The Month of Fasting Has Come

Celebrate! The month of fasting has come.
Pleasant journey to the one
Who is in the company of the fasting.

I climbed the roof to see the Moon,
Because I really missed fasting
By heart and soul.

I lost my hat while looking at the Moon.
the Sultan of fasting made me drunk.

O Muslims, I have been drunk
since that day I lost my mind.
What a beautiful fortune fasting has.
What a wonderful glory.

There is another secret moon
Besides this one.
He is hiding in the tent of fasting
Like a Turk.

Anyone who comes
To the harvest of fasting in this month
Finds the way to this Moon.

Whoever makes his face
Resemble pale satin
Wears the silk clothes of fasting.

Prayers will be accepted in this month.
Sighs of the one fasting pierce the sky.

The person who sits patiently
At the bottom of fasting’s well
Owns the love of Egypt, like Joseph.

O the word which eats the Sahur meal,
Be silent so that anyone
Who knows fasting will enjoy fasting.

Come, O Shems, the brave one
Of whom Tebriz is proud.
You are the commander of fasting’s soldiers.

A Rumi poem, taken from Jahane Rumi. You’ve probably seen it before, but hey, all good things bear repeating. I particularly like the part about pale satin faces resembling silk clothing…it’s as mellow as fasting makes one feel.

Here we are, still waiting to see if we will begin fasting tomorrow. Some people may detest the moon-wars that inevitably arise at the beginning and end of this month. I don’t…it’s a sign that people still care about the issues of faith. Or perhaps I’m just trying to be optimistic about something that really used to bug me, and now I’m so tired of it all, that I have to spin it just to stay sane!

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One Response to The Month of Fasting Has Come

  1. kunju says:

    At the hour of the morning-drink ,poem of Rumi.matnawi

    At the hour of the morning-drink a beloved said to her lover
    by way of trial, “O such-and-such son of such-and-such,
    I wonder, do you love me or yourself more? Tell the truth,
    O man of sorrows.”
    He replied, “I have become so naughted in thee that I am
    full of thee from head to foot.
    Of my existence there is nothing (left) in me but the name:
    in my being there is naught but thee, O thou whose wishes are gratified.
    By that means I have become thus naughted, like vinegar, in
    thee (who are) an ocean of honey.”
    As the stone that is entirely turned into pure ruby: it is filled with the qualities of the sun.
    That stony nature does not remain in it: back and front, it is
    filled with sunniness.
    Afterwards, if it love itself, that (self-love) is love of the sun,O youth;
    And if it love the sun with (all) its soul, ‘tis undoubtedly love of itself.
    Whether the pure ruby loves itself or whether it loves the sun,
    There is really no difference in these two loves: both sides
    (aspects) are naught but the radiance of the sunrise.
    Until it (the stone) has become a ruby, it is an enemy to itself,
    because it is not a single “I”: two “I’s” are there;
    For the stone is dark and blind to the day (-light): the dark is
    essentially opposed to light.
    (If) it love itself, it is an infidel, because it offers intense
    resistance to the supreme Sun.
    Therefore ‘tis not fitting that the stone should say “I,” (for)
    it is wholly darkness and in (the state of) death.
    A Pharaoh said, “I am God” and was laid low; a Mansur
    (Hallaj) said, “I am God” and was saved.
    The former “I” is followed by God’s curse and the latter
    “I” by God’s mercy, O loving man;
    For that one (Pharaoh) was a black stone, this one (Hallaj) a
    cornelian; that one was an enemy to the Light, and this one
    passionately enamoured (of it).
    This “I,” O presumptuous meddler, was “He” (God) in the inmost
    consciousness, through oneness with the Light, not
    through (belief in) the doctrine of incarnation.
    Strive that thy stony nature may be diminished, so that thy
    stone may become resplendent with the qualities of the ruby.
    Show fortitude in (enduring) self-mortification and affliction;
    continually behold everlasting life in dying to self.
    (Then) thy stoniness will become less at every moment, the
    nature of the ruby will be strengthened in thee.
    The qualities of (self-) existence will depart from thy body,
    the qualities of intoxication (ecstasy) will increase in thy head (thy spiritual centre).
    Become entirely hearing, like an ear, in order that thou mayst
    gain an ear-ring of ruby.2

    — Translation by Reynold A. Nicholson
    “The Mathnawi of Jalalu’ddin Rumi”

    Mathnawi VI: 2955-2962

    The spirit is like an ant, and the body like a grain of wheat
    which the ant carries to and fro continually.
    The ant knows that the grains of which it has taken charge
    will change and become assimilated.
    One ant picks up a grain of barley on the road;
    another ant picks up a grain of wheat and runs away.
    The barley doesn’t hurry to the wheat,
    but the ant comes to the ant, yes it does.
    The going of the barley to the wheat is merely consequential:
    it’s the ant that returns to its own kind.
    Don’t say, “Why did the wheat go to the barley?”
    Fix your eye on the holder, not on that which is held.
    As when a black ant moves along on a black felt cloth:
    the ant is hidden from view; only the grain is visible on its way.
    But Reason says: “Look well to your eye:
    when does a grain ever move along without a carrier?”

    “Rumi: Jewels of Remembrance”
    Camille and Kabir Helminski
    Threshold Books, 1996

    WHISPERS OF LOVE

    Lover whispers to my ear,
    “Better to be a prey than a hunter.
    Make yourself My fool.
    Stop trying to be the sun and become a speck!
    Dwell at My door and be homeless.
    Don’t pretend to be a candle, be a moth,
    so you may taste the savor of Life
    and know the power hidden in serving.”

    Mathnawi V. 411-414 (translated by Kabir Helminski)
    ‘The Rumi Collection’, Edited by Kabir Helminski

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