ADAB IN THE MATHNAWI

Mevlana uses the words "adab" and "lack of adab" with various shades of meaning.

Nicholson has translated Mevlana's use of the word "adab" in different contextsas manners, good manners, respect, due respect, respectful, respectfully,respectfulness, reverence, due reverence, discipline, self-discipline,self-control, controlled, duty; train, chastise, correction, corrective,teach a lesson, punished.

He has translated "lack of adab" [bO-adab, tark-i adab] as unmannerly,ill-mannered, disrespectful, not respectful, unrespectful, disrespectfully,irreverence, irreverent, irreverently, undisciplined, lacks self-control,omitted to show respect, transgress the limits of due reverence, shied awayfrom discipline, fled from correction.

And he has also translated "adab" to mean observance, observances. But moreoften he uses the plural of adab [aadaab] in this sense: as conventions,rules, polite accomplishments, erudition, culture.

What follows are all the occurrences of these words in the Mathnawi. Thelines have been re-translated from the Persian because Nicholson's old-fashionedBritish English tends to be unattractive to contemporary Americans. However,all his translations of the words "ADAB" and "lack of ADAB" have been keptthe same here.

4:156-- "He (the lover) said, 'If I am foolish in manners [ADAB], I am smartin (the sense of) being faithful and searching (eagerly).' She replied, '(Your)manners [ADAB] are those which have been seen; as for the other (things)you know yourself, (O overly) bold fellow!'" (4:156-157)

4:771-- "O Muslim, during the (spiritual) quest, good manners [ADAB] arenothing but (patient) endurance of every one who is unmannerly [BI-ADAB].Whoever you see complaining about such and such a person's bad temperamentand character, know that the complainer (himself) has a bad character, sincehe speaks (so) badly about that bad-tempered person. Because the good-temperedperson is the one who is mild toward those of bad character and (patiently)enduring toward the bad-tempered. But in (the case of) the shaykh the complaintis from the command of God; it is not because of [personal] anger, (wantingto) quarrel, or vain desire. It is not a complaint, (but) is spiritual reform,like the (reforming) complaints made by the prophets. Know that the [occasionsof] lack of patience of the prophets is by command (of God); other than that,their forbearance is extremely tolerant toward wrong-doers. They suppressedtheir (bodily) natures in toleration of wrong-doing; if there is (any) lackof tolerance (on their part), it is Divine." (4:771-778)

1:1490-- "Satan said 'Because You caused me to err' [Qur'an 7:16; 15:39]:the contemptible Devil (tried to) hide his own action. Adam said 'We havedone wrong to ourselves' [Qur'an 7:23]. He was not, like us, unaware of theaction of God.* (But), in [admitting his] sin, he hid (the action of God)out of respect [ADAB]; by casting the sin upon himself he ate the fruit [ofGod's mercy]. After (his) repentance, (God) said to him, 'O Adam, did I notcreate in you that sin and (those) trials and temptations? Was it not MyDecree and Destiny [for you]? How did you hide that at the time [when youcould have been) excusing yourself?' (Adam) said, 'I was afraid, (so) I didnot let go of respect [ADAB].' (God) said, 'I have also observed it towardyou.'* [The lesson is]: whoever brings reverence gets reverence, (and) whoeverbrings sugar gets to eat almond-cake." (1:1488-1494) *the action of God:Nicholson commented here, "Adam did not forget that God is the only realAgent and the Creator of all good and evil; nevertheless, having regard tothe measure of free-will (ikhtiy.r) associated with actions which proceedfrom men, he humbly confessed his guilt." (Commentary) *toward you: Concerningthis line, Nicholson mentioned the story (from B.lI Efendi's commentary onthe "Fus's" of Ibnu 'l-`Arabi) of a certain mystic knower said to God, "'Omy God, Thou hast decreed sin, Thou hast willed it, Thou hast created itin my soul'. Thereupon a Voice answered him, saying, 'So must they affirmwho believe on My Unity (tawhId); but what is proper for those who acknowledgethemselves to be My slaves?' The gnostic replied, 'It was my fault: I committedthe sin, I did wrong'. 'and I', answered the Voice, 'have pardoned and forgivenand shown mercy.'" (Commentary)

1:2175-- "He came and sat down there (beside him) with a hundred (signs of)respect [ADAB]."

1:3061-- [From the story of the man who knocked on the door of a friend:]"Someone came (and) knocked on the door of a friend. His friend said, 'Whoare you, O trustworthy one?' He answered, 'Me.' (The friend) said, 'Go (away),it's not the (right) time. At such a table as this* there is no place forthe raw.'* What can cook the raw one, except the fire of separation. What(else) can free him from hypocrisy? That poor miserable man left and traveledfor a year. He burned from sparks [of painful longing] in separation from(his) friend. That burned one became 'cooked,' (and) then returned. He wentback to the house of (his former) companion. (Using) the door-ring, he knockedat the door with a hundred worries and respects [ADAB] [in mind], so thatno disrespectful [BI-ADAB] word might spring forth from (his) lips. His friendcalled out, 'Who is that at the door?' He answered, 'Only you* are at thedoor, O seizer of hearts!'* (The friend) said, 'Now, since you are me, Ome, come in, (since) there's no room for two 'me's' in the house.'" (I:3056-3063)

2:3219-- "In the presence of the dignity of the (saintly) masters of theheart, keep watch over (your) hearts, O profitless ones. In the presenceof the (worldly) people of the body, there is outward respect [ADAB] (only),since God is veiling the hidden from them. (But) in the presence of the peopleof heart,* there is inward respect [ADAB], because their hearts are awareof secrets. You, on the contrary, come with reverence into the presence ofthose who are (spiritually) blind, (and) for the sake of (worldly) positionyou sit in the entry court. (But) before those who are (spiritually) seeing,you act disrespectfully [TARK-I ADAB]. And because of that you have becomefirewood for the fire of (worldly) desires. Since you lack (spiritual) perceptionand the light of (Divine) guidance, keep polishing and brightening (your)face for the sake of the blind!" (2:3218-3223) *in the presence of the peopleof heart: Nicholson commented here, "I.e. 'holy men can read the thoughtsand feelings of veneration with which you ought to regard them, whereas worldlymagnates perceive only outward marks of respect and deserve nothing more'."(Commentary)

2:3305-- "A certain man made accusations against a (sufi) shaykh, saying,'He is a wrong-doer and not on the path of right guidance. He is a drinkerof wine, a hypocrite, and (morally) impure, (so) how can he be a helper todisciples?' One (disciple) said to him, 'Observe respect [ADAB]! (For) itis no small matter (to have) suspicions such as these toward the great. (Itis) far from him and far from his (saintly) qualities that his pure and clear(soul) should become darkened by a flood (of wrong-doing). Don't put thiskind of slander on the people of God! This is (all) your imagination, (so)turn to a new page. (All) this is not (true), and even if it were, O birdof (bondage to) the ground,* what (does) the ocean sea (have) to fear froma carcase? (The shaykh) is not less than (the required) two large jars (ofwater) or a small pool, so that a single drop (of impurity) could put himout of action.* There is no injury to Abraham (from) the fire-- (but) tellanyone who is a Nimrod* to be afraid of it!'" (2:3303-3310) *bird of (bondageto) the ground: "i.e. 'earth-bound'." (Nicholson, Commentary) *out of action:means that the shaykh will still remain spiritually pure, just as the waterremains legally pure. *Nimrod: refers to the story in the Qur'an of how Abrahamwas thrown into a fire (by the tyrant Nimrod in later legends) for opposingpolytheism, but God commanded the fire to be cool and not harm him (21:68-69).

4:1141--[From the story about the construction of the Farther Mosque, orthe Temple of Solomon:] "That building (made) by the prophets was (constructed)without greed [on their part], (and) because of that, its prosperity andsuccess continued to increase. The noble (prophets) have built many mosques,but their name was not 'the Farther Mosque.' The grandeur which increasedevery moment for the Ka'ba was (the result of) the virtuous devotional acts(done) by Abraham.* The excellence of (such a mosque) is not from earth andstone, but (because) there is no greed or quarreling in its builder. TheirBooks are not like the books of others, nor (are) their mosques, professions,houses, and homes. (And) nor (are) their observance of respect [ADAB], theiranger, punishment, drowsiness, reasoning, and speaking. (There is) a different(kind) of glory for each one of them, (and the bird of their spirit (is)flying because of a different (kind) of wing. (4:1136-1142) *by Abraham:"Abraham and Ishmael 'raised the foundations' of the Ka'bah (Qur. II 121).According to some, it was founded by Adam and rebuilt by Abraham." (Nicholson,Commentary)

3:1394-- "Among the Companions (of the Prophet) there were few people (whowere complete) memorizers (of the Qur'an), although there was much yearning(to become such) in their souls. Because, since its kernel had filled (them)and had ripened,* the rinds became very thin and broke open. The husk ofthe walnut, pistashio, and almond (are) the same: when the kernel has filledthem, the rind becomes frail. (So when) the kernel of (spiritual) knowledgeincreases, its "rind" becomes diminished-- because the lover is burned upby his beloved.* Since the quality of being sought is the opposite of seeking,the Revelation and the lightning flash of (Divine) Light is the inflamerof the Prophet. (For) when the Eternal Attributes have manifested, then thegarment of transitory qualities is burned up. Whoever had memorized* a fourthof the Qur'an was hearing from the Companions (the words), "(How) great heis among us!' Uniting form* with such deep meaning is not possible, exceptby a rare and great (spiritual) king. In such (mystical) drunkenness (ashis) the observances of due respect [ADAB] (toward the Qur'an) will not be(present), and if it is, it's surprising. (For) the observance of (humble)neediness during (a state of expansive) independence (is like) joining twoopposites, such as 'round and long.'" (3:1386-1395) *its kernel had filled(them) and had ripened: "I.e. the ripe esoteric wisdom of the Qur'.n filledtheir hearts so profoundly that its words might be said to have burst andrevealed the essential meaning contained in them." (Nicholson, Commentary)*the lover is burned up by his beloved: "i.e. the lover (the form) disappearsin the Beloved (the essence)." (Nicholson, Commentary) *Whoever had memorized:"according to the author of the Shir`atu 'l-Isl.m, the Companions of theProphet used to learn ten verses at a time and proceed no farther till theyhad mastered the whole religious content of these." (Nicholson, Commentary)*form: "i.e. close attention to the letter of the Qur'.n." (Nicholson,Commentary) *the observances of due respect: Nicholson states that this meansthe "observance of `ub'diyyah." [= service and worship] (Commentary)

2:1448-- "They spoke respectfully [ADAB] [to Dhu 'l-N'n], 'We are among (your)friends, (and) we have come here with all our souls to ask about you.'"

5:3035-- "The Turk speaks generously to the traveller, 'Come to my door (asa guest) without a dog and without a tattered cloak. And come in from suchand such a direction, (but) take care to act respectfully [ADAB], so thatmy dog may shut (his) mouth and teeth from (biting) you!' (Yet) you do theopposite of that (and) you go directly to the door-- so you become woundedby the dog's bite. You should go in such a way that (respectful) slaves havegone, so that his dog may become mild* and affectionate." (5:3034-3037) *mild:"The flesh and the Devil are harmless to those who submit to the will ofAllah and approach Him reverently." (Nicholson, Commentary)

4:2975-- "He did not learn respectfulness [ADAB] (as he might have) fromGabriel the generous" 3:3245-- "'I acted with this rashness because of necessity,(and now) because of the reverence [ADAB] I have for you (O Prophet), I amweakened of self-will.'"

4:3481-- "You showing reverence [ADAB]"

1:91-- "Because of (spiritual) discipline [ADAB] the sky has become filledwith light, and because of (such) discipline [ADAB] the angels have becomeinnocent and pure."

1:2826-- "(Consider) how the kingly grace of the homeless soul has producedeffects on the whole body, (And consider) how the grace of reason which isof excellent nature and lineage, brings the entire body into discipline*[ADAB]. (And consider) how amorous love, restless and agitated, brings thewhole body into a crazed (state)." (1:2825-2828) *into discipline: "Theselines describe the spiritual influence of the Perfect Man, especially thatof the murshid [= guide] on the murId [= disciple]." (Nicholson, Commentary)

5:3140-- "If there is in you an increase of an atom* (more) than your companionin (regard to) self-discipline [ADAB], the Grace of God will know (it), andwill give you more [favor] according to the amount of that atom...""(5:3140-3141) *an atom: refers to the verse, "For he who has done an atom'sweight of good will see it." (Qur'an 99:7)

1:1281-- "This earth, (so) still and controlled [ADAB] "

3:317-- "so that he may go (back) there out of (a sense of) duty [ADAB]"

2:1287-- "Therefore train [ADAB] the horse* out of (its) bad habits, or elsethe horse will be rejected in the presence of the king"

*the horse: "Here the 'horse' is the carnal soul" (Nicholson, Commentary)

2:3629-- "How did he chastise [ADAB] him without (receiving) any penalty?"

4:2805-- "See (how) I have brought the rod, for the sake of correction [ADAB],for every donkey that is not approved."

5:3006-- "how can they impose that correction [ADAB] upon a black stone?"

6:1513-- "He is the deputy of God and the shadow of God's justice, (and)the mirror (reflecting the truth) of every plaintiff and defendant. For heimposes correction [ADAB] for the sake of someone (who has been) wronged--not for the sake of his (own) fame, anger or (monetary) income." (6:1512-1513)

6:3397-- "If it searches for gain like the bat during the night, the Sunwill [punish it by] rubbing its ear* in correction [ADAB]" *rubbing its ear:a punishment given to children

6:2583-- "(Regarding) the correction [ADAB] which is (imposed on someone)for the sake of God, being hasty about it is not right."

3:350-- "If you have neglected some of (your) assigned spiritual practices[wird] in the (sufi) Way, a (feeling of) contraction [qabz] may come overyou--of pain and heat. (And) that is the corrective [ADAB] act (of God),meaning, 'Don't make any change from the ancient covenant.'"* (3:349-350)*the ancient covenant: "i.e. the Primal Covenant on the Day of Alast."(Nicholson, Commentary) Refers to when God spoke to the souls of mankindprior to the creation of the universe, and they gave witness that their Lordwas God (Qur'an 7:122)-- meaning here to renew this covenant by continualworship. 3:290-- "And if a strange dog comes (during) the day or night, thedogs (in that neighborhood) will teach him a lesson [ADAB] at once."

6:3413-- "Therefore, the Master punished [ADAB] him for this sin"

4:2155-- "When the ray of the limitless (spiritual) drunkenness of the Prophetstruck (that rude complainer), that fool also became drunk and cheerful.Of course, he became talkative as a result of (his) happiness; (that) drunkardneglected (to show) respect [ADAB] and became crazy. (Now) the senselessman does not act foully (in) every situation, (but) wine makes the unmannerlyperson [BI-ADAB] more so. (For) if he is intelligent and wise, he becomesvery elegant; and if he is bad-natured, he becomes worse. But since the majority(of people) are bad (natured) and disagreeable, wine has been made forbidden*for everyone." (4:2154-2158) *forbidden: wine (and therefore all intoxicants)was forbidden in Qur'an 5:93.

6:2692-- "You are free (of concern) about my sorrow, O prince. (But) paythe (required) charity [to the poor, according to your high] rank and lookat this poor one (with kindness). This poor unmannerly [BI-ADAB] person isunworthy-- but your universal kindness is superior to that!" (6:2691-2992)

6:4773-- "He said, 'O vile (and) ill-mannered [WAHI-ADAB] fellow, was this(a) suitable (response) to my gift?'"

1:1222-- "Speaking in the presence of the king is not respectful [ADAB],especially boasting, lying, and absurd (talk)."

2:1360-- "An unrespectful person [BI-ADAB] (who is) present is better* thanan absent (one): even if the door-ring is crooked, isn't it on the door?"*is better: "Even if the saint in union with God speaks and act presumptuously,he is superior to those who are not 'united.'" (Nicholson, Commentary)

1:3132-- "In the presence of this hidden lion, whoever opens (his) mouthdisrespectfully [BI-ADAB], like a wolf, that lion will tear him (to pieces),just like (he tore) the wolf. (And) he will recite to him (the verse) 'SoWe inflicted retribution on them.'"* (1:3132-3133) *Qur'an 7:136

6:3391-- "Without a doubt, it is irreverence [TARK-I ADAB] on our part; itis ingratitude toward a favor and an act of (selfish) desire."

4:3705-- "And (as for) the one in whose conception (of God) there is irreverence[TARK-I ADAB], the Lord has caused the irreverent [BI-ADAB] to fall downon (his) head. Falling head downward is that he goes down, yet imagines thathe is superior. Because the limits of the [dizzy] drunkard are like this:he doesn't know the (difference) between the sky and the earth." (4:3705-3707)

*3:3677-- "The speaker* said, 'There is no dervish* in the world, and ifthere is (one), that dervish (is) non-existent. He exists* because of thepersistence of his essence, (but) his qualities have become non-existentin His Qualities. He is existent in (terms of being) countable, (but) heis (really) non-existent like a candle flame in the presence of the sun.It's essence is existent-- so if you put cotton on (it), it will be burned(up) by the sparks-- (but) it is (really) non-existent (since) it doesn'tgive you any light (for) the sun will have made it reduced to nothing. Ifyou toss one ounce of vinegar into two hundred heaps of sugar and it hasbecome dissolved in it, the flavor of the vinegar is (really) non-existentif you take a taste, (although) if you draw it up (on the scales) the ounceexists (as an) increase. A deer becomes insensible in the [awesome] presenceof a lion; its existence becomes (nothing more than) a face-veil for hisexistence. These comparisons, (made) by those (who are) imperfect about theworkings of the Lord, are (like) the surging of (feelings of) love, (and)are not from irreverence* [TARK-I ADAB]. (It is like when) the lover's pulse(of desire) jumps up, and without reverence [BI-ADAB], he puts himself onthe (same) level* of the king (on the scale). There is no person in the world(who is) more irreverent [BI-ADAB] than he, (and yet) there is no personin secret (who is) more reverent [ADAB] than he. (But) O chosen one, knowalso (that) these two contraries of reverent [ADAB] and irreverent [BI-ADAB](are) harmonious (by their) relation. (The lover) is irreverent [BI-ADAB](only) if you look outwardly, since his claim of love is (one of) equality.(But) if you look inwardly, where is the claim?-- (since) both he and theclaim are annihilated in the presence of that Sultan." (3:3669-3682) *level:puts himself on the other tray of the scale, or balance, so that he of equalmeasure (as the king). A metaphor of becoming overly- familiar with a superior.

4:2064-- "That irreverent [BI-ADAB] (complainer) continued acting in thisway, speaking from those cold lips in the presence of the Prophet."

2:1740-- [From the story of Moses and the shepherd:] "(Moses said), 'To speakirreverent (BI-ADAB] words to the chosen one of God causes the heart to becomeextinguished* and keeps the page [of one's deeds] blackened.'" *extinguished:Nicholson translated, "causes the heart (spirit) to perish"

1:78-- We should seek from God the favor of [behaving with] (spiritual) courtesyand respect,* (since) the rude person is excluded from the grace of the Lord.The rude person doesn't keep himself in (a state of) affliction alone, butsets fire to all the regions (of the world). A table* was arriving from Heavenwithout (any effort of) buying and selling and talking and listening.* (Butthen), in the midst of the people of Moses, some persons spoke rudely: "Where(are) garlic and lentils?"* The table and bread from Heaven was ended[immediately], (and) there remained for us* the painful toil of farming withshovel [for planting] and scythe [for reaping]. Again, when Jesus interceded(with prayers), God sent a table* with an abundance (of food) on trays. (Yet)again, (those) insolent ones abandoned courtesy and respect, (and) took thefood [home with them] like beggars.* Jesus asked them earnestly [to berespectful], saying, "(But) this (food) is enduring and won't be decreasedfrom the earth." Acting suspiciously and bringing greed to the table of (Divine)Grandeur is rejection and ingratitude.* (And so), because of those people,with faces like beggars and blinded by greed, that gate of (Divine) Mercybecame shut for them. After the refusal of (paying) charity (for the poor),*the (rain) clouds do not come. And when unlawful sex* occurs, the plague(spreads) to (all) directions. Whatever gloom and grief comes to you is becauseof reckless impudence and also insolence. Whoever acts with bold impudencein the path of the Beloved is a highway robber of the (true) men [of thespiritual Way] and is not a man. By means of (spiritual) courtesy and respect,the Heavens became full of light, and by means of (such) respect the angelsbecame innocent and pure. (But) the sun became eclipsed because of insolence.(And) because of rashness, an (angel such as) Azazeel* was turned away fromthe gate [to the angelic realm]. (1:78-91)

6:4864-- "Because of the vile undisciplined [BI-ADAB] ego, flames (of Divinepunishment) were suddenly hurled into the world (during) generation aftergeneration."

6:4632-- "...to tell the explanation of this is beyond (the limits) of duereverence [ADAB]."

4:2011-- "O horses (which have) shied away from discipline [ADAB]..."

3:4018-- "That group (of people) who fled from correction [ADAB] poured awaythe honor of [spiritual] manhood and the honor of (true men."

3:3607-- (Heading:) "The rules [AADAAB] for listeners and disciples in thepresence of the abundance of wisdom (coming) from the tongue of the shaykh:For those who are bored and tired, is (just something) being repeated; butfor me, it is winning repeated life. The candle goes higher from the repeatedflashes (of flame), (and) earth becomes gold* from the repeated heat [ofthe sun]. Even if there are a thousand seekers and one bored and tired one,the Messenger (of God) will hold back (his) message.* These secret-tellingMessengers of the (depths of the) heart and mind need a hearer (with) thenature of Israfil.* They have a (noble) pride and grandeur like (that of)kings, (and) they need to be served by the people of the world. As long asyou don't perform, at the (right) time and place, the observances [ADAB]due to them, how will you enjoy the fruits of their message? (For) they willnever deliver that deposit (of wisdom) to you as long as you aren't boweddouble* in their presence. Not every (kind of) observance [ADAB] is acceptableto them, since they have come from a high balcony (in Heaven). They aren'tbeggars, that they should have any indebtedness to you for every (act of)service, O false one. But, O (shaykh and the) inmost (wisdom of the) mind,despite their lack of desire, scatter (generously) the charity of (God) theSultan, and don't hold (it) back!" (3:3602-3611) *earth becomes gold: theancient belief that veins of gold inside the earth are formed from the raysof the sun. *will hold back (his) message: "The S'fI Shaykhs do not communicatetheir wisdom in the presence of those who are unsympathetic and unresponsive."(Nicholson, Commentary) *the nature of Israfil: "i.e. like [the angel] Isr.fIl,who is always listening eagerly for the Divine command to blow the trumpetof Resurrection." (Nicholson, Commentary) *bowed double: means bowing inobeisance from a standing position.

2:1764-- [From the story of Moses and the shepherd:] "'O Moses, the knowersof (polite) conventions [AADAAB] are of one kind, (and) the burnt ones ofsoul and spirit are of another kind.'"

2:1784-- [From the story of Moses and the shepherd:] "Don't seek any rules[AADAAB] or method [of worship], (and) say whatever your constricted heartwants."

6:250 "He had taught him all (fields of) knowledge and polite accomplishments[AADAAB] (and) had lit the candle of excellence in his heart."

2:2418-- "(The other man) said, 'O king with such intelligence and erudition[ADAB], what is this deception (of yours)?'"

2:3644-- "He sent a learned messenger from the court of culture [ADAB] toIndia for (the purpose of) searching (there)."

6:2398-- "Ingenuity and culture [AADAAB] are the qualities of city people,(whereas) receiving and offering and hospitality are the qualities oftent-dwellers. The Merciful (God) has given (the qualities of) receivingand offering hospitality to strangers among the people of the villages. Everyday there is a new guest in the villages who has no one to help him exceptGod." (6:2398-2400)

-- translations from the original Persian by Ibrahim Gamard, with gratitudeto Nicholson's 1926-30 British translation of the Mathnawi of JalaluddinRumi