M6:3890 — آن بزرگین گفت ای اخوان خیر / ما نه نر بودیم اندر نصح غیر

Translation: The eldest said, "O good brothers, Were we not 'male' when advising others?" Meaning: The eldest brother in the story reproaches his siblings, questioning why they, who were once powerful advisors and guides to others in their struggles, now find themselves helpless and bewildered in the face of their own suffering and the pangs of love.

This verse is a poignant moment from the profound narrative of the three princes, who find themselves ensnared in the throes of love. The eldest brother, in a state of profound bewilderment and distress, addresses his siblings: "Were we not 'male' when advising others?" The term 'male' (نر, nar) here does not refer to gender, but rather to courage, capability, and authority in both speech and action. He recounts how, in times past, others—their subordinates, who would lament their poverty, fear, and tribulations—would seek their counsel. To these supplicants, the princes would respond with resolute firmness: "Complain not so much of hardship; / Be patient, for patience is the key to relief."

This critique is a deep indictment of scholars who preach but do not practice, and preachers who fail to be admonished by their own words. Through the voice of the eldest brother, Rumi delves into the fundamental question of how one who imparts the key of patience to others can, in their own moment of crisis, lose sight of it. He asks in astonishment: "What happened to this key of patience now? / Alas, has the law become abrogated? What has happened?" The mention of 'law' (qānūn) here is noteworthy, as highlighted by the late Jalal Homayi, being a rather unusual term in pre-Mevlevi Persian literature, suggesting an underlying principle-based approach to the matter.

Rumi uses this predicament to elucidate the true nature of sabr (patience). For him, patience is not a passive withdrawal or idleness, but an active resistance, steadfastness, relentless pursuit of a goal, and the endurance of hardships in the process of labor and striving. As the Holy Quran emphasizes, "And they enjoin upon one another truth and enjoin upon one another patience." One must be patient, much like a gardener who plants a seed and endures the challenges in anticipation of fruit. It is this active resilience that yields results, not fruitless waiting.

Ultimately, this verse transforms into a mirror for anyone who assumes the role of an advisor or teacher. If words do not emanate from the heart and are not accompanied by action, how can they settle in another's heart and have any effect? Through the dialogue of these princes, Rumi reminds us all that the greatest challenge lies in applying one's own teachings in the personal junctures of life, especially when love and the heart's yearning intervene, which can disarm even the most capable of advisors.

Key takeaways

• Failing to practice one's own counsel leads to helplessness, both for the advisor and the advisee.
• To be 'male' (nar) in advising implies capability and authority in guiding others, not gender.
• True patience is active resilience in the face of challenges, not passive waiting or idleness.
• Love and heartfelt yearning can sometimes disarm even the most capable advisors when confronted with their own suffering.
• The call to patience must emanate from the preacher's own steadfastness and perseverance to be effective.