M6:1844 — باز ارجاء خداوند کریم / در دلش بشار گشتی و زعیم

Translation: Once more, the Generous Lord's arjāʾ (divine deferment/hope-giving) Became a harbinger of good tidings and a guarantor in his heart.

Meaning: This verse conveys that even when divine answers are delayed—a process Rumi calls arjāʾ—this very deferment, paradoxically, cultivates hope and glad tidings in the seeker’s heart, with God Himself acting as its ultimate guarantor.

This verse from the Masnavi, M6:1844, delves into a profound aspect of the human-divine relationship, emerging from the story of the man seeking lawful sustenance during the time of David. Rumi states: "Once more, the Generous Lord's arjāʾ / Became a harbinger of good tidings and a guarantor in his heart." The term arjāʾ here is rich with multiple meanings: it refers both to the deferment or delay in the answering of prayers and, paradoxically, to the instilling of hope and encouragement. Despite their apparent contradiction, these two meanings are deeply intertwined in Rumi's thought. A seeker, experiencing a delay in divine response, might naturally fall into suspicion or despair. Yet, Rumi explains that this very divine arjāʾ itself becomes a source of glad tidings (bashār) and renewed hope, breathing new life into the supplicant's heart.

Rumi subtly adds the concept of zaʿīm, meaning a guarantor or protector. This implies that in moments of anxious waiting and potential despair, God Himself becomes the protector and guarantor of the heart, never abandoning it. This signifies a continuous and active divine presence and guardianship, even amidst silence and delay.

Immediately following this verse, Rumi introduces one of the Masnavi's most pivotal teachings: the principle of khafḍ wa rafʿ (lowering and raising). Our world, both in its natural phenomena and human experiences, is in a constant state of flux. Earth and sky, day and night, spring and autumn, health and sickness, famine and abundance, peace and war—all are manifestations of this divine law. These transformations are tests (iftitān) for humanity. Therefore, if a prayer is delayed, or our circumstances are turned upside down, we should not harbor ill thoughts about existence. Rather, these are integral parts of the world's harmonious dance, orchestrated by divine khafḍ wa rafʿ. Just as this world trembles like a leaf caught between the north wind and the poisonous wind, our souls too, in this constant motion, become the dwelling place of khawf wa rajāʾ (fear and hope). In this oscillating world, one must always navigate between apprehension and optimism, never yielding to absolute despair nor becoming utterly heedless.

I have always maintained that Rumi was a man of perpetual renewal, a nawshavandeh. He was not bound by the past; like a flood that only moves forward, he never looked back to correct or edit his earlier words. The Masnavi is the continuous flow of his present spiritual state. This perspective offers a profound lesson when dealing with the delay of divine answers. It is as if Rumi tells us that in confronting divine arjāʾ, we must not cling to past suspicions or despair. Instead, we must continuously renew ourselves, nurturing fresh hope and glad tidings with every deferment. This is the very spirit of renewal and forward movement that Rumi embodied and urged upon us.

Key takeaways

• Divine arjāʾ, or the delay in answered prayers, is itself an opportunity to strengthen hope and receive new glad tidings.
• In moments of waiting and longing, God acts as the guarantor and protector of the seeker's heart, never abandoning it.
• The world and human conditions operate under the constant principle of khafḍ wa rafʿ (lowering and raising), which is divine will.
• The human heart perpetually oscillates between khawf wa rajāʾ (fear and hope), a natural response to the transformations of existence.
• Rumi emphasizes continuous renewal; in facing delays, one must move forward with hope instead of dwelling on past disappointments.