In Book 4, Section 10 of Jalaluddin Rumi's Masnavi, the relationship between the material world (dunya) and piety (taqwa) is illustrated through the metaphor of a traditional bathhouse (hammam). Rumi compares worldly desires to the dirty furnace-room (golakhan or tun) that burns dung and refuse to heat the water. In contrast, piety is represented by the clean, relaxing interior of the bathhouse. Worldly people are likened to the stokers who toil in the filth and smoke to keep the fires burning, unwittingly serving a higher purpose by heating the bathhouse. Meanwhile, the pious and spiritually awake individuals enjoy the purity and warmth of the bathhouse itself, benefiting from the labor of those trapped in the furnace-room's illusions.

Google

## Original content
<div dir="rtl" style="text-align: right; line-height: 2; margin-top: 0.5rem;">

شهوت دنیا مثال گلخنست 
که ازو حمام تقوی روشنست
لیک قسم متقی زین تون صفاست 
زانک در گرمابه است و در نقاست
اغنیا مانندهٔ سرگین‌کشان 
بهر آتش کردن گرمابه‌بان
اندریشان حرص بنهاده خدا 
تا بود گرمابه گرم و با نوا
ترک این تون گوی و در گرمابه ران 
ترک تون را عین آن گرمابه دان
هر که در تونست او چون خادمست 
مر ورا که صابرست و حازمست
هر که در حمام شد سیمای او 
هست پیدا بر رخ زیبای او
تونیان را نیز سیما آشکار 
از لباس و از دخان و از غبار
ور نبینی روش بویش را بگیر 
بو عصا آمد برای هر ضریر
ور نداری بو در آرش در سخن 
از حدیث نو بدان راز کهن
پس بگوید تونیی صاحب ذهب 
بیست سله چرک بردم تا به شب
حرص تو چون آتشست اندر جهان 
باز کرده هر زبانه صد دهان
پیش عقل این زر چو سرگین ناخوشست 
گرچه چون سرگین فروغ آتشست
آفتابی که دم از آتش زند 
چرک تر را لایق آتش کند
آفتاب آن سنگ را هم کرد زر 
تا بتون حرص افتد صد شرر
آنک گوید مال گرد آورده‌ام 
چیست یعنی چرک چندین برده‌ام
این سخن گرچه که رسوایی‌فزاست 
در میان تونیان زین فخرهاست
که تو شش سله کشیدی تا به شب 
من کشیدم بیست سله بی کرب
آنک در تون زاد و پاکی را ندید 
بوی مشک آرد برو رنجی پدید

</div>

## English translation
The desire for the world is like a furnace-room,
from which the bathhouse of taqwā is made warm.
But the muttaqī's share from this furnace is purity,
for he is in the bathhouse, in cleanliness.
The wealthy are like dung-carriers,
for the bathhouse-keeper's sake, to stoke the fire.
God has placed greed within them
so that the bathhouse may remain warm and well-supplied.
Abandon this furnace-room and enter the bathhouse;
know that abandoning the furnace is the very bathhouse itself.
Whoever is in the furnace-room is like a servant
to him who is patient and resolute.
Whoever has entered the bathhouse, his countenance
is revealed upon his beautiful face.
The furnace-room workers' countenance is likewise plain
from their clothing, their smoke, and their dust.
If you cannot discern him by sight, take his scent;
scent has become a staff for every blind man.
If you lack a sense of smell, draw him into speech;
from new discourse, know the ancient secret.
So a wealthy furnace-worker will say:
"I carried twenty baskets of filth before nightfall."
Your greed is like fire throughout the world,
each tongue of flame opening a hundred mouths.
Before reason, this gold is as vile as dung,
though like dung it fuels the fire's glow.
A sun that breathes fire
renders wet filth fit for the fire.
The sun turned even that stone to gold,
so that a hundred sparks might fall into the furnace of greed.
He who says, "I have amassed wealth"—
what does it mean but: "I have hauled so much filth."
This speech, though it multiplies disgrace,
is a source of such pride among furnace-workers:
"You hauled six baskets by nightfall;
I hauled twenty baskets without distress."
He who was born in the furnace-room and never knew purity—
the scent of musk brings him only distress.

دفتر چهارم - بخش ۱۰ - مثال دنیا چون گولخن و تقوی چون حمام / Book Four - Section 10 - The Example of the World as a Furnace-Room and Piety as a Bathhouse

Sufi Concepts in Persian Poetry highlight the integration of Sufi philosophy in poetic expression, emphasizing mysticism, inner enlightenment, and the metaphoric use of earthly experiences to describe spiritual realities.

Sufi Concepts in Persian Poetry

Root URL: https://ganjoor.net/
Source URL: https://ganjoor.net/

This Reference node represents the source used by the Literature-to-1Cademy migration agent.

Ganjoor

The Metaphor of the World as a Furnace-Room and Piety as a Bathhouse in the Masnavi

- Divine love
- Unity with God
- The journey of the soul
- The importance of love as a path to spiritual enlightenment

Themes in Rumi's Poetry

In Jalaluddin Rumi's *Masnavi*, the relationship between the physical world and the divine essence is profoundly illustrated through the metaphor of light and color. Rumi explains that human eyes cannot perceive colors—such as red, green, or russet—without the preexisting presence of light. However, when human awareness becomes entirely captivated by these vibrant colors, the colors themselves act as a "veil" that obscures the underlying light making them visible. Extending this optical phenomenon to spiritual epistemology, Rumi posits a profound hierarchy of illumination: the outward physical light of the eye is derived from the inward light of the heart, and the heart's light ultimately emanates from God's pure, transcendent light. By contrasting sensory form (color) and spiritual essence (light), Rumi teaches that while the physical world makes existence manifest, its mesmerizing outward forms often blind humanity to the formless divine reality that continuously sustains it.

The Hierarchy of Light and the Veil of Color in the Masnavi

In Book 2 of Jalaluddin Rumi's Masnavi, the narrative explores the Sufi concept of a continuous, pre-existent divine light that empowers all spiritual luminaries. Rumi traces this primordial "flash of lightning" through a chronological lineage of prophets and saints. He explains that this divine grace, which elevates individuals from "lowly dust" into "glorious horsemen," illuminated Adam's knowledge and passed down through figures like Noah, Abraham, Moses, Jesus, and Muhammad, enabling their respective miracles. Following the prophets, this identical spiritual illumination was inherited by the four Caliphs (Abu Bakr, Umar, Uthman, and Ali) and subsequently by revered Sufi masters such as Junayd and Bayazid. By linking these figures, Rumi illustrates that all genuine spiritual authority and esoteric knowledge stem from a singular, transcendent divine light that purifies chosen individuals from their earthly temperaments.

The Lineage of Divine Light and Prophetic Miracles in the Masnavi

In Jalaluddin Rumi's Masnavi, the distinction between human perception and divine nomenclature is a profound theological concept, illustrated through God teaching the 'Names' to Adam. Rumi asserts that human beings assign names based on an entity's outward, superficial aspect or its temporary worldly state. In stark contrast, God names every entity based on its 'hidden secret' and its ultimate, final destiny. To demonstrate this, Rumi contrasts human and divine perspectives: what humans called Moses' mere 'rod,' the Creator already knew as a 'dragon'; what society saw as an 'idol-worshipper' in Umar, God had already named a 'believer' in pre-eternity. This concept emphasizes that true reality is defined by God's foreknowledge of an entity's final end, not by its current borrowed form. Furthermore, Rumi notes that even Adam's vast, divine knowledge of these true names was momentarily eclipsed when divine decree (qaza) arrived, demonstrating that all intellect remains subordinate to God's supreme will.

Divine Nomenclature and Ultimate Reality in the Masnavi

## Original content
<div dir="rtl" style="text-align: right; line-height: 2; margin-top: 0.5rem;">

آن دهان کژ کرد و از تسخر بخواند 
مر محمد را دهانش کژ بماند
باز آمد کای محمد عفو کن 
ای ترا الطاف و علم من لدن
من ترا افسوس می‌کردم ز جهل 
من بدم افسوس را منسوب و اهل
چون خدا خواهد که پردهٔ کس درد 
میلش اندر طعنهٔ پاکان برد
ور خدا خواهد که پوشد عیب کس 
کم زند در عیب معیوبان نفس
چون خدا خواهد که‌مان یاری کند 
میل ما را جانب زاری کند
ای خنک چشمی که آن گریان اوست 
وی همایون دل که آن بریان اوست
آخر هر گریه آخر خنده‌ایست 
مرد آخربین مبارک بنده‌ایست
هر کجا آب روان سبزه بود 
هر کجا اشکی روان رحمت شود
باش چون دولاب نالان چشم تر 
تا ز صحن جانت بر روید خضر
اشک خواهی رحم کن بر اشک‌بار 
رحم خواهی بر ضعیفان رحم آر

</div>

## English translation
He twisted his mouth and, in mockery, pronounced Muhammad's name; his mouth remained twisted.
He returned: “O Muhammad, forgive me, O you who have graces and knowledge from God's own presence.
Out of ignorance I was mocking you; I myself was the one fit and proper for mockery.
When God wishes to tear away someone's veil, He turns that person's inclination toward taunting the pure.
And if God wishes to cover someone's fault, that person breathes little about the faults of the flawed.
When God wishes to aid us, He turns our inclination toward lamentation.
Blessed is the eye that weeps for Him; fortunate the heart that burns for Him.
At the end of every weeping there is laughter at last; blessed is the servant who sees the end.
Wherever running water is, there is greenery; wherever tears run, mercy comes.
Be like the water-wheel: moaning, wet-eyed, so that greenery may spring up from the courtyard of your soul.
If you want tears, have mercy on those who weep; if you want mercy, show mercy to the weak.

دفتر اول - بخش ۳۹ - کژ ماندن دهان آن مرد کی نام محمد را صلی‌الله علیه و سلم بتسخر خواند / Book One - Section 39 - The Mouth Remaining Twisted of That Man Who Pronounced the Name of Muhammad (Peace Be Upon Him) in Mockery

## Original content
<div dir="rtl" style="text-align: right; line-height: 2; margin-top: 0.5rem;">

مشورت می‌رفت در ایجاد خلق 
جانشان در بحر قدرت تا به حلق
چون ملایک مانع آن می‌شدند 
بر ملایک خفیه خنبک می‌زدند
مطلع بر نقش هر که هست شد 
پیش از آن کین نفس کل پابست شد
پیشتر ز افلاک کیوان دیده‌اند 
پیشتر از دانه‌ها نان دیده‌اند
بی دماغ و دل پر از فکرت بدند 
بی سپاه و جنگ بر نصرت زدند
آن عیان نسبت بایشان فکرتست 
ورنه خود نسبت بدوران رؤیتست
فکرت از ماضی و مستقبل بود 
چون ازین دو رست مشکل حل شود
دیده چون بی‌کیف هر باکیف را 
دیده پیش از کان صحیح و زیف را
پیشتر از خلقت انگورها 
خورده میها و نموده شورها
در تموز گرم می‌بینند دی 
در شعاع شمس می‌بینند فی
در دل انگور می را دیده‌اند 
در فنای محض شی را دیده‌اند
آسمان در دور ایشان جرعه‌نوش 
آفتاب از جودشان زربفت‌پوش
چون ازیشان مجتمع بینی دو یار 
هم یکی باشند و هم ششصد هزار
بر مثال موجها اعدادشان 
در عدد آورده باشد بادشان
مفترق شد آفتاب جانها 
در درون روزن ابدان ما
چون نظر در قرص داری خود یکیست 
وانک شد محجوب ابدان در شکیست
تفرقه در روح حیوانی بود 
نفس واحد روح انسانی بود
چونک حق رش علیهم نوره 
مفترق هرگز نگردد نور او
یک زمان بگذار ای همره ملال 
تا بگویم وصف خالی زان جمال
در بیان ناید جمال حال او 
هر دو عالم چیست عکس خال او
چونک من از خال خوبش دم زنم 
نطق می‌خواهد که بشکافد تنم
همچو موری اندرین خرمن خوشم 
تا فزون از خویش باری می‌کشم

</div>

## English translation
Consultation was under way concerning the creation of creatures; their souls were in the sea of Power up to the throat. When the angels were opposing it, they were secretly laughing at the angels. They had become aware of the form of everyone who exists before this Universal Soul was fettered. Before the celestial spheres, they had seen Saturn; before the grains, they had seen bread. Without brain or heart, they were full of thought; without army or battle, they had struck victory. That direct seeing, in relation to them, is thought; otherwise, in relation to the cycles of time, it is vision. Thought belongs to the past and the future; when it is freed from these two, the difficulty is resolved. The eye, being without quality, had seen every qualified thing; before the mine, it had seen both the genuine and the counterfeit. Before the creation of grapes, they had drunk wines and displayed their ferment. In hot Tammuz they see Dey; in the sun's ray they see the shade. In the heart of the grape they have seen wine; in pure annihilation they have seen the thing. The sky, in their orbit, is a drinker of dregs; the sun, through their generosity, is clothed in gold brocade. When you see two friends from among them gathered, they are both one and six hundred thousand. Their numbers are like waves; their wind has brought them into number. The sun of souls became scattered inside the windows of our bodies. When you look at the disk itself, it is one; whoever is veiled by bodies is in doubt. Separation belongs to the animal spirit; the human spirit was one soul. Since the Real sprinkled His light upon them, His light never becomes separated. Lay aside weariness for a moment, fellow traveler, so that I may describe a beauty-mark from that Beauty. The beauty of His state cannot come into expression; what are both worlds? A reflection of His beauty-mark. When I speak of His lovely beauty-mark, speech wants to split my body open. Like an ant in this threshing-floor, I am joyful, for I carry a load greater than myself.

دفتر دوم - بخش ۶ - حکایت مشورت کردن خدای تعالی در ایجاد خلق / Book Two - Section 6 - The Tale of God Almighty Consulting Concerning the Creation of Creatures

In Book 4 of Jalaluddin Rumi's *Masnavi*, the poet explores the profound spiritual unity of prophets and true believers, contrasting it with the inherent multiplicity of the animal soul. Rumi explains that while human bodies and animal spirits are fundamentally isolated—driven by envy, competition, and separate physical needs—the souls of true believers, described as 'God's lions,' share a single divine essence. To illustrate this underlying oneness, Rumi employs the metaphor of sunlight: just as the single sun in the sky casts light into a hundred different walled courtyards, the divine spirit illuminates many distinct physical bodies. If the physical walls separating these courtyards were removed, the perceived multiplicity of lights would immediately be revealed as one unified radiance. This allegory emphasizes that physical separation is merely an earthly illusion, and at the level of pure spirit, all true believers are intimately connected as a single soul.

The Metaphor of Sunlight and the Unity of Believers in the Masnavi

In Book 2 of Jalaluddin Rumi's Masnavi, the historical reconciliation of the warring Aws and Khazraj tribes serves as a profound allegory for the transformative power of spiritual unity. Rumi explains that the Prophet Muhammad (Mustafa) erased their ancient, bloodthirsty hatreds through the light of Islam, turning bitter enemies into brothers. To illustrate this miraculous shift, Rumi employs the metaphor of grapes in a vineyard. While individual grapes maintain their distinct, outward physical forms, when they are pressed, they surrender their boundaries and merge into a single, indistinguishable juice. This destruction of individual forms symbolizes the annihilation of the ego and the realization of spiritual oneness. Furthermore, Rumi contrasts sour, unripe grapes—representing those stubbornly trapped in ignorance and unbelief—with those that willingly ripen and embrace unity. Ultimately, he praises divine Love as the master force capable of dissolving duality, rancor, and strife, binding hundreds of thousands of fragmented particles into one cohesive soul.

The Unification of Aws and Khazraj in the Masnavi

In Book 2 of Jalaluddin Rumi's *Masnavi*, the necessity of worldly hardships and divine trials is explained through the profound metaphors of changing seasons and a rigorous celestial constable. Rumi asserts that physical and emotional suffering—such as the biting cold of winter or the intense heat of summer—serves as a deliberate divine mechanism to manifest the hidden inner realities of the human soul. Just as the harsh elements force the earth to yield its hidden treasures, the "water-and-clay" of the human body is subjected to pain, fear, and contraction to extract the spiritual truth within. Because good and evil, or truth and falsehood, are deeply mingled in the worldly realm, these existential trials act as a spiritual "touchstone" (*mahak*). They systematically test humanity, separating the genuine, pure coin of the devoted soul from the counterfeit claims of the ego.

Learn Before

Related