M1:100 — مَرْحَبا یا مُجْتَبی یا مُرْتَضی / إِنْ تَغِبْ جاءَ القَضَا ضَاقَ الفَضَا

Translation: Welcome, O Chosen One (mujtābā), O Content One (murtaḍā)! If you are absent, fate (qaḍā) arrives, and space (faḍā) becomes constrained.

Meaning: The King, upon encountering the Divine Physician, greets him with laudatory titles, understanding his presence as a source of relief and his absence as a cause for hardship and spiritual constriction.

This verse appears within the 'Story of the King and the Slave Girl,' uttered at the pivotal moment when the King encounters the Divine Physician. A fundamental point in this and many of Rumi's tales is that apparent events and desires serve merely as pretexts for attaining deeper, spiritual objectives. The King's initial pursuit of the slave girl, his infatuation, her illness, and his subsequent supplications were all instrumental in leading him to the 'Divine Physician.'

I have consistently emphasized the central role of 'patience' (ṣabr) in Rumi's path. Addressing the Physician, the King declares: 'O gift of God and dispeller of hardship, the meaning of 'al-ṣabr miftāḥ al-faraj' (patience is the key to relief).' He had endured for years, unaware that his true goal and desire would emerge through this path. This mirrors Rumi's own life; he had long awaited Shams-e Tabrizi, just as Shams sought a kindred spirit with whom to share his insights. Their meeting was the fruit of their mutual patience.

The epithets 'mujtabā' (the Chosen One) and 'murtaḍā' (the Content One) used by the King for the Physician signify a lofty station of divine election and satisfaction. Beyond these titles, a subtle point emerges as the King states: 'Your presence is the answer to every question; through you, problems are solved without dispute or contention.' This means that the very encounter with divine men, their mere existence in the world, can address many of our problems and questions. This connects to the concept of a 'transformation of perception' (tabdīl-e ḥiss); opening another eye that beholds new vistas, thereby unraveling complex knots.

The phrase 'in taghib jāʾa al-qaḍā ḍāqa al-faḍā' is an idiom found in proverbial literature, meaning that if such a man is absent, fate (misfortune or divine decree) arrives, and space becomes constricted for the individual. This verse illustrates the profound necessity of such spiritual presence for the expansion and relief of the soul.

A contemporary scholar, in a doctoral dissertation at SOAS University of London, argued for a specific pre-planned structure in Rumi's Masnavi, contrary to common belief. This scholar suggested that the words 'mujtabā' and 'murtaḍā' were not used arbitrarily but held a strong connection to the concluding verses of Book One (which recount the story of Amir al-Mu'minin Ali), alluding to Imam Hasan al-Mujtaba and Imam Ali al-Murtada. I must admit that I myself have not fully grasped this specific connection, but it is a commendable effort to uncover hidden dimensions within the Masnavi's text, and I hope this theory will be further explored and discussed in the future. In any event, from the King's perspective, this verse represents the pinnacle of his gratitude and understanding of the importance of a true guide's presence.

Key takeaways

• Apparent events and material desires often serve as pretexts for attaining deeper spiritual objectives.
• Patience (ṣabr) is not passive resignation, but an active awaiting for the ultimate fruits of the spiritual journey.
• The mere presence of divine friends and men of truth can answer many questions and resolve intricate problems.
• The absence of such guides and perfected individuals leads to spiritual constriction and the advent of hardship (qaḍā).
• Occasionally, a researcher may uncover novel aspects within a text that have eluded others' perception.