M6:1 — ای حیات دل حسام‌الدین بسی / میل می‌جوشد به قسم سادسی

Translation: O Husam al-Din, life of the heart, so greatly / Desire wells up for the sixth section (qism-e sādesī). Meaning: Addressing Husam al-Din Chalabi, Mowlana expresses a profound surge of desire to commence the sixth, and concluding, book of the Masnavi.

This opening verse of the Sixth Book of Masnavi-e Manavi is a profound dedication from Mowlana to Husam al-Din Chalabi, his indispensable companion and the primary catalyst for this monumental work. It is an undeniable truth that without Husam al-Din, the Masnavi would simply not exist.

As I have often emphasized, Mowlana himself referred to this book as the "Husamīnāmeh," though that title did not achieve the widespread recognition of "Masnavi." This very act, however, represents a crown of honor that Mowlana bestowed upon Husam al-Din, signifying the depth of his devotion and gratitude. Husam al-Din was not merely an unlettered Sufi; Mowlana refers to him as an allāmeh (a highly learned scholar), indicating that he possessed both mystical insight and formal academic knowledge. This detail is crucial for me, as it underscores Mowlana's multifaceted respect for his spiritual companion.

Mowlana, further in this section, states that the purpose of these six books is to "illuminate the six directions," meaning to enlighten all dimensions of existence with the truths of the Masnavi. Yet, a far deeper point is embedded in this opening, where he proclaims: "So that those who have not yet circumambulated, may circumambulate around it." This can be interpreted in two ways:

Firstly, the apparent meaning is that the Masnavi, as a source of light and attraction, draws those unfamiliar with it, inviting them to circle it like moths around a flame.

However, the second meaning, which I find profoundly significant and insist upon, is that Mowlana, through a mystic allusion, deems circumambulating these six books equivalent, or even superior, to circumambulating the Kaaba itself. This is not a novel perspective; Bayazid Bustami, the great mystic, recounts a story where he gave his pilgrimage funds to a Shaykh, circumambulated him seven times, and considered that his true pilgrimage. This is based on the understanding that God resides within the hearts of true spiritual masters (ṣāḥeb-delān), not merely within a stone edifice. Mowlana himself, elsewhere, describes Husam al-Din with epithets such as "You are the Gabriel of my love, my Sidra; I am ailing, you are Mary's Jesus." Thus, it is not surprising for him to equate circumambulating such a being with circumambulating the Kaaba. For me, this approach embodies the deep gnosis where mysticism shifts its focus from outward forms to inner realities, recognizing the heart of a perfect human being as the qibla of truth. This is not a rejection of exotericism, but an elevation of perspective towards higher realms of spirituality.

Key takeaways

• Husam al-Din Chalabi is the primary catalyst and addressee of the Masnavi; without him, this monumental work would not exist.
• Mowlana referred to the Masnavi as the 'Husamīnāmeh', signifying his profound reverence and dedication to Husam al-Din.
• Husam al-Din was not merely a Sufi, but an 'allāmeh' (learned scholar) possessing both formal and mystical knowledge.
• The six books of the Masnavi aim to illuminate all dimensions of existence and the 'six directions' with spiritual insight.
• Circumambulating the Masnavi, for Mowlana, is equivalent or even superior to circumambulating the Kaaba, as truth resides in the hearts of spiritual masters.
• This verse marks the beginning of the Masnavi's completion, signaling Mowlana's resolve to conclude this spiritual journey.