He said: "Yes, he counts the walnuts very well, but does not taste their essence. God's Book is established over four fundamentals: the text, signs, jokes and truths. The text is for the common people. The signs are for the special people. The jokes are for the saints, and finally, the truths are for the prophets. Therefore, that man is busying himself with repairing the text only, but nevertheless is deprived of its mysteries." (Legends of the Sages /Ariflerin Menkibeleri, 1/441)

A certain Qur'an reciter came to the presence of Mawlana. Mawlana showed him respect and stood up and said to him: "How it is important to keep the Book dear and to put it high places, so it is important to show respect to the Qur'an reciters and to place them on our heads, too. It is not suitable for a heart which has the light of the Qur'an to be burnt in the Hell. If people find a piece of paper on which there is a Qur'anic text, they do not throw it into the fire, but show great respect to that piece of paper and say 'there is Qur'an written on it'. Then, how is it possible to throw a heart which keeps the whole Qur'an into the Hell?" (Legends of the Sages /Ariflerin Menkibeleri, I/336)



In wedlock both the partners must be equal, otherwise it will pinch, and their happiness will not endure.

(Mathnawi, IV/200)


You are my wife: the wife must be of the same quality (as the husband) in order that things may go rightly.

The married pair must match one another: look at a pair of shoes or boots.

If one of the shoes is too tight for the foot, the pair of them is of no use to you.

Have you ever seen one leaf of a (folding) door small and the other large, or a wolf mated with the lion of the jungle?

A pair of sacks on a camel does not balance properly when one is small and the other of full size.

(Mathnawi, I/2410-14)


And there was continually coming to him (the Khwaja) from every nobleman a wooer to ask for the girl (in marriage).

The Khwaja said (to himself), "Wealth has no permanence: it comes in the morning, and at night it goes in all directions (is scattered to the winds).

Physical beauty too has no importance, for a (rosy) face is made yellow (pale) by a single thorn-scratch.

Noble birth also is of small account, for he (such a one) is befooled by money and horses."

Oh, there is many a nobleman's son who in riot and mischief has disgraced his father by his wicked deeds.

Do not court a man full of talent either, (even) if he be exquisite (in that respect), and taken warning from (the example of) Iblis.

The (only) thing that matters is fear of God and religion and piety, of which the result is happiness in both worlds.

He (the Khwaja) chose a pious son-in-law who was the pride of the whole clan and stock

Then the woman said, "He has no riches, he has neither nobility nor beauty nor independence."

He replied, "Those things are secondary to asceticism and religion: he (the pious man), (though) without gold is a treasure on the face of the earth."

(Mathnawi, VI/256-69)


"The most hateful thing to God is divorcing a woman."

                                                                (A Prophetic Saying)

So far as you can, do not seek foot in separation: of (all) things the most hateful to Me is divorce. (Mathnawi, II/1769)



The Prophet said that woman prevails exceedingly over the wise and intelligent,

(While), on the other hand, ignorant man prevail over woman, for in them the fierceness of the animal is imprisoned.

They lack tenderness, kindness, and affection, because animality predominates over their (human) nature.

Love and tenderness are human qualities; anger and lust are animal qualities.

She (woman) is a ray of God, she is not that (earthly) beloved: she is creative, you must say she is not created. (Mathnawi, I/2531-35)


Inasmuch as He created her (the woman) that he (Adam) might take comfort in her, how can Adam be parted from Eve?

Though he (the husband) be Rustam son of Zal and greater than Hamza (in valour), as regards authority he is his old woman's (his wife's) captive.

He (the Prophet), to Whose words the (whole) world was enslaved (obedient), used to cry, "Speak to me, O Humayra!"

The water prevailed over (extinguished) the fire by its dread onset, (but) the fire makes it seethe when it (the water) is screened (hidden in the cauldron).

When a cauldron comes between (them), O king, it (the fire) annihilates the water and converts it into air.

If outwardly you are dominating your wife, like the (fire-quenching) water, (yet) inwardly you are dominated and are seeking (the love of) your wife.

This is characteristic of Man (alone): to the (other) animals love is wanting, and that (want of love) arises from (their) inferiority (to man).

(Mathnawi, I/2524-30)



A certain man asked: "What can be better than ritual prayer?" Mawlana replied:

"1- The spirit of ritual prayer is better than the recitation of the prayer itself.

2-Belief is better than ritual prayer. For, ritual prayer is obligatory only five times a day, whereas belief is always obligatory. If ritual prayer becomes spoiled by a pretext then it fails to be obligatory. In such case, it is possible to perform it later. Another superior aspect of belief is that no pretext can spoil it; hence it is impossible to perform it in a later period. Belief without ritual prayer might be useful, however, ritual prayer without belief is useless. Just as the prayers of a hypocrit (munafiq).

Ritual prayer might differ in every religion, but belief never changes."

(Fihi Mafih, 49)



A certain Christian priest asked Mawlana: "God said in the Qur'an, 'And certainly We know best those who are most worthy of being burned in Hell'. Since all sinners will suffer the torments in ignominy, then what is the superiority of the religion of Islam in comparison with our religion, and how will this superiority be realized?"

Mawlana said nothing. He gave an indication to the priest and set out for the town. The priest followed him too. Mawlana entered a bakery situated at the outskirts of the town. The bakers had made the oven very hot. Mawlana took the priest's black mantle, and wrapped it in his own mantle, and threw them into the oven. Then he waited for a while. A big cloud of smoke came out from the oven. Everybody kept silent. Afterwards, the baker took the mantle out from the oven, and put it on Mawlana. The mantle had become very clean. As for the mantle of the priest, it was reduced to ashes. Mawlana said: "We enter in this way, and you enter in that manner."  (Ariflerin Menkibeleri, I/610)

Someone asked, "What is love?" I answered, "You will know when you became (lost in) me." (Mathnawi, II/Introduction)

The Way of our Prophet is love;

we are the sons of love, our mother is love.

O our mother! O our mother who hides herself in our souls.

O our mother who hid herself because of our infidel nature. (Rubais, 18)

O son, break your chains and be free! How long will you be a bondsman to silver and gold?

If you pour the sea into a pitcher, how much will it hold? One day's store.

He (alone) whose garment is rent by a (mighty) love is purged of covetousness and all defect.

Through love the earthly body soared to the skies: the mountain began to dance and became nimble. (Mount Sinai)

When love has no care for him, he is left as a bird without wings. Alas for him then!

Do you know why the mirror (of your soul) reflects nothing? Because the rust is not cleared from its face.

O my friends, hearken to this tale: in truth it is the very marrow of our inward state. (Mathnawi, 1/19-35)

Luck becomes your friend if it accepts to be helpful;

Love helps you in your works.

Never count a life without love as (real) life;

Because, it has no value.  (Majalis-i Sab'a, 43)

Those loves which are for the sake of a colour (outward beauty) are not love: in the end they are a disgrace. (Mathnawi, I/214)

Those loves which depend upon a purpose and interest are temporary; they resemble to a rotten rope. But, real love is the love of God, it is without any purpose or interest and never breaks. "Whoever rejects Tagut [anything worshipped beside Allah] and believes in Allah has grasped the most trustworthy hand-hold that never brakes." (The Qur'an, 2/256)

Because love of the dead is not enduring, because the dead one never comes (back) to us;

(But) love of the Living is every moment fresher than a bud in the spirit and in the sight.

Choose the love of that Living One who is everlasting who gives you to drink of the wine that increases life.

Choose the love of Him from whose love all the prophets gained power and glory.

Do not say, "We have no admission to that King." Dealings with the generous are not difficult. (Mathnawi, 1/226-30)

You have learned a trade to earn a livelihood for the body: (now) set your hand to a religious (spiritual) trade.

In this world you have become clothed and rich: when you come forth from here, how will you do?

Learn such a trade that hereafter the earning of God's forgiveness may come in as revenue (to you).

The earnings of religion are love and inward rapture -capacity to receive the Light of God, O you obstinate one! (Mathnawi, II/2618-27)

There is something different in the gathering of lovers,

This wine of love has a different taste.

The knowledge you obtained at school is different;

Love, on the other hand, is totally different... (Rubais, 38)


Be fair, because love is a very beautiful thing;

The manner of the nature is bad, that is why bad things happen.

You have named your lust as love,

However, there is much way to go from lust to love... (Rubais, 29)


Even if thousands of souls, thousands of hearts may be sacrificed for the sake of love, this is not enough,

What is soul? What is it worth? It is worthless, indeed.

Only he who spends hundreds of lives in every step can proceed in the way of love,

But, he never looks behind...  (Rubais, 109)


Since you do not fall in love, go and weave wool;

You have hundreds of works to do, you are colored by hundreds of colors; you have hundreds of colors and speckles...

Since there is no wine of love in your skull,

Go and lick the plates in the kitchen of rich people... (Rubais, 126)


O, he who is alive with the power of this world, shame on you!

Why are you so alive?

Be not without love, that you may not die,

Die with love, that you may stay alive... (Rubais, 181)


It (love) is honey for the adult and milk for children: for every boat it is (like) the last bale (which causes the boat to founder).  (Mathnawi, VI/4032)



"In fact, God does not regard your outward form and wealth, but does regard your heart and good deeds."

(A Prophetic Saying)


He (the Prophet) said, "He (God) does not regard your (outward) form: therefore in your devising seek you the owner of the heart."

(God says), "I regard you through the owner of the Heart, not because of the (external) marks of prostration (in prayer) and the giving away of gold (in charities)."

Since you have deemed your heart to be the Heart, you have abandoned the search after those who possess the Heart.

The heart into which if seven hundred (heavens) like these Seven Heavens should enter, they would be lost and hidden (from view).

Do not call such fragments of heart as these "the Heart"... (Mathnawi, V/874-78)

Fools venerate the mosque and endeavor to destroy them that have the heart (in which God dwells).

That (mosque) is phenomenal, this (heart) is real, O asses! The (true) mosque is naught but he hearts of the (spiritual) captains.

The mosque that is the inward (consciousness) of the saints is the place of worship for all: God is there.             (Mathnawi, II/3139-41)

(But) when the mukhlis [the mukhlis is who worships devotedly] has become mukhlas, he is delivered: he has reached the place of safety and has won the victory.   (Mathnawi, II/1329)

The heart leads you into the neighborhood of the men of heart (the saints); the body leads you into the prison of water and earth. (Mathnawi, I/753)

Do you know why the mirror (of your soul) reflects nothing; because the rust is not cleared from its face.          (Mathnawi, 1/35)

Which heart does not contain your love,

It is an infidel, it cannot be a Muslim.

If a city does not have the grandeur of the king,

If it is yet to demolish, you consider that heart as demolished... (Rubais, 96)



"And those saved from the covetousness of their own souls, -they are the ones that achieve prosperity."

(The Qur'an, 59/9)                     

Hearken to this good counsel in the Traditions (of the Prophet) -"Your worst enemy is between your two sides."

Do not listen to the pompous talk of this enemy, (but) flee, for she is like Iblis in obstinately wrangling and quarrelling.

For the sake of this world and for contention's sake she has made the everlasting torment (seem) easy (of small account) to you.

What wonder, if she makes death (seem) easy? By her magic she does a hundred times as much (as this). (Mathnawi, III/4094-97)

You are like Pharaoh, who had left Moses (alone) and was cutting off the heads of the people's babes:

The enemy (Moses) was in the house of that blind-hearted man, (while) he (outside) was cutting the necks of the children.

You are also bad (malign) to others outside, while you have become complaisant to the covetous self (carnal soul) within.

It is your enemy indeed, (yet) you are giving it candy, while outside you are accusing every one.

You are like Pharaoh, blind and blind-hearted: complaisant to your enemy and treating the guiltless with ignominy. (Mathnawi, IV/1937-41)

Even as the sensual man who pampers his body and suspects some one else of a bitter hatred (against him),

Saying, (This one is a foe, and that one is envious and an enemy," (though) in truth his envier and enemy is that body (of his).

His fleshly soul (is) luxuriating in the house, which is his body, (while) he gnaws his hand in rancour against some one else.  (Mathnawi, II/779-82)

When you become hungry, you become a dog: you become fierce and ill-tempered and ill-natured.

When you have eaten your fill, you have become a carcass: you have become devoid of understanding and without feet (inert), like a wall.

So at one time you are a carcass and at another time a dog: how will you run well in the road of the lions (follow the saints)?   (Mathnawi, I/2976-78)

He says, "I bestowed counsel generously, that I might deliver you from this sterile (unprofitable) bondage.

From vileness you acknowledged no obligation for that (generosity): you made (it) a source of injury and insolence."

This is the nature of base villains: he (such a one) does evil to you when you do good (to him).

As for the fleshly soul, bend it double (mortify it) by means of this renunciation, for it is vile, and kindness suits it not.

If you show beneficence to a noble man, it is fitting: he will give seven hundred (benefits) in exchange for every one (conferred upon him);

(But be merciless to the ignoble): when you treat a villain with violence and cruelty, he becomes a very faithful servant to you.

The infidels in (their) prosperity sow (the seed of) cruelty; again (afterwards) in Hell their cry is "O Lord, (deliver us)!"

For in (suffering) cruelty the vile are purified; when they receive kindness, they themselves become cruel.   (Mathnawi, III/2994-3001)

Since it does not endure (perceptibly), it endures imperceptibly: recognize every opposite by means of its opposite.

When the effect of sugar endures (remains latent), after a while it produces boils that call for the lancet.

Pharaoh was made (what he was) by abundance of praises: be lowly of spirit through meekness, do not domineer. (Mathnawi, 1/1936-38)

You have been characterized by the attributes of an animal, Satan, and of the Merciful (rahman).

Which of these you accept, you will belong to that category in the Day of Judgment.  (Majalis-i Sab'a, 73)

He asked: "Why did you kill your mother?” I replied, "Because, I saw something that matches not to her." I said, "Very well, but it would have been better, if you had killed that stranger!" He replied again: "Should I kill someone every day?" Now, whatever you face up to is because of your fleshly soul. Hence, keep your soul under control, and train it, so that you may not need to fight against anybody.   (Fihi Mafih, 233)



Intellect, by its proper nature, is a seer of the end (consequence); it is the fleshly soul that does not see the end. (Mathnawi, II/1564)

Excellently well said the complaisant Prophet, "A mote of intelligence is better for you than fasting and performing the ritual prayer,"

Because your intelligence is the substance, (whereas) these two (things) are accidents: these two are made obligatory in (the case of persons who possess) the full complement of it. (Mathnawi, V/456-57)

Intelligence is wings and feathers to a man: when he lacks intelligence, (he must rely on) the intelligence of a guide. (Mathnawi, VI/4109)

The intelligent man is he who has the lamp: he is the guide and leader of the caravan.

That leader is one who goes after his own light: that selfless traveler is the follower of himself.

He is the one that puts faith in himself; and do you too put faith in the light on which his soul has browsed.

The other, who is the half-intelligent, deems an (entirely) intelligent person to be his eye.

And has clutched him as the blind man clutches the guide, so that through him he has become seeing and active and illustrious.

But (as for) the ass who had not a single barley-corn's weight of intelligence, who possessed no intelligence himself and forsook the intelligent (guide).

(Who) knows neither much nor little of the way (and yet) disdains to go behind the guide,

He is journeying in a long wilderness, now limping in despair and now (advancing) at a run.

He has neither a candle, that he should make it his leader, nor half a candle, that he should beg a light.

He has neither (perfect) intelligence, that he should breathe the breath of the living, nor has he a half-intelligence, that he should make himself dead.

He (the half-intelligent one) becomes wholly dead in (devotion to) the man of (perfect) intelligence, that he may ascend from his own place to the (lofty) roof.

(If you have no perfect intelligence, make yourself dead under the protection of an intelligent man whose words are living.

He (the man devoid of intelligence) is not living, that he should breathe in accord with (a) Jesus, nor is he dead, that he should become a channel for the (life-giving) breath of (a) Jesus.

His blind spirit is stepping every direction: it will not escape in the end, but it is leaping up. (Mathnawi, IV/2209-22)

To sharpen the intelligence and wits is not the (right) way: none but the broken (in spirit) wins the favor of the King. (Mathnawi. I/557)

For instance, you buy raw cloth to sew a gown. Your intellect naturally takes you to a tailor. It is useful until it takes you to the tailor. But, you must leave your intellect and knowledge as soon as you arrive in front of the tailor. Similarly, a patient's intellect is useful until it takes him to a doctor, however, when he met with the doctor, the role of the intellect comes to an end. Here, the patient must obey the doctor's orders.    (Fihi Mafih, 175)



By love bitter things become sweet; by love pieces of copper become golden;

By love dregs become clear; by love pains become healing;

By love the dead made is living; by love the king is made a slave.

This love, moreover, is the result of knowledge: who (ever) sat in foolishness on such a throne?

On what occasion did deficient knowledge give birth to this love? Deficient (knowledge) gives birth to love, but (only love) for that which is (really) lifeless.

Deficient knowledge cannot discriminate: of necessity it deems the lightning to be the sun. (Mathnawi, II/1545-51)

Knowledge is the seal of the kingdom of Solomon: the whole world is form, and knowledge is the spirit.

Because of this virtue, the creatures of the seas and those of mountain and plain are helpless before man.   (Mathnawi, I/1071-72)

There are two things: good deeds and knowledge. Some people perform good deeds, but have no knowledge. Some other people have knowledge, but lack of good deeds. If a man has these two virtues together, then he will be complete and successful. This situation is similar to this: a man is unconsciously walking along the road without the knowledge that he is on the right way. Finally, he ends up in a prosperous place, and hears a cock's crow. Another man is walking consciously, and needs neither a sign nor a mark. In fact, he is the skilful one. What a difference between them! So it is clear that knowledge is better than anything else.      (Fihi Mafih, 93-94)

"The likeness of those who were charged with the Taurat, then they did not observe it, is as the likeness of the ass bearing books."     (The Qur'an, 62/5)         

The sciences of the mystics bear them (aloft); the sciences of sensual men are burdens to them.

When knowledge strikes on the heart (is acquired through mystical experience), it becomes a helper; when knowledge strikes on the body (is acquired through the senses), it becomes a burden.

God has said, "(Like an ass) laden with his books": burdensome is the knowledge that is not from Himself.

The knowledge that is not immediately from Himself does not endure, (it is) like the tired woman's paint.

But when you carry this burden well, the burden will be removed and you will be given (spiritual) joy.

Beware! Do not carry this burden of knowledge for the sake of selfish desire (but mortify yourself), so that you may ride on the smooth-paced steed of knowledge.  (Mathnawi, I/3552-57)

Oh, there is many a learned man that has no profit of (his) knowledge: that person is one who commits knowledge to memory, not one who loves (it).

From him the hearer (but not the learned man himself) perceives the scent (of knowledge), though the hearer be of the common sort.  (Mathnawi, III/3060-61)

Unprejudicedness makes ignorance wise; prejudice makes knowledge perverse and iniquitous. (Mathnawi, II/2781)

(Spiritual) life is naught but knowledge in (the time of) trial: the more knowledge one has, the more (spiritual) life one has.

Our spirit is more than the spirit of animals. Wherefore? In respect that it has more knowledge.                       (Mathnawi, II/3360-61)

"O   my Lord!   Guard   me from   useless knowledge, arrogant heart, greedy soul, and unaccepted prayer."

(A Prophetic Tradition)                         

A certain Arab of the desert loaded a camel with two big sacks - (there was) one full of grain.

He was seated on the top of both sacks. A glib philosopher questioned him.

He asked him about his native land and led him to talk and said many fine things in the course of (his) enquiry.

Afterwards he said to him, "What are those two sacks filled with? Tell (me) the truth of the matter."

He replied, "In one sack I have wheat; in the other is some sand -not food for men."

"Why," he asked, "did you load this sand?" "In order that the other sack might not remain alone," he replied.

"For wisdom's sake," said he, "pour half the wheat of that pannier into the other,

So that the sacks may be lightened, and the camel too." He (the Arab) cried, "Bravo! O clever and noble sage!

Such subtle thought and excellent judgement! And you so naked, (journeying) on foot and in fatigue!"

The good man took pity on the philosopher and resolved to mount him on the camel.

He said to him again, "O fair-spoken sage, explain a little about your own circumstances as well.

(With) such intelligence and talent as you have, are you a vizier or a king? Tell the truth."

He answered, "I am not (ether of) these two: I am of the common folk. Look at my appearance and dress."

He asked, "How many camels have you? How many oxen?" "I have neither these nor those," he replied: do not dig at me."

He said, "At any rate, what goods have you in your shop?" He answered, "Where have I a shop, and where a dwelling-place?"

"Then," said he, "I will ask about money. How much money (have you)? -for you are a solitary wanderer and one whose counsel is prized.

With you is the elixir which changes the copper of the world (into) gold: your understanding and knowledge are inlaid with pearls."

"By God," he replied, "O chief of the Arabs, in my whole property there is not the means of (buying) food for the night.

I run about with bare feet and naked body. If any one will give me a loaf of bread -thither I go.

From this wisdom and learning and excellence (of mind) I have nothing but phantasy and headache."

Then the Arab said to him, "Begone far from my side, so that your ill-luck may not rain upon me.

Take far away from me that unlucky wisdom of yours: your speech is unlucky for (all) the people of the time.

Either you go in that direction, and I will run in this direction; or if your way be forwards, I will go back.

One sack of wheat and the other of sand is better for me than these vain contrivings.

My foolishness is a very blessed foolishness, for my heart is well-furnished (with spiritual graces) and my soul is devout."

If you desire that misery should vanish (from you), endeavor that wisdom may vanish from you.

The wisdom which is born of (human) nature and phantasy, the wisdom which lacks the overflowing grace of the Light of the Glorious (God).

The wisdom of this world brings increase of supposition and doubt; the wisdom of the Religion soars above the sky. (Mathnawi, II/3206-33)



Wearing a gown (Jubbah) and a turban do make man a scholar. Scholarship is a skill that exists only in man's essence. It is no matter whether this skill is present either in a silky cloth or a woolen cloth.  (Fihi Mafih, 134)

It is reported that a certain king submitted his son to a skilled people. And they taught him astrology, soothsaying and some other things. Despite the fact that the child was exceedingly foolish, he has learned all these sciences and become a scholar. One day, the king concealed a ring in his hand, and called his son for an examination. "Tell me what I have in my hand?" asked he. The son replied: "You have something that is round, yellow, and hollow in your hand." "You described its characteristics correctly, then tell me its exact name" said the king. The son replied: "It must be a sieve." The king said: "You have stated all these incomprehensible signs because of your knowledge, but you did not comprehend that a sieve could not be hid in the palm!"

Similarly, today's scholars are hair-splitting ones. They know very well the things concerning themselves. They are in full control of these things, but, in fact, they are unaware of the things which are the most important and closer to themselves than anything else. (Fihi Mafih, 28)



"The three things accompany the dead to the grave. Two of them return and the other stays with him. They are; his family, his property, and his deeds. His family and property leave him in the grave and come back, his deeds only stay with him."

(A Prophetic Saying)       

In the world you have three fellow-travelers: One is faithful and these two (others) are treacherous.

One (of the latter) is friends and the other is goods and chattels; and the third (fellow-traveler) is faithful, and that one is excellence in deeds.

(Your) wealth will no come with you out of your palaces; (your) friend will come, but he will come (only) as far as your grave.

When your day of doom comes to meet you, your friend will say (to himself) in the language appropriate to his sentiments,

"(I have come) as far as here: I accompany you no further, I will stand a (little) while at your grave."

Your deeds (alone) are faithful: make of them your refuge, for they will come with you into the depths of the tomb. (Mathnawi, V/l050-55)

Are you now expecting goodness, as you were behaving badly?

Badness is recompense for badness.

God has mercy, and is merciful for every one.

However, if you sow barley, you can not reap wheat. (Rubais, 204)


Do you think that you will collect roses when you sow horns in the soil?

If you do not plant a rose, no tree will ever give you a rose.

The rivers are a kind of wheat, and this world is a kind of mill;

But if you take bricks to the mill, you will get nothing but only soil. (Rubais, 222)



How long (this regard for) form? After all, O form-worshipper, has your reality-lacking soul not (yet) escaped from form?

If a human being were a man in virtue of form, Ahmad (Muhammad) and Abu Jahl would be just the same.

The painting on the wall is like Adam: see from the (pictured) form what thing in it is wanting.

The spirit is wanting in that resplendent form: go, seek that jewel rarely found!  (Mathnawi. I/1059-62)


Go, strive after reality, O worshipper of form, in as much as reality is the wing on form's body.

Consort with the followers of reality, that you may both win the gift and be generous (in giving yourself up to God).

Beyond dispute, in this body the spirit devoid of reality is even as a wooden sword in the sheath:

Whilst it remains in the sheath, it is (apparently) valuable, (but) when it has come forth it is an implement (only fit) for burning.  (Mathnawi, 1/737-40)


This world is negation (of reality): seek (reality) in affirmation (of God). Your form (body) is void (of reality): seek in your essence.  (Mathnawi, I/2337)


O you who is unaware of essence and is duped with appearance, and is proud of it.

Act with proper prudence; you have a friend in your soul.

Sentiment is the core of the body; and the core of your sentiment is soul...

But if you leave off your body, sentiment and soul; everything becomes Him.    (Rubais, 31)


If you look at appearance, you see the form of man,

and watch some people bewildered from the country of Greek, and Khurasan.

"Turn to your Lord" said He; to turn means:

Loot at your inside, see not man but something else. (Rubais, 218)



The disposition of kings settles (becomes implanted) in their subjects: the green sky makes the earth verdant.

Regard the king as a reservoir with pipes in every direction, and water running from all (the pipes) like hoppers (in a mill).

When the water in all (the pipes) is from a pure reservoir, every single one gives sweet water, pleasant to taste;

But if the water in the reservoir is brackish and dirty, every pipe brings the same to view,

Because every pipe is connected with the reservoir. Dive, dive into (ponder deeply) the meaning of these words. (Mathnawi, I/2922-26)

The (right) thought is that which opens a way: the (right) way is that on which a (spiritual) king advances.

The (true) king is he that is king in himself, and is not made king by treasuries or armies;

So that his kingship remains unto everlasting, like the glory of the empire of the Mohammadan Religion.       (Mathnawi, II/3237-39)



If, on account of the darkness (of ignorance), you do not recognize a person (so as to discern his real nature), look at him whom he has made his imam (leader).  (Mathnawi, IV/1641)


When two persons come into touch with each other, without any doubt there is something in common between them.

How should a bird fly except with its own kind? The society of the uncongenial is the grave and the tomb.     (Mathnawi, II/2II9-20)

Because every kind is carried away (enraptured) by its own kind: how should the ox turn its face towards the fierce lion? (Mathnawi, II/2074)

When any one is no associated with the good, he inevitably becomes a neighbor to the wicked. (Mathnawi, IV/1617)

"The enmity of the wise is better than the friendship of the fool"

 (A Prophetic Tradition)

(Taken pom the story of the bear and of the fool who had put trust in its good faith)

The man fell asleep, and the bear kept driving the flies away, but in spite of him they soon came back again.

Several times he drove them from the youth's face, but soon they came hurrying back once more.

The bear was enraged with the flies and went off.

He fetched the stone, and saw the flies again settled comfortably on the face of the sleeper.

He took up that millstone and struck at the flies, in order that they might retire.

The stone made powder of the sleeping man's face, and published to the whole world this adage.

"The love of a fool is for sure the love of a bear: his hate is love and his love is hate."

His promise is infirm and corrupt and feeble; his word stout and his performance lean.

Do not believe him, even if he take an oath; the man whose speech is false will break his oath.

Inasmuch as, without the oath, his word was a lie, do not be entrapped by his deceit and oath.

His fleshly soul is in command, and his intellect captive; even suppose that he has sworn on a hundred thousand Qur'ans.    (Mathnawi, II/2144-54)

Mawlana always used to pray to God for his friends as follows: "May God protect you from an apparent accident." His friends asked what he meant by such prayer. He replied: "The apparent accident is to have conversation with fools. In fact, conversation is very precious in itself. Hence, never have conversation except with your own kind."

(Ariflerin Menkibeleri [The Stories of the Saints], I/309-310)

If you become a friend with someone who is illiterate, then you lose the true path.

And if you become a friend with the wise people, then you are dead.

Be like the gold, and steady in the true path,

If you go astray, then you are in complete loss. (Rubais, 203)

(I swear) by the truth of the Holy Person of Allah, the Lord, that a malign snake is better than a malign friend.

The malign snake takes a soul (life) from the man it has bitten; the malign friend leads him into the everlasting Fire.

Your heart secretly steals its disposition from the disposition of your companion, without speech and talk on his part

When he casts his shadow over you, that unprincipled one steals away your principles from you.                    (Mathnawi, V/2643-46)

A wise man was riding along (at the moment when) a snake was going into the mouth of a man asleep.

The rider saw that, and was hurrying to scare away the snake, (but) he got no chance (of doing so).

Since he had an abundant supply of intelligence, he struck the sleeper several powerful blows with a mace.

The strokes of the hard mace drove him in flight from him (the rider) to beneath a tree.

There were many rotten apples which had dropped (from the tree): he said, "Eat of these, O you in the grip of pain!"

He gave the man so many apples to eat that they were falling out of his mouth again.

He was crying, "O Amir, pray, why have you set on me? What have I done to you?

If you have an inveterate and mortal feud with me, strike with your sword and shed my blood at once.

Ill-omened (was) the hour I came into your sight: oh, happy he that never saw your face!

Without guilt, without sin, without (having done) anything great or small - (even) the heretics hold not such oppression allowable.

Blood gushes from my mouth together with (my) words. O God, I beseech You, give him the retribution (which he deserves)!"

Every instant he was uttering a new curse, (while) he (the rider) kept beating him and saying, "Run in this plain."

Blows of the mace, and the rider (swift) as the wind! He (therefore) went on running and (now and) again falling on his face.

He was full-fed and sleepy and fatigued: his feet and face became (covered with) a hundred thousand wounds.

Till nightfall he (the rider) drove (him) to and fro, until vomiting caused by bile overtook him.

All the things he had eaten, bad or good, came up from him: the snake shot forth from him along with what he had eaten.

When he saw the snake outside of him, he fell on his knees before that beneficent man.

As soon as he saw the horror of that black, ugly, big snake, those grieve departed from him.

"Truly," said he, "you are the Gabriel of (Divine) mercy, or you are God, for you are the lord of bounty.

Oh, blest (is) the hour that you saw me: I was dead; you have given me new life.

You (were) seeking me like mothers (in search of their children); I (was) fleeing from you like asses.

The ass flees from his master because of asininity; his owner (runs) after (him) because of good-nature.

He seeks him, not on account of profit or loss, but in order that a wolf or (other) wild beast may not tear him.

Oh, happy he that espies your face or suddenly lights upon your abode.

O you whom the pure spirit has praised, how many foolish and idle words have I spoken to you!

0 lord and emperor and amir, I spoke not, my folly spoke: do not punish that (offence).

If I had known a little of this matter, how could I have spoken foolish words?

I should have spoken much praise of you, O man of good qualities, if you had given me a single hint as to the (actual) case;

But you, keeping silence, showed perturbation and silently continued to beat me on the head.

My head became dizzy, the wits flew out of my head -especially as this head has (but) little brain.

Pardon, O man of goodly countenance and goodly behavior: let pass that which I said in frenzy."

He answered. "If I had uttered a hint of it, your gall would instantly have turned to water.

Had I told you the qualities of the snake, terror would have made you give up the ghost." (Mathnawi. II/1869-1928)


What harm do we get when you become a friend with an illiterate?

You will be harmed.

Let's say that the whole world loves you;

Yes, you might be loved, but this is only for a short while. (Rubais, 203)


Man's sole breath is worth a soul;

His sole hair is worth a mine.

However, there is another kind of man, that let alone to speak with him;

Seeing not him is worth of the wealth of the world. (Rubais, 76)


The turpitude of befriending the Hypocrites made the true believer wicked and rebellious like them.                (Mathnawi, II/2921)


Wealth is seed, and do not lay it in every salty ground: do not put a sword in the hand of every highwayman.

Distinguish the friends of the Religion (ahl-i Din) from the enemies of God (ahl-i ki): seek the man that sits with God, and sit with him.

Every one shows favor to his own folk: the fool (who shows favor to the foolish) thinks he has really done (good and religious) work.     (Mathnawi. I/3827-29)


You have already sat with someone to talk with, but you are yet to relax and feel comfort,

And you are yet to escape from the trouble of the clay (from that illiterate's harm).

Avoid of his conversation;

Otherwise, the saints' spirits will never forgive you. (Rubais, 33)


Leave the ignorant,

Hold on to the skirts of the prudent.

Never waste your breath for the ignorant,

when you throw the mirror into the water, it surely gets rusty. (Rubais, 134)


O lover! Hold on to the skirts of the prudent.

Fruits become ripe in their own trees,

The Greek people reconcile with the Greek people.

Similarly, the Ethiopians agree with the Ethiopians; the grapes become black in seeing one another. (Rubais, 135)



Generally the wolf seizes (his prey) at the moment when a year-old sheep strays alone by itself from the flock.

He who has abandoned (the performance of) the Sunna with the (Moslem) community, has not he drunk his own blood (exposed himself to destruction) in such a haunt of wild beasts?

The Sunna is the (safe) road, and the communities are like (your) companions (on the road): without the road and without comrades you will fall into (sore) straits.    (Mathnawi, VI/512-14)


O, those who leave their friends,

they hear the brigands' breathings.

Then, they try to go back as lime goats.

But, the wolves catch and eat them one by one. (Rubais, 68)



"Religion is counsel."

(A Prophetic Tradition)

The Prophet said, "The religion (of Islam) is (consists of) counsel (nasihat)": that nasihat etymologically is the opposite of ghulul (unfaithfulness).

This nasihat is 'to be true in friendship': in an act of ghulul  you are treacherous and currish.  (Mathnawi, III/396'6-67)


When the road of admonition and counsel has become barred: act according to the command, "Turn aside from them." (The Qur'an, 4/63)        (Mathnawi, II/2085)


One day Amir Mu'in al-Din Parwana asked Mawlana to give him some advice. Mawlana thought a while and raised his head and said: "I heard that you had recited the Qur'an by heart." "Yes", said Mu'in al-Din. Mawlana replied: "Furthermore, I heard that you had listened to the book on the Prophetic traditions, called Jami' al-Usul, from Sheikh Sard al-Din." "Yes" said he again. Upon this answer Mawlana said: "Even though you have read and had enough knowledge about the words of God and of His Prophet, but you have never taken advice from those words, and done deeds of righteousness in accordance with them, neither you will take my advice into consideration and follow it" Parwana cried and went off. Afterwards he busied himself with performing deeds of righteousness, doing justice and giving donations. So he became a perfect model of goodness in the world.       (Ariflerin Menkibeleri [Legends of the Sages], I/77)

A certain man caught a bird by guile and trap: the bird said to him, "0 noble sire,

You have eaten many oxen and sheep, you have sacrificed many camels;

You have never in the world been sated by them, neither will you be sated by my limbs.

Let me go, that I may bestow on you three counsels, that you may perceive whether I am wise or foolish.

(I will give you) the first of those counsels on your hand, the second of them on your plastered roof,

And the third counsel I will give you on a tree. (Let me go), for you will become fortunate through these three counsels.

(As for) that saying which is (to be said) on your hand, it is this: 'do not believe an absurdity (when you heard i
- Sahsima ozel mesaj atmadan once Yonetim Hiyerarsisini izleyerek ilgili yoneticiler ile gorusunuz.
- Masonluk hakkinda ozel mesaj ile bilgi, yardim ve destek sunulmamaktadir.
- Sorunuz ve mesajiniz hangi konuda ise o konudan sorumlu gorevli yada yonetici ile gorusunuz. Sahsim, butun cabalarinizdan sonra gorusmeniz gereken en son kisi olmalidir.
- Sadece hicbir yoneticinin cozemedigi yada forumda asla yazamayacaginiz cok ozel ve onemli konularda sahsima basvurmalisiniz.
- Masonluk ve Masonlar hakkinda bilgi almak ve en onemlisi kisisel yardim konularinda tarafima dogrudan ozel mesaj gonderenler cezalandirilacaktir. Bu konular hakkinda gerekli aciklama forum kurallari ve uyelik sozlesmesinde yeterince acik belirtilmsitir.


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