M6:1839 — سالها زو این دعا بسیار شد / عاقبت زاری او بر کار شد

Translation: For years, this prayer was frequent from him; Finally, his fervent supplication proved effective. Meaning: This verse speaks to the eventual acceptance of persistent and heartfelt prayers, suggesting that deep and continuous entreaty ultimately bears fruit.

This verse from the sixth book of the Masnavi offers a window into one of Rumi's deepest mystical and theological discussions: the nature of prayer (dua), reliance on God (tawakkul), and the answering of prayers. At first glance, the verse presents a simple narrative of a prayer answered after years of repeated, fervent supplication: “For years, this prayer was frequent from him; / Finally, his fervent supplication proved effective.” It suggests that persistence and intense pleading ultimately bore fruit. However, the profundity of Rumi’s words extends beyond this surface meaning.

I have repeatedly emphasized in my lectures that for the mystic, prayer is not a “tool for life” but an “expression of servitude.” There is a crucial difference between someone who views prayer as a means to fulfill worldly needs and one who sees it as a manifestation of devotion, declaring their inherent poverty before the Absolute Richness. The ultimate goal of prayer is not merely to obtain this or that earthly desire, but to deepen the seeker's relationship with the Beloved.

This is where the debate and questioning begin: Is every prayer answered, even those for “effortless sustenance” or “major changes without exertion”? The great Ghazali, despite his esteemed status, strangely states at one point that “seeking sustenance is ugly for all, and uglier for scholars.” This extremist Sufi view, which led to the abandonment of action and absolute reliance on divine provision, has always been subject to critique. Sustenance, in its broader sense, is not just daily bread; honor, health, friends, and education are also forms of sustenance. God has not promised to answer all our prayers, but He has affirmed that He hears the prayer. Perhaps God delays answering because He wishes to hear His servant’s voice more; for in human and divine relations, “will” (iradeh) is a complicating factor that disrupts the rigid cause-and-effect rules of the natural world. Every 'Ya Rabb' (O Lord) has a hidden 'Labbaik' (Here I am) in response, but the Beloved desires that you not cease calling upon His threshold.

Following Hafez, who says, “Hafez, your duty is to pray and that is all; / Do not worry whether He heard or not,” Rumi teaches us, in his “tearing apart” (sharhe sharhe kardan) of truth, that prayer comes in three forms: supplicatory, praising, and adoring. We have often reduced prayer to merely the supplicatory. However, true prayer arises from praise and adoration, an expression of love for the Beloved, and not just a request for this or that. This kind of prayer lightens the soul and fulfills the sense of having performed one’s duty of servitude, even if no material reward is forthcoming.

Therefore, when Rumi states, “Finally, his fervent supplication proved effective,” this “proving effective” must be seen on a broader horizon than mere superficial acceptance. Perhaps the fruit of that supplication is not a change in external circumstances, but a transformation in the inner state of the supplicant themselves: the purification of the heart, proximity to the Beloved, and the attainment of that ultimate sincerity and formlessness that Rumi describes as “water,” “light,” the “reed’s breath,” and “wind.” Just as Shams told Rumi, “This world is nothing but sincerity and purity.” The more sincere we become, the deeper and more “effective” our supplication, even if the outer world remains unchanged. This is the true meaning of success and union in the Masnavi.

Key takeaways

• For Rumi, prayer is an expression of servitude, not merely a tool for achieving worldly desires.
• The answering of prayer does not always mean the fulfillment of an external request; inner transformation and proximity to the Divine constitute a deeper form of acceptance.
• Contrary to some extremist Sufi views, reliance on God (tawakkul) does not imply abandoning effort; rather, effort comes from the servant, and blessings from God.
• God may delay answering prayers to encourage deeper communication and to hear the supplicant’s voice more frequently.
• Prayer has three forms: supplicatory, praising, and adoring; the essence of prayer lies in the praise and adoration of the Beloved.