M6:4172 — یا درین ره آیدم آن کام من / یا چو باز آیم ز ره سوی وطن

Translation: Either in this path my desire will come to me, Or when I return from the way to my homeland. Meaning: This couplet articulates the unwavering resolve of the spiritual seeker, asserting that their ultimate goal will manifest either during the journey itself, or upon its completion and their return to their spiritual origin.

This couplet, M6:4172, though seemingly simple, conveys a profound mystical message emphasizing the seeker's steadfast resolve on the path of spiritual journeying. It follows Rumi's discussion of the 'Mujahid' (striver), stating that 'the Mujahid will not cease striving, even though he knows of God's abundant bounty.' This spirit of perseverance, of someone earnest and determined, is what Rumi extols.

Here, the seeker faces two possibilities, both leading to their ultimate aim. They declare: 'Either in this path, my desire and goal will come to me,' meaning fulfillment occurs during the journey itself; 'Or when I return from this path and go towards my true homeland, I shall attain it.' The precise point is that sometimes, as Rumi mentions elsewhere, the Divine provides 'sustenance' and 'bounty' not from where we expect, but 'from whence he does not expect' (min haythu lā yaḥtasib). This Quranic phrase finds its best application here. Sometimes the seeker searches for something in one place, but God grants it in another, or even upon returning from the journey, in their 'home' (ḥaḍar), despite all their thought and effort having been directed at finding it on the journey. These convolutions, these delays, these plays of destiny, all are imbued with wisdom for the one who has embarked on the path and is a true seeker; for them, these are sagacious games.

I have always emphasized that Rumi’s perspective here differs from Hafez. Hafez sometimes becomes enamored with the Beloved's locks and 'does not resolve to return home' (ʿazm-i waṭan namīkunad), meaning his heart wishes to remain in that state of separation. But Rumi is not so; he is the seeker of return, for 'whoever remains far from their origin / seeks again the time of reunion.' This beyt too proclaims the same: I will either find it on the path, or I will return and find it. In any case, I will not abandon my quest. The verse, 'I will seek the Beloved with such diligence and alacrity / until I realize I needed not to seek,' complements this couplet perfectly. It means I will earnestly pursue the Beloved until I reach a point where I understand that the Beloved was always with me. This realization of Divine Immanence (maʿiyyat-i Ḥaqq), the truth that 'He is with you wherever you are' (wa huwa maʿakum aynama kuntum), becomes clear to our hearts only after 'long journeys.' The Divine declares His 'with-ness,' but 'seals' the heart so that we may not grasp this secret simply or 'directly' (tard), but rather, after traversing the path and striving, it reaches the ear of our soul 'indirectly' (ʿaks).

Rumi likens this process to the 'Rule of Two Errors' (qāʿida-yi khaṭā’ayn) in ancient mathematics—a rule by which one arrived at the correct answer from two errors. In the spiritual path, you might seemingly 'err,' go to a place where the goal is not to be found, or seek something that you should not have sought. However, these 'errors' and these long journeys are themselves a means for the ultimate truth to be illuminated. The truth being that the goal was neither in the separation from the homeland, nor perhaps precisely at that moment on the path, but in the return and the realization of Divine Immanence. The seeker must undertake these journeys and experience these 'errors' until 'thereafter he says, had I known / this immanence, how would I have sought Him?' This knowledge is the knowledge of the journey's very purpose, and it is never attained by the sharpness of intellect.

Key takeaways

• The seeker's resolve and perseverance in quest are crucial, even when facing delays and complexities on the path.
• The desired goal may be attained not during the journey itself, but upon returning to one's true homeland (certainty in presence).
• Divine wisdom sometimes manifests through 'complications' and 'delays' to lead the seeker to sustenance 'from whence he does not expect.'
• The ultimate aim of spiritual journeying is the realization of God's 'with-ness' (ma'iyyat): He is always with us, though this understanding requires long travels.
• Seemingly 'erroneous' or fruitless journeys, like the 'Rule of Two Errors,' contribute to the clarification of truth and the attainment of the desired.