M6:3500 — لا تطرق فی هواک سل سبیل / من جناب الله نحو السلسبیل

Translation: Do not stray in your desire; ask for a path From the presence of God towards Salsabil.

Meaning: This verse admonishes the seeker not to follow their carnal desires, but rather to ask God for the true path that leads to the pure, heavenly springs like Salsabil.

This verse presents a profound wisdom and a fundamental guide for spiritual wayfarers, which Rumi introduces after discussing the reward for abandoning desires. Undoubtedly, liberation from carnal desires—which Rumi refers to as the 'fear of God,' 'shame before God,' and ultimately the 'love of God'—is the first step in the spiritual journey. It is evident that in the initial stages, what deters an individual from indulgence is primarily fear of consequences. Yet, gradually, in higher stages, it is shame, and at its zenith, the love for the Divine, that restrains a person from pursuing egoistic cravings, thus rendering them worthy of receiving a 'goblet from the spring of Tasnim.'

'Salsabil' is the name of a delightful spring in Paradise, mentioned in the Holy Quran (Surah Insan). However, Rumi, in his distinctive and ingenious rhetorical style, dissects this word, extracting a deeper meaning. He breaks it into 'sal,' meaning 'ask' or 'seek,' and 'sabil,' meaning 'path' or 'way.' This play on words is not merely a literary device; it is, in itself, a mystical injunction. It tells us that henceforth, we should not merely consider Salsabil as the name of a heavenly spring, but as an invitation to 'seek the path.'

'La tatruq fī hawāka' means 'do not wander in your desires,' do not follow your own path. This 'hawa' (desire) in the Masnavi is the root of many corruptions. Rumi states, 'Humanity sits imprisoned by desire.' Our imprisonment in this world is not due to an inevitable fate, but rather the consequence of enslavement to our desires and passions. The fire of Hell, whose 'fuel is people and stones,' is kindled by these very flames of desire. Heaven and Hell, in a sense, are being constructed right now; they are not merely static places in the afterlife, but the continuous outcome of human deeds and intentions in this world. Every sin is a brick laid upon the foundation of Hell, and every good deed, a tile on the arch of Paradise.

Thus, Rumi advises: 'Sal sabil min janābillāhi nahwas-Salsabīl'—'Ask the path from the presence and threshold of God, a path that guides you towards the spring of Salsabil.' 'Janāb' signifies the threshold or divine court, that exalted station of God about which Avicenna also remarked: 'The threshold of God is too sublime for just anyone to enter.' This indicates clearly that access to that 'Janāb,' the threshold of truth, is only possible through servitude and abstinence from egoistic desires. This is a path that must be sought from God Himself, not one that you presume to find on your own, nor one that you embark upon out of caprice in the blind alleys of the ego. This seeking, of course, does not mean merely sitting and expecting; rather, it is an active inner striving, an endeavor born of fear, shame, and love, that seeks the path from the Beloved Himself.

Key takeaways

• Liberation from carnal desires is a prerequisite for attaining truth and heavenly springs.
• Rumi employs Quranic vocabulary in a novel, esoteric manner, unveiling hidden meanings.
• The path to Paradise can only be found by seeking and asking from the Divine Presence, not by following egoistic desires.
• Abandoning desires stems from the stages of 'fear of God,' 'shame before God,' and ultimately, 'love of God.'
• Heaven and Hell are not static places but are continuously being built by human actions and intentions in this world.