M6:2009 — ای ضیاء الحق حسام دین و دل / کی توان اندود خورشید‌ی به گل

Translation: O Husam al-Din, light of Truth and spirit's core, / How can a sun be plastered over with mud? Meaning: Rumi addresses Husam al-Din Chalabi, his companion and scribe, lamenting those who envy him and seek to obscure his radiance. He likens Husam al-Din's spiritual stature to an unhideable sun, asserting the futility of malicious efforts to diminish him.

This verse emerges from one of Rumi’s most passionate and fervent moments, where anger and love intertwine, compelling him to fiercely defend the divine sanctuary granted to Husam al-Din. “O Husam al-Din, light of Truth and spirit's core” is a direct address to Husam al-Din Chalabi, Rumi’s intimate confidant and the very reed-player of his verses, without whom the Masnavi would not exist. This testifies to Husam al-Din’s exalted status in Rumi’s eyes; not merely an ordinary companion, but a “light of Truth” (Ziyāʾ al-Ḥaqq) and a “sword of faith and heart” (Ḥusām-i Dīn u Dil), metaphorically protecting Rumi’s spirit and essence from envious detractors.

Rumi, having just described his own spiritual fervor during moments when he felt as if he were reciting “I spent the night with my Lord” (abīt ʿinda rabbī) and plunging into a “sea of fire,” suddenly turns to Husam al-Din and exposes the ill intentions of his adversaries. This verse alludes to a well-known proverb: “How can a sun be plastered over with mud?” Rumi transforms this common wisdom into a profound metaphor: Husam al-Din is an all-shining sun whose radiance is so manifest and powerful that the attempts of these “clods of clay” (gil-pāreh-hā) – referring to base, earthly individuals consumed by envy and malice – to obscure him are both ludicrous and futile. These “clods of clay” are those very figures I have frequently referenced in my lectures, reminiscent of those who cast Joseph into the well.

I have repeatedly stated that Rumi not only considered Husam al-Din a vessel for the divine breath but saw his very existence as the embodiment of divine grace. This point is further elaborated in the subsequent verses of this section: “In the mountains, rubies are your witness / Gardens brim with your laughter.” These similes reveal the profound impact of Husam al-Din’s presence on the entire cosmos. Precious rubies within mountains and vibrant, laughing gardens all speak of the radiance of his being. It is as if Husam al-Din’s spiritual light, like the natural sunlight, fertilizes nature and brings forth beauty. How can such a sun, whose effects are evident throughout the world, be covered by a few insignificant lumps of mud?

This is not merely a defense of Husam al-Din; it is the manifestation of a divine “jealousy” or zeal within Rumi. He cannot bear to see a divine truth, manifested in Husam al-Din, assaulted by ignorance and envy. This verse is a cry born of both love and wrath, not only praising Husam al-Din but also crushing the envious in their baseness, preserving the lofty position of the spiritual guide from reckless attack. Here, Rumi is no longer “silent” (khāmūsh); he is beside himself, revealing secrets, even though he himself, due to a lack of intimate confidants, occasionally had to pour his heart into a well, like Ali.

Key takeaways

• Husam al-Din Chalabi's spiritual stature for Rumi is so high that he is called the 'Light of Truth' and 'Sword of Faith and Heart'.
• Envious attempts to diminish Husam al-Din's greatness are futile and laughable; one cannot cover the sun with mud.
• Husam al-Din's spiritual light, like the natural sun, is a source of blessing and beauty in the world (symbolized by rubies and gardens).
• This verse reflects Rumi's 'divine zeal' to preserve truth and defend spiritual masters against ignorance and malice.
• At times, Rumi's love and wrath combine so intensely that he breaks his 'silence' and proclaims truths fearlessly.