M6:3105 — شد سوی تبریز و کوی گلستان / خفته اومیدش فراز گل ستان

Translation: He went towards Tabriz and the street of the rose garden, his hope sleeping atop the rose-gatherer (or rose-place). Meaning: This verse describes a journey towards a desired destination (Tabriz and a rose garden), where the individual's hope rests in a state of suspended animation or expectant quietude, not yet fully realized.

In this verse from the Masnavi, Rumi depicts a journey to Tabriz and a rose garden, with an image of 'hope' sleeping 'atop the rose-gatherer (or rose-place).' This is a rich, multi-layered image that can be viewed from various angles. The crucial point here is the state of 'sleeping' hope; it is neither dead nor vibrantly awake, but in a state of expectation and tranquility. This must be understood within the broader context of Rumi's worldview.

I believe the world is a mirror in which God manifests Himself. Although Sa'di suggested, 'You are too great to appear in a small mirror,' Rumi held that every mirror, to the extent of its capacity, reflects divine beauty. This is why Moses, upon returning from Mount Sinai with his face radiant from divine manifestations, fashioned a veil for himself from 'his own garment.' This veil was of a nature congenial to Moses himself; had it been of a different kind, it would not have withstood the light and would have torn. This is the principle of congeniality (mujanaset) that is deeply rooted in Rumi's discourse, captured by the line, 'The fire becomes indebted to the burnt wick / Because it was already familiar with fire.' Fire clings to a wick that is already familiar with fire, not to just anything else. This readiness and congeniality are conditions for receiving light and manifestation.

This movement towards Tabriz and the rose garden, and the sleeping hope, can be an allusion to both an inner and outer journey simultaneously. Tabriz, as the abode of Shams, was always a symbol of the station of love and knowledge for Rumi. The rose garden (golestān), whether a literal garden or a spiritual realm of flourishing, is a destination and a desired state towards which the spiritual seeker steps. But why is hope 'sleeping'? This sleep of hope is not out of despair, but out of trust and confidence. It is as if the seeker knows they will reach their destination, but has entrusted the timing to the Divine, allowing their hope to slumber in that serene bed. This is a form of mystical surrender, a kind of 'active waiting' where the seeker, instead of being restless and hurried, continues the path in tranquility. This sleeping of hope can be an indication that some manifestations and achievements in the spiritual journey require specific time and conditions for their awakening and flourishing. The seeker brings themselves to the destination, but the ultimate blossoming is not in their hands, and they must yield to that specific time with their 'sleeping hope.'

Key takeaways

• The world is a mirror for the manifestation of divine beauty; every being reflects it according to its capacity.
• The principle of congeniality (mujanaset) is a condition for receiving and absorbing divine light and grace, just as fire clings to a wick familiar with fire.
• The journey to Tabriz and the rose garden can be both a physical journey and a metaphor for an inner journey towards spiritual perfection and knowledge.
• Hope 'sleeping' is not a sign of despair, but a symbol of trust, mystical surrender, and active waiting for the realization of aspirations.
• Some manifestations and achievements on the spiritual path require specific time and conditions for blossoming, for which the seeker must calmly await their awakening.