make a start there is this charming quatrain
Mawlana Jalaluddin Rumi (# 1218 in my edition
of the Divan):
Dar bagh shodam sabuh o
Vaz didan-e baaghbaan hami tarsidam
Shirin sokhani ze baaghbaan be shenidam
Gol raa cheh mahall keh baagh raa baghshidam
I was in the garden in the morning
and I was gathering roses
And all the time I was afraid that the gardener
would see me.
The gardener, however, only spoke these
‘A few roses are nothing as I give
you the complete garden’.
Mawlana Rumi writes (# 84 in the edition
Chun gol hamaye tan khandam
na az raahe dehaan tanhaa
Ziraa keh manam bi man baa shaah-e jahaan
Like the rose, with my whole
body I smile and not with my mouth alone;
Because I am, I without I, with the king
of the world, alone.
delraa besahar bordah
Jaan raa berasaan dar del delraa masataan
O, bearer of the torch, ravisher
of my heart until the early morning,
Lead my soul to my heart, do not take my
Az khashm o hasad jaanraa
bigaana makon baa del
Aan raa magozaar injaa vin raa bemakhaan
Do not estrange my soul from
my heart because of anger and envy,
That one, do not leave here and this one,
do not invite alone!
Shaahaana payaami kon yak
da’vate ‘aami kon
Taa kai bud ai soltaan ien baa to o aan
Send a royal message, prepare
a general invitation!
Until when, o king, this one with you and
that one alone?
Chun dush agar emshab naayi
o bebandi lab
Sad shur koniem ai jaan nakoniem foghaan
If you, just like last night,
do not come tonight and keep silent again,
We’ll cry out one hundred times, o
soul, we do not lament alone!
Rumi writes, referring to the helping hand:
(Foruzaanfar # 412):
The one who is able to make
my soul intoxicated without wine, where
And the one who is able to draw me outside
of my soul and heart, where is he?
And the one by whom I swear,
and I only swear on his head,
And the one who breaks my oath and my repentance,
where is he?
And the one - early in the morning
- who makes the souls cry out loud,
And the one whose grief has carried us away
from our place, where is he?
He is the soul of souls - if
he has no place, why would that be strange?
The one who searches for a cup and who is
in our body, where is he?
The eyelids are only pretence
and he has therefore capricious desires
And the one who from behind his eyelids
wounds my heart, where is he?
The one who has closed the heart
with a veil of light and gives visions to
And the one who has closed the veil of the
heart with such a veil, where is he?
Reason is nothing compared to
drunkenness; ‘why and when’
And the one who is intoxicated and is free
from ‘why and when’, where is
The above sounds thus in Persian:
Aanke bi baade konad jaan-e
maraa mast kojaast
Vaanke birun konad az jaan o delam dast
Vaanke saugand khoram joz
besar-e u nakhoram
Vaanke saugand-e man o taubeyaam eshkast
Vaanke jaanhaa besahr na'ra
Vaanke maaraa ghamash az jaai bebardasht
Jaan-e jaanast o gar jaai
nadaarad che ‘ajab
Ien ke jaami talabad dar tan-e maa hast
Ghamzeye cheshm bahaane-st
o zaan su havasist
Vaanke u dar pas-e ghamze-st delam khast
Parde’e roshan del
bast o khiaalaat namud
Vaanke dar parde chonin parde’-e del
‘Aql taa mast nashod
chun o cheraa past nashod
Vaanke u mast shod az chun o cheraa rast
Mawlana Jalaluddin Rumi has written several
letters whereof a complete translation has
appeared in the French language. Letter
# 3 has, as far as I know, not yet been
translated into English. It shows his love
for the grandchild of his son, Sultan Valad.
Here is a part of this letter:
God opens doors!
I hope that the same God Who
has shown us the path of separation will
show us the path of union. God, Whose majesty
is great and Whose grace is infinite, has
said: ‘God is the All-sufficient Witness’
The face and the image of our
dear child, the honour of the community,
the crown of the scholars and the searchers,
the possessor of different types of knowledge
and the close friend of the saints, who
is a hidden saint, a jewel of the mine,
the light of his congregation, the most
respected of those who are there, Jamal
ad-din – may God, the Elevated bless
him and give him the highest degree of seeing
Him, and give him certainty and favour him
above all His servants near Him!
His joyful, sincere (sincere
in his generosity) and blessed face is in
our eyes during the day and the night. The
sweetness of his company of this fine person
is so precious to us that the dust of forgetfulness
cannot (because of the passing of time)
make his face invisible to the eyes of our
heart. The behaviour of that dear one causes
the disappearance of the length of time.
However, this infinite thirst
that we experience as well as that immense
hunger cannot diminish by the imagination
alone; never are we in a session or in a
dhikr circle without experiencing a longing
for this lovely child.
We put our hope in the One Who
is the Owner of all and of all graces, He
Who satisfies all needs – His majesty
is exalted! – so that all hindrances
may disappear like in the case of the throne
of Bilqis and the body of Idries and that
he arranges all in such a way that our thirsty
eyes receive new light because of seeing
that lovely child and ‘He is capable
to respond to our request’.