Mewlana Jalaluddin Rumi Poems

Again I am raging,
I am in such a state by your soul that every
bond you bind, I break, by your soul.
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'I am only the house of your beloved,
not the beloved herself:
true love is for the treasure,
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How long will you think about this painful life?
How long will you think about this harmful world?
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Reason says, “ I will beguile him with the tongue.”; Love says,
“Be silent. I will beguile him with the soul.”
The soul says to the heart, “Go, do not laugh at me and yourself.
What is there that is not his, that I may beguile him
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If I weep, if I come with excuses, my beloved puts cotton wool in his ears.
Every cruelty which he commits becomes him, every cruelty which he commits I endure.
If he accounts me nonexistent, I account his tyranny generosity.
The cure of the ache of my heart is the ache for him; how shall I not surrender my heart to his ache?
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Be helpless, dumbfounded,
Unable to say yes or no.
Then a stretcher will come from grace
To gather us up.
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The Khalifa said to Laila, "Art thou really she
For whom Majnun lost his head and went distracted?
Thou art not fairer than many other fair ones."
She replied, "Be silent; thou art not Majnun!"
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In the prologue to the Masnavi Rumi hailed Love and its sweet madness that heals all infirmities, and he exhorted the reader to burst the bonds to silver and gold to be free. The Beloved is all in all and is only veiled by the lover. Rumi identified the first cause of all things as God and considered all second causes subordinate to that. Human minds recognize the second causes, but only prophets perceive the action of the first cause. One story tells of a clever rabbit who warned the lion about another lion and showed the lion his own image in a well, causing him to attack it and drown. After delivering his companions from the tyrannical lion, the rabbit urges them to engage in the more difficult warfare against their own inward lusts. In a debate between trusting God and human exertion, Rumi quoted the prophet Muhammad as saying, "Trust in God, yet tie the camel's leg."8 He also mentioned the adage that the worker is the friend of God; so in trusting in providence one need not neglect to use means. Exerting oneself can be giving thanks for God's blessings; but he asked if fatalism shows gratitude.

God is hidden and has no opposite, not seen by us yet seeing us. Form is born of the formless but ultimately returns to the formless. An arrow shot by God cannot remain in the air but must return to God. Rumi reconciled God's agency with human free will and found the divine voice in the inward voice. Those in close communion with God are free, but the one who does not love is fettered by compulsion. God is the agency and first cause of our actions, but human will as the second cause finds recompense in hell or with the Friend. God is like the soul, and the world is like the body. The good and evil of bodies comes from souls. When the sanctuary of true prayer is revealed to one, it is shameful to turn back to mere formal religion. Rumi confirmed Muhammad's view that women hold dominion over the wise and men of heart; but violent fools, lacking tenderness, gentleness, and friendship, try to hold the upper hand over women, because they are swayed by their animal nature. The human qualities of love and tenderness can control the animal passions. Rumi concluded that woman is a ray of God and the Creator's self.
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The time has come for us to become madmen in your chain, to
burst our bonds and become estranged from all;
To yield up our souls, no more to bear the disgrace of such a
soul, to set fire to our house, and run like fire to the tavern.
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Hearken to the reed-flute, how it complains,
Lamenting its banishment from its home:
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