M6:3838 — وآن عنایت هست موقوف ممات / تجربه کردند این ره را ثقات

Translation: And that Divine Grace is conditional upon death (of the self); the trustworthy ones have experienced this path. Meaning: This verse asserts that divine grace and favor are only bestowed after the death of the ego and the abandonment of individual striving, a truth confirmed by reliable mystics who have walked this path.

This couplet presents one of Rumi's foundational propositions, identifying the central pivot of spiritual journey not in individual striving and effort (ejtehād), but in the grace and favor (ʿenāyat) of the Divine Presence. I have often emphasized that Rumi is not among those mystics who relegate everything to human free will. He posits that "one grace is better than a hundred efforts; effort is fraught with a hundred corruptions." This means a special divine attention, a unique generosity from the Beloved, is far superior to countless human endeavors, which themselves are perpetually susceptible to corruption and flaws. Human striving, springing from the 'self,' is tainted by self-regard and pretension, and thus cannot truly open the path.

So, what is the condition for this grace? Rumi explicitly states: "conditional upon death (mowqūf-i mamāt)." This death is not merely physical demise, but the death of the ego, the relinquishing of all 'tricks' (ḥīla). As the Sufis have famously said, "Al-ḥīlatu tark al-ḥīlah" — the best strategy is to abandon all strategies. When there is no self to employ cunning, the way for grace opens. This is the 'effacement' (maḥw) that Rumi contrasts with 'grammar' (naḥw); "Know that here, effacement is needed, not grammar." Divine outpouring and favor thus flow only upon souls that have emptied and annihilated themselves.

Rumi here openly introduces the concept of 'fortune' or 'destiny' (bakht) and predestination. He states that divine grace is akin to one's fortune, and some are fortunate, others are not. This is a truth that mystics have never concealed. If we open our eyes and observe the world and humanity, we see that divine blessings are not distributed equally. Some possess more intelligence and talent, some more beauty, some more health. Lands are also similarly diverse; some reside by oceans in green pastures, others in parched deserts. This inequality in the distribution of 'natural blessings' extends to the distribution of 'spiritual graces.' Therefore, one should not assume that if someone fails to reach their spiritual destination, it is solely due to insufficient effort. Sometimes 'fortune' is not a companion; sometimes 'grace' does not arrive.

However, Rumi does not convey this in a despairing tone. He points to the path: "the trustworthy ones (seqāt) have experienced this way." This means my words are not mere conjecture or hypothesis, but are based on the experience of those who have walked this path and reached their destination. Seqāt refers to those who are reliable, whose word is accepted. These are the ones who have tasted the 'death' of the ego, experienced 'selflessness,' and attained divine favor and grace. Thus, Rumi's statement is not merely a theological decree, but an empirical testimony from those who have traversed this path before us and grasped its secret.

Key takeaways

• Divine grace (ʿenāyat) is a prerequisite for spiritual journey and superior to individual striving (ejtehād).
• This grace is attained only after the death of the ego and the abandonment of all self-generated 'tricks.'
• The 'death of the self' implies relinquishing all self-regard and complete surrender to divine will.
• Rumi explicitly states that the distribution of divine graces is unequal, akin to 'fortune' or 'destiny.'
• This truth is confirmed by the 'trustworthy ones' (seqāt)—reliable mystics who have personally walked this path.
• The ultimate goal is to abandon reliance on personal efforts and surrender to divine bounty.