M6:1362 — در گدایی طالب جودی که نیست / بر دکانها طالب سودی که نیست

Translation: In beggary, we seek a bounty that is not (yet); at the shops, we desire a profit that is not (yet). Meaning: This verse speaks to humanity's inherent drive to pursue things that do not currently exist, and, on a deeper level, to seek perfections and truths that have not yet manifested.

I interpret this verse within Rumi's broader discourse on humanity's innate drive towards the 'new' (now) and 'non-existence' (nistī). Humans are perpetually in pursuit of that which is not yet present, that which has not yet actualized. Rumi observes this phenomenon not only in mundane, daily affairs but also, more profoundly, in spiritual domains. For instance, "In beggary, we seek a bounty that is not (yet)" refers to a generosity not yet bestowed; "at the shops, we desire a profit that is not (yet)" signifies a gain not yet realized. In our fields, we seek a "harvest that is not," meaning a yield yet to be gathered; in our orchards, we seek a "palm that is not," a tree yet to be planted. Even in schools, we pursue a "knowledge that is not," a wisdom yet to be acquired. In hermitages, we seek a "patience that is not," a tranquility yet to be attained. These are all instances of the 'non-existents' (nistī-hā) that we strive for day and night. Rumi leverages this natural human inclination to transition towards a deeper concept. He posits that present existence does not encompass the entirety of reality; rather, 'non-existents' constitute the vast treasury (kan va makhzan) of God's creation (so'n-e Khodā). The unmanifest world, that which has not yet come into being, is far grander and more expansive than what has appeared. "With the vehicle we have acquired today, we rush towards the future, indeed towards non-existents, to bring them into existence." This 'non-existence,' in the Sufi sense, is the poverty (faqr) and non-being (adam) that holds the essence and core of perfection. When Rumi declares, "I remain intoxicated by non-existence, not by the existent / For the Beloved of non-existence is more loyal," this is his meaning. We seek to actualize matters that reside in the treasury of non-being. This pursuit of non-existence ultimately leads to "placing one's foot upon oneself" (pā bar khwud nihādan) and "consenting to one's own annihilation" (riẓā dādan bi fanā-yi khwīsh). It is there that one will discover the entire world within oneself, attaining the absolute Sufi poverty that is identical with divine richness.

Key takeaways

• Humanity is perpetually in pursuit of 'non-existents' (nistī-hā) and the 'new' (now), not only in material affairs but profoundly in spiritual domains.
• That which is 'not' today is the vast treasury and source of divine creation, destined to become 'existent' in the future.
• The seeking of 'non-existence' in bounty, profit, knowledge, or tranquility exemplifies humanity's innate drive for perfection.
• Rumi views this inclination towards 'non-existents' as a bridge to the Sufi concept of 'poverty' (faqr) and 'non-being' (adam).
• Consenting to one's own 'non-being' and annihilation (fanā) is the path to discovering the entire world within oneself and achieving divine richness.