M6:1059 — بعد از آن بگرفت او دست بلال / آن ز زخم ضرس محنت چون خلال

Translation: After that, he took Bilal’s hand, Who, from the wounds of tribulation’s teeth, was like a toothpick. Meaning: This verse describes Bilal's extreme emaciation and frailty, likening him to a toothpick due to the severe wounds inflicted upon him by the teeth of suffering and torment.

This verse presents one of Rumi's most subtle and profound images, portraying Bilal's condition after enduring ruthless tortures and gaining his freedom. We observe the precision and artistic grace with which Rumi depicts Bilal's frail and suffering state. Bilal, from the wounds of the «ضرس محنت» (ḍirs-i miḥnat), meaning the bite of tribulation’s teeth, had become so thin and emaciated that he resembled a «خلال» (khilāl)—a toothpick. Here, khilāl is not merely a metaphor for thinness; it carries immense semantic weight.

Immediately, Rumi elevates this image to a high spiritual station. Bilal, who, due to intense suffering, resembles a toothpick, in fact transforms into a khilāl that finds its place not in just any mouth, but in the mouth of the «شیرین‌زبانان» (shīrīn-zabānān)—the sweet-tongued ones. And who could be sweeter-tongued than the Noble Prophet of Islam? It is as if Rumi wishes to convey that the afflictions and hardships had refined Bilal to such a purity and subtlety that he became worthy of intimacy with the Prophet's pure lips and mouth. This is a transcendence from apparent misery to inner proximity. The toothpick, though thin and seemingly insignificant, becomes a symbol of spiritual closeness and honor in the presence of the Prophet.

What I perceive here is a brilliant illustration of the 'soul's journey'—a journey where separations and hardships are not the end, but the very path to union and perfection. These pains and difficulties are not for mere torment, but for 'carving' the soul, preparing it for a higher station. As I have often asserted, Rumi in the Masnavi never fixes the image of sorrow and suffering; rather, he always places it within a framework of profound hope and spiritual transformation. Bilal's suffering is not one that leads to despair; rather, it is a 'green sorrow' that culminates in the joy of reunion.

It is here that Rumi, with utter devotion, places himself in Bilal’s shoes. He wishes, 'Oh, if only I were that Bilal, fainting beside the Prophet, and he would take my hand.' This demonstrates that 'thirst for a jug of water' that, even in the ocean of union, still longs for more sips. And this, as you know, stems from his spiritual lineage; for the Prophet's light shone upon Ali, and from Ali upon Rumi.

Rumi then illuminates this transformation with several other examples: copper that touches the alchemist's elixir and turns into pure gold; a destitute person who suddenly finds a beneficial treasure; a dying fish returned to the sea; and a lost caravan that finds the right path. These are all metaphors for the immense joy and spiritual salvation that follow hardships and suffering—a clear indication that the Masnavi is a book of «جلاء الاحزان» (jalāʾ al-aḥzān — polishing of griefs) and «طرب‌آور» (ṭarab-āvar — joy-bringing), not a source of sadness.

Key takeaways

• Even the most severe physical suffering (Bilal's emaciation) can be transmuted into spiritual purity and proximity to the divine.
• Rumi views hardships not as a source of despair, but as a tool for the soul's elevation and preparation for ultimate union.
• In Rumi's perspective, tribulation and separation are themselves a 'path' toward the ultimate union with the Eternal Beloved.
• Rumi's description of Bilal reveals his personal longing to experience such proximity to the Prophet; a deep yearning for the company of divine figures.
• The Masnavi transforms suffering into joy, and Bilal's example illustrates how profound grief can be a gateway to immense divine blessings and gifts.