M6:2415 — پس بخفتند آن شب و برخاستند / بامدادان خویش را آراستند

Translation: So that night they slept and then they arose; In the morning, they adorned themselves. Meaning: This verse describes the transition from a night of rest to a morning of preparation in the story of the three travelers, setting the stage for the unfolding of their dreams and the anticipated sharing of the halva.

This verse, at first glance, appears to be a straightforward, unadorned report of three travelers moving from night to morning. Yet, within the context of the Masnavi and through Rumi's lens, it carries a meaning far beyond its surface. Rumi adopts the story of the three travelers—Jew, Christian, and Muslim—from Shams-e Tabrizi, employing it as an allegorical tale to serve his deeper teachings. This particular couplet marks a transition: a shift from the stillness of night and the hunger of the fasting Muslim to a day destined to be intertwined with inner revelations (dreams) and, ultimately, a practical decision (eating the halva).

As I have often emphasized, Rumi rarely dwells on insignificant details. If he mentions sleeping, rising, and 'adorning themselves,' it is undoubtedly to open a space for discovery and insight. 'They adorned themselves' is not merely about physical appearance; it signifies a readiness for the unveiling of inner truths that will manifest in their dreams. In Shams' narrative, this preparation and readiness are for the recounting of dreams, highlighting the importance attributed to dreams and mystical experiences.

In this story, and vividly captured in this couplet, Rumi beautifully portrays the concept of 'togetherness amidst difference.' Just as these three travelers, with their distinct religions and backgrounds, spend a night in the same place and prepare in the morning for a shared journey or narrative, so too does this world function. Rumi likens this world to a 'caravanserai' where we, 'people of the East, West, and beyond,' gather. We are temporary companions and housemates. This transition from night to day symbolizes the reality that superficial differences (like religions) can, out of necessity (such as seeking refuge from cold and snow), coexist in a shared setting. However, when 'the king of intellect breaks the cage,' each bird will fly towards its own destination and kind. This verse precisely illustrates this temporary phase of admixture and coexistence.

Another significant point in this story, hinted at in this verse, is Rumi's subtle use of 'honar' (art/skill) to mean 'cunning,' which can also be deceptive. 'Listen to a tale here, O son, lest you become tested in cunning.' Despite its simple appearance, this story offers lessons on 'unjust cunning' and the distinction between 'truth' and 'falsehood.' Ultimately, the dream of the hungry Muslim proves to be the most authentic and truthful. This morning preparation after sleep itself sets the stage for this test: Which of these dreams reveals the truth? Which adornment conceals a falsehood, and which unveils a truth?

And of course, we must not forget that Rumi, even when narrating the dream of a Jew, imbues it with such depth of spiritual revelation that it feels as if Rumi himself is experiencing it. This demonstrates that for him, even the 'other' can be a conduit for profound truths. Thus, this morning preparation is not merely for deception or cunning, but rather a context for the emergence of truth from any faith, even if Rumi, occasionally, due to the intensity of his 'Muslim zeal,' uses harsh expressions. Yet, in the end, 'Look not upon any infidel with scorn, for there is hope that he may die a Muslim.' This verse, with simplicity and subtlety, prepares the scene for this unveiling and discovery of inner realities.

Key takeaways

• The verse signifies the transition from rest to readiness for future revelations and events in the tale of the three travelers.
• The act of 'adorning themselves' implies not just physical preparation, but readiness for inner truths (via dreams) to be unveiled.
• This story functions as an allegory for the 'caravanserai of the world,' where individuals of diverse appearances temporarily gather.
• Rumi, even in storytelling, focuses on the depths of inner realities and the distinction between 'truth' and 'falsehood,' beyond mere external events.
• The morning's preparation in this verse sets the stage for a test and the discovery of truth amidst the varying narratives of the three travelers.