M6:187 — باد عمرت در جهان هم‌چون خضر / جان‌فزا و دستگیر و مستمر

Translation: May your life in this world be like Khizr's— Soul-refreshing, helping, and ever-enduring. Meaning: This verse is a fervent prayer from Rumi for Hesamoddin Chalabi, wishing him an eternal life akin to Khizr's, one that continuously enlivens souls and offers aid to others.

This verse is an ardent and heartfelt prayer from Rumi for Hesamoddin Chalabi. I observe that throughout the Masnavi, Rumi addresses Hesamoddin with the highest accolades and profoundest respect, and this instance is no exception. He invokes for Hesamoddin a life akin to Khizr's; Khizr and Ilyas are famed in our tradition for their immortality, and Rumi wishes for Hesamoddin such a perpetual existence that would be "soul-refreshing," "helping," and "ever-enduring."

This is not merely a conventional blessing; it is an embodiment of Rumi's ultimate generosity and humility. Rumi consistently disclaims ownership of the Masnavi. He states: "Since you were the origin of the Masnavi / If it increases, you have added to it." It was Hesamoddin who "drew it out," who brought forth the "spirits" and meanings from the unseen realm into the "trap of words" and gave them "form." This, to me, underscores Hesamoddin's irreplaceable role; he was not merely a scribe or an encourager, but a co-creator and co-author of the Masnavi.

Rumi explains in these very passages why he cannot openly express all that he knows about Hesamoddin. He alludes to the "pomp of the evil eye" (ṭumṭirāq-i chashm-i bad) and that he himself has suffered "soul-gnawing wounds" (zakhmhā-yi rūḥfarsā) from it. This "poison-breathing evil eye" (chashm-i bad-i zahrā-dam) acts as a barrier to the full expression of truth. He states that were it not for this impediment, he would narrate "a fraction of a hundred" of Hesamoddin's favors, but due to this danger, he can only speak of him "by hints, recounting the state of others." This is precisely the concept of taqiyya (protective dissimulation) or "rotten honor-codes" (nāmūshā-yi pūsīdeh) that Rumi previously elucidates through the story of Abu Talib (the Prophet's uncle) and his consideration of public opinion; social pressure and cynicism can sometimes hinder the full expression of truth, even for a great mystic. This "cunning of the heart" (dastān-i dil) is a clever pretext to safeguard the spiritual bond and stature of Hesamoddin. For these reasons, I see this verse not just as a prayer, but as a profound confession of Rumi's bond with his beloved, a bond carefully guarded against worldly desires and jealousies.

Key takeaways

• Rumi wishes for Hesamoddin Chalabi an immortal, Khizr-like life, full of blessings and continuous aid.
• This verse exemplifies Rumi's profound humility, attributing the very creation of the Masnavi to Hesamoddin.
• Hesamoddin played an indispensable role in giving form to the Masnavi's meanings; he was not merely a scribe.
• Rumi refrains from fully expressing his devotion to Hesamoddin due to the 'evil eye' and social pressures ('rotten honor-codes').
• This 'poison-breathing evil eye' acts as a barrier to the full expression of spiritual truths and deep relationships, even for mystics.