M6:3512 — تا به آخر چون بگردانی ورق / از پشیمانی نه افتم در قلق

Translation: Until the end, when You turn the page, May I not fall into distress from regret. Meaning: This couplet is a supplication to God, asking that by the end of life, truths be revealed as they truly are, so that one does not experience regret and anxiety in their final moments.

I believe this couplet articulates one of humanity's deepest and most vital requests from God, a plea rooted in our understanding of “God’s guile” (makr-i ḥaqq). Here, Rumi points to a concept found earlier in the Holy Qur’an, where God refers to Himself as “the Best of Schemers” (khayr al-mākirīn). This divine “guile” is not to be understood as negative deception; rather, it is what I call “lawful magic” (siḥr-i ḥalāl) that sometimes veils our eyes from truths and sometimes unveils them. This divine constriction and expansion of the heart's eye—showing the moon as a nightmare or the bottom of a well as a pleasant garden—all stem from His power. Indeed, sometimes humans are so caught in the trap of illusions and sophistry that they see neither ugliness as ugly nor truth as true. This misguidance results from this enchanting play of God, which is, of course, based on His wisdom and justice. The Prophet Muhammad (PBUH) himself was aware of this point and, therefore, uttered the famous prayer: “Rabbi arina al-ashya’ kama hiya”—“My Lord, show us things as they truly are.” This prayer is the essence of gnosis, for man knows that his eyes can be deceived, his heart can be inclined towards falsehood, and truth can remain hidden from him. Thus, in this couplet, Rumi, speaking through the voice of the Prophet (PBUH) or on behalf of any seeker, expresses this very request: “Ta ba ākhir chun bigardāni waraq, az pashīmānī nayoftam dar qalaq.” This “page” (waraq) can be the page of life, the leaf of destiny, or the book of deeds that is returned to us at the end. And “distress” (qalaq) is the deep anxiety and perturbation that arises from the regret of realizing past mistakes and misunderstandings. This regret is not merely from individual error but from failing to grasp the truth of matters. The gnostic knows that heaven and hell are not static institutions but are “in the making.” Humans, by their passions and desires, provide the fuel for the fire of hell, and by their good deeds, they construct paradise. If, at the end of life, we realize that we have ignited fires rather than planted gardens, that distress and regret will seize us. Ultimately, this is a request to God to deliver us from this final suffering through His “divine guile” and “lawful magic”; that is, to keep the eyes of our hearts so open that truth never appears inverted to us, and we do not face a soul-crushing remorse at the journey’s end. This station is beyond gratitude and complaint; it is the station of seeking pure insight, so that the conduct of life is not built upon error and mirage.

Key takeaways

• The couplet is a profound prayer for discerning truth from God, to be spared from ultimate regret.
• The concept of "God's Guile" (makr-i ḥaqq) as divine "lawful magic" (siḥr-i ḥalāl) highlights God's role in the heart's perception.
• The Prophet's prayer, "Rabbi arina al-ashya’ kama hiya" (Lord, show us things as they are), epitomizes true gnosis.
• The "page" (waraq) refers to our life and deeds; "distress" (qalaq) is the anxiety stemming from profound regrets and misunderstandings.
• Heaven and hell are actively "in the making," shaped by our own passions and virtues.
• The ultimate goal is to achieve an insight that ensures one's life path is not built upon error and illusion.