M6:4 — شش جهت را نور ده زین شش صحف / کی یطوف حوله من لم یطف

Translation: Illuminate the six directions with these six books (sahaf), So that he who has not circumambulated (the Kaaba) may now circumambulate it (the Masnavi). Meaning: This verse presents the Masnavi as a source of light for all dimensions of existence, suggesting that engaging with its wisdom is a form of spiritual circumambulation for those seeking a deeper, inner pilgrimage.

This couplet appears at the beginning of the sixth volume of the Masnavi-ye Ma'navi, a moment when Rumi, thanks to the diligence and request of Husam al-Din Chalabi, brings this magnificent work to completion. Here, Rumi dedicates the sixth volume to Husam al-Din, even dubbing it 'Husam-nama,' which itself testifies to Husam al-Din's pivotal role in the creation of the Masnavi.

I read this couplet as: 'Illuminate the six directions with these six books (sahaf) / So that he who has not circumambulated (the Kaaba) may now circumambulate it (the Masnavi).' That is to say: O Masnavi, or O Husam al-Din, after whom the Masnavi is named and by whose inspiration it has reached completion, project the light of these six volumes, these six 'books of wisdom,' like a floodlight upon the six directions of the world (north, south, east, west, up, and down). Illuminate all of existence with your light of gnosis. But the core meaning lies in the second half of the couplet: 'So that he who has not circumambulated (the Kaaba) may now circumambulate it.' Without a doubt, Rumi here intertwines two meanings, both valid, which speak to the profound depth of his mystical perspective.

The first meaning is direct and apparent: spread these lights of the Masnavi so widely that those who have not yet circumambulated it – that is, those unfamiliar with it – may be drawn to it like moths to a flame, orbiting its wisdom and benefiting from its insights. This is a circumambulation born of attraction and devotion to a center of knowledge.

However, the second meaning is deeper, and in my view, Rumi's primary intention, consistent with a long-standing Sufi tradition. This 'circumambulation' is not a literal circumambulation of the Masnavi itself, but a spiritual circumambulation that either replaces or stands as equivalent to the physical pilgrimage of Hajj. It means: let those who have not yet performed the circumambulation of the earthly Kaaba now perform it around these volumes, around this very core of divine knowledge. This is a point to which great Sufi masters adhered.

You will recall the story of Bayazid Bastami. He set out for Hajj with a small amount of money. In a certain city, he met a Sufi master. The master asked him where he was going. Bayazid said, 'To Hajj.' The master asked how much money he had. Bayazid told him. The master instructed: 'Give me the money, then circumambulate me seven times, and count that circumambulation as your Hajj.' The master told Bayazid, 'God has not entered the Kaaba since it was built, but only He has ever been in this house of my heart.' This is where the true Hajj and authentic circumambulation become centered around the 'people of the heart' (sahib-delan) and the loci of gnosis, rather than merely an earthly structure.

It is not an irrational statement to attribute to Rumi that he would prefer, or at least deem equivalent, the spiritual circumambulation of the Masnavi to the physical circumambulation of the House of God. Rumi himself, addressing Husam al-Din, says: 'Around this roof and my pigeon-house, like a pigeon I joyfully fly.' He holds Husam al-Din in such high esteem that he sees himself as a pigeon soaring and circumambulating around Husam's 'roof.' Therefore, this couplet is an invitation to circumambulate the truth hidden within the Masnavi, which, for true seekers, can be equivalent to, or even transcend, the outward ritual. This is a circumambulation in the orbit of light and knowledge, not of dust.

Key takeaways

• The Masnavi is portrayed as a floodlight illuminating all dimensions of existence, offering comprehensive spiritual knowledge.
• The concept of 'circumambulation' (ṭawāf) in this verse has a dual meaning: attraction to the Masnavi's wisdom and a spiritual substitute for the physical circumambulation of the Kaaba.
• Rumi alludes to the Sufi tradition that considers circumambulation around 'masters of the heart' (sahib-delan) and centers of gnosis as equivalent to, or even superior to, the outward Hajj.
• Echoing the story of Bayazid Bastami, for whom a master became a spiritual Kaaba, the Masnavi itself becomes a spiritual Kaaba for seekers.
• This couplet underscores the spiritual authority of Husam al-Din Chalabi and his revered status in Rumi's eyes.
• The Masnavi's wisdom serves not only the initiated but also those previously unaware of truth, guiding them toward a profound spiritual pilgrimage.