M6:2598 — نفع و ضر هر یکی از موضعست / علم ازین رو واجبست و نافعست

Translation: The benefit and harm of each depend on its proper place; thus, knowledge of this is obligatory and beneficial. Meaning: This verse posits that nothing is inherently good or evil; rather, the benefit or harm of any phenomenon hinges on its context and proper position. Therefore, the knowledge to discern the right place for everything is both essential and advantageous.

Following up on Mowlana's discourse on justice, this beyt introduces a crucial point. Previously, Mowlana defined justice as 'placing something in its proper position' (wadʿ andar mawżeʿash) and injustice as 'placing it improperly' (wadʿ dar nā-mawqeʿash). Now, he adds that there is no absolute good or absolute evil. Even attributes and actions like anger, forbearance, advice, and strategy (makīd—meaning calculated planning, not deceit) are not inherently good or bad. Their benefit or harm depends entirely on their mawżeʿ, their context or position. In other words, the moral or functional value of anything is relative and contingent upon its setting.

It is precisely for this reason that Mowlana immediately states, "knowledge of this is obligatory and beneficial" (ʿelm azīn raw wājeb ast-o nāfeʿ ast). The 'knowledge' (ʿelm) here is not abstract, general erudition; it is specifically the knowledge of "the proper positions of things" (mawāżeʿ-e ashyāʾ). It is the wisdom that teaches us what to apply, where, and when, to achieve benefit and avoid harm. For instance, offering advice can be good in certain situations, but for a suspicious or 'over-imaginative' person (khayāl-andīsh), it is futile and even detrimental. The more you try to reason with them, the more their suspicion grows. In such cases, giving advice is an act of wadʿ dar nā-mawqeʿ—placing it improperly.

To clarify this point, Mowlana employs concrete examples. He says that sometimes "halva, at the wrong time, produces bile" (ḥalwā bī-awān ṣafrā konad). Giving sweets to someone with a bilious temperament is harmful, whereas it might be beneficial for a phlegmatic one. This illustrates how an object (halva) or an action (giving halva) can be either beneficial or harmful depending on a person's temperament and condition. Similarly, sometimes the "chastisement that befalls a poor person" (zajr-ī ke bar miskīn rawad) is better and more meritorious than "bread and halva" (comfort and pampering). If temporary discipline or suffering steers someone away from wrongdoing and back onto the right path, it is ultimately good, even if outwardly harsh. This resonates with the saying, "the stick falls on the dust, not on the felt" (chūb bar gard oftad na bar namad)—the blow is aimed at cleansing the vice and impurity, not harming the person themselves. Just as a stick is used to beat dust from a carpet, not to damage the carpet itself. The ultimate goal is purification from wickedness.

This insight has deep philosophical roots, seeking good and evil not in the essence of things, but in their relationships and contexts. This dictum lays the foundation for wise ethical action and sagacious governance; it implies that decision-making in any situation requires precise knowledge of that situation, the state of the agent and object, and the potential outcomes. Disregarding this 'proper position' (mawżeʿ), be it in politics, medicine, or personal relations, will inevitably lead to 'improper placement' and injustice.

Key takeaways

• Nothing is inherently good or evil; the benefit or harm of any phenomenon is relative to its context and position.
• Justice means placing everything in its proper position and context; any misplacement constitutes injustice.
• True knowledge encompasses not only understanding the nature of things but also discerning their appropriate context and application.
• Inattention to the proper placement of an action or quality can lead to inverse and detrimental results; even kindness can be harmful if misplaced.
• Temporary discipline or hardship, if intended to correct and guide an individual to the right path, is superior to misplaced and unhelpful pampering.
• The purpose of harsh engagement is to eradicate wickedness, not to harm the person themselves, akin to dusting a carpet rather than beating the carpet itself.