M6:1845 — چون شدی نومید در جهد از کلال / از جناب حق شنیدی که تعال

Translation: When you became hopeless in effort from weariness, / You heard from the Lord, "Come!" Meaning: This verse speaks of a pivotal moment when, after exhaustive and seemingly fruitless endeavor leading to utter despair, one hears a direct, guiding divine call, inviting them to God's presence and elevating them to a higher state.

In this verse, Rumi points to a moment when utter exhaustion from persistent effort and striving leads an individual to the brink of despair. Yet, precisely at this juncture, the call of taʿāl (تعال) emanates from the Divine Presence. This taʿāl is not merely a simple “come”; it literally means “come up,” an invitation to ascend and elevate, transcending mere physical movement. I believe Rumi is here alluding to one of the profoundest Quranic and mystical insights: the reality of khafẓ (خفض) and rafʿ (رفع), which are the fundamental operative principles of the cosmos.

Rumi explicitly states shortly after this verse: “This Creator is the Lowerer and the Raiser; / Without these two, no work can proceed.” God is both the One who lowers (khāfiẓ) and the One who raises (rāfiʿ). These two attributes, also used in the opening of Sura al-Waqiʿa to describe the Day of Judgment (“lowering, raising”), do not solely refer to physical descent and ascent. Rather, they signify the perpetual transformations, upheavals, and contractions and expansions that pervade all existence and the human condition. The world, without a doubt, is interwoven with these two attributes.

We witness the manifestation of khafẓ and rafʿ everywhere: from the lowering of the earth and the raising of the sky, to the transformations of the earth itself, barren for half the year and green for the other. In the passage of time, these changes appear as day and night, scarcity and abundance, peace and war—all of which are az iftitān (از افتتان), for the testing and trial of humanity. Even our own mumtazaj (ممتزج) temperament is not exempt from this rule; at times we are in health, at others in illness. This flux of states not only affects nature and history but also penetrates the depths of our souls, leading to a condition where “souls become the abode of fear and hope,” meaning hearts are perpetually caught between apprehension and expectation.

Rumi paints a vivid picture: “As long as the world trembles like a leaf / In the north wind and the samūm of resurrection and death.” This world is like a leaf, constantly shaking and moving in the pleasant north winds (life-giving) and the scorching samūm winds (destructive). At times, it brings baʿth (resurrection) and life; at others, death and annihilation. In such a world, devoid of stability, the call of taʿāl is a fundamental invitation to transcend these fluctuations and grasp hold of the steadfast rope of Truth. This call is a response to the ultimate human despair, not to say “do not strive,” but rather to say, “Come up, rise above this level of despair and weariness.”

This verse is, in essence, an allusion to the story of the sustenance-seeking man in the third book of the Masnavi, who despite his idleness and lack of endeavor, remained hopeful for lawful provision from God, and ultimately, by divine permission, a cow entered his home. This tale is a parable illustrating that even at the peak of despair from outward efforts, a path to divine grace and favor is opened. This is one of the rare instances where Rumi explicitly references a story from his previous books, indicating the profound significance of this concept of taʿāl within his entire intellectual framework.

Key takeaways

• At the peak of human despair, the divine call of taʿāl (Come!) is heard, inviting spiritual ascent and elevation.
• The concept of khafẓ and rafʿ (lowering and raising) represents a fundamental principle of constant change and transformation throughout existence, beyond mere physical movement.
• These constant transformations (e.g., seasons, day/night, peace/war) serve as iftitān (divine trials) for humanity.
• The fluctuating states of the world make souls the abode of khawf and rajāʾ (fear and hope), keeping hearts oscillating between apprehension and expectation.
• The world is likened to a leaf, perpetually trembling in the winds of both life-giving and death-bringing forces, lacking ultimate stability.
• Rumi rarely refers to previous stories in his Masnavi; this beyt's allusion to the tale of the man seeking provision (from Book 3) highlights the profound significance of this divine call.