M6:1108 — زان بلاها بر عزیزان بیش بود / کان تجمش یار با خوبان فزود

Translation: More of those afflictions befall the beloved ones, because the Beloved's intimate engagement with the goodly ones has increased them. Meaning: This couplet suggests that hardships and tribulations are more frequent for those truly beloved by God, serving not as punishment but as a sign of the Divine Beloved's special attention and intimate interaction, intended to awaken and elevate their souls.

In this couplet, Rumi addresses a profound and counter-intuitive point regarding suffering and affliction. We often assume that tribulations are signs of divine wrath or neglect, but Rumi fundamentally transforms this perspective. He asserts that the hardships and pains experienced by the azizan (beloved ones) and the righteous are not marks of divine anger, but rather manifestations of abundant grace and love.

As Rumi states, the phrase "the Beloved's tajashshom with the goodly ones" refers to the intimate interaction, the teasing, and even the playful courtship that the Divine Beloved engages in with His lovers. It is a loving game, a form of lāgh (playfulness) that the Beloved plays with those He holds dear. Just as in the story of the shepherd and Moses, God deemed the shepherd's uncouth words to be praise, here too, Rumi views afflictions as signs of divine attention and familiarity. This indicates that God is not heedless of them; rather, He is constantly in active communion with them.

These tribulations are, in essence, messages from the higher realm, sent to awaken and heighten the awareness of the spiritual wayfarer. They are like a bearer of good tidings (a bashir) whispering in the ear of the sorrowful, urging them to rise from the slumber of heedlessness. Those who are spiritually awake perceive a divine message in every hardship and affliction—a message aimed at their elevation and further awakening. Conversely, those who, in Rumi's words, have become "deaf" or "blind," perceive even the gentlest divine caresses as harm or blows, unable to grasp these awakening messages.

From Rumi's perspective, the "new destiny" (iqbāl-i jadīd) and the perpetual renewal of the world always bring forth fresh tidings and opportunities for lovers. The afflictions of the beloved ones are placed within this context; they occur not due to shortcomings, but due to the depth of the relationship and the Beloved's intensified desire for the growth of the loved one. These pains are not for punishment but for the stirring and transcendence of the soul, so that the stranger may leap from the abode of the blind and return to their true origin. Thus, this couplet transcends a purely negative experience of affliction, transforming it into a powerful tool in the Beloved's hand for nurturing and elevating the lover—an affliction that is pure mercy and love, itself a sign of immediate divine presence and attention.

Key takeaways

• For true seekers, suffering and tribulation are signs of the Divine Beloved's special love and attention, not wrath.
• The concept of the "Beloved's tajashshom" refers to the affectionate courtship and playful engagement of the Beloved with their lovers.
• These afflictions are divine messages intended for deeper spiritual awakening and the elevation of the soul.
• Rumi recontextualizes suffering, removing its negativity and presenting it as an intrinsic part of the path of love and spiritual transcendence.
• The distinction between the spiritually awakened and those who are 'deaf' or 'blind' is revealed by how they perceive the message within these trials.