M6:3372 — بارها می‌شد به سوی کوه فرد / شاه با صد لابه او را دفع کرد

Translation: Many times he would head towards the solitary mountain, But the King, with a hundred entreaties, restrained him. Meaning: This verse narrates the story of a minister who, despite his spiritual inclination towards reclusion for worship, was repeatedly urged by the king, with great insistence, to remain in public life due to the people's need for his services.

This verse, from the story of Emad-ol-Molk, a sagacious and dervish-minded minister, brings to the fore one of the Masnavi's key points regarding the relationship between seclusion and public service. Emad-ol-Molk, whose inner being was steeped in divine poverty and friendship, regarded his ministerial post as a prison. He repeatedly yearned for the mountains and solitude, as if wishing to shed worldly attachments and dedicate himself entirely to worship. However, the king, with a "hundred entreaties," would hold him back and dissuade him from this path.

I am unequivocally convinced that Rumi, in this instance, is not merely recounting the tale of a historical figure, but also expressing his own stance and spiritual path. This perspective is deeply rooted in our mystical literature. We recall Sa'di's story of Tavakolleh in the Boostan, who, after years of just rule, intends to retire to solitude and worship. There, his wise minister advises him: "Worship is nothing but service to the people; it is not about rosaries, prayer mats, or dervish cloaks." He counsels Tavakolleh to "remain on your royal throne, and be a dervish with pure morals." This statement precisely reflects the very viewpoint that Rumi alludes to in this verse.

A seeker or gnostic, prior to maturity and perfection, may indeed require solitude and self-purification, just as the prophets sought the cave of Hira before their mission. However, once the soul reaches perfection and its inner "well" gushes forth with the water of gnosis, this water must be delivered to others. This well should no longer be content with its own gushing water; it must quench the thirst of others. Here, Rumi adopts a position that abstaining from public service, even if for the purpose of worship, does not represent the zenith of servitude. Perfection lies in the individual maintaining the essence of dervishhood and moral purity while actively participating in society, and traversing the path of divine proximity through work and service to the people. This view draws a clear distinction between "self-building" and "self-sufficiency"; self-building serves the purpose of making the refined self useful and fruitful, not for it to remain confined in isolated corners. This was precisely Rumi's own state: despite his exalted mystical stations, he never separated himself from the people, dedicating his entire life to their education and guidance.

Key takeaways

• For Emad-ol-Molk, the ministerial post felt like a prison for his dervish-like soul.
• The inclination towards solitude is a natural desire for a liberated soul seeking freedom from worldly attachments.
• The king's insistence on the minister remaining highlights the value of public service and the necessity for the gnostic to be present in society.
• Rumi emphasizes that self-purification and spiritual perfection must culminate in serving humanity and benefiting others, not merely in permanent isolation.
• Prophets sought solitude for self-building before their missions but returned to serve the people afterward.
• The goal of self-building is not self-sufficiency or enjoyment of individual perfection, but to bear fruit and nourish others.