M6:3988 — یوسف وقتی دو ملکت شد کمال / مر ترا رام از بلاد و از جمال

Translation: You are the Joseph of this age, your perfection lies in two kingdoms: That which has made you captivating, both through realms and through beauty.

Meaning: The King of Rome praises Imru' al-Qays, acknowledging his dual perfection: control over vast territories and a captivating, Joseph-like beauty. He views Imru' al-Qays as the epitome of worldly accomplishment.

This verse, from the tale of Imru' al-Qays, the "Joseph of his time," captures the Roman King's praise for him. Here, the discourse revolves around two perfections a human can possess in the manifest world: one is the perfection of "bilād" (realms), signifying kingship and dominion over lands and people, and the other is the perfection of "jamāl" (beauty), representing outward attractiveness and charm. The Roman King perceives Imru' al-Qays as a contemporary Joseph who has brought these two perfections to their zenith. His beauty, combined with his kingly might, has enslaved men by his sword and captivated women by his cloudless, sun-like countenance.

Yet, Rumi, in his characteristic depth, looks beyond this superficial description. As the story unfolds, Imru' al-Qays, instead of embracing this "philosophy"—a term Rumi employs here with a touch of disdain, implying empty or meaningless discourse—and accepting the offer of kingship, suddenly "uncovers his face-covering" (vā kard az sar rūypūsh) and reveals the hidden secrets of his heart. It is at this juncture that Rumi transcends the worldly "philosophizing" and arrives at the language of "love and pain" (ʿishq-o dard), which leaves even the Roman King bewildered and enchanted, just like Imru' al-Qays himself.

I believe this narrative serves as an excellent illustration of the concept of "mann-e ākhir" (the final straw or weight) that Rumi frequently alludes to. Just as analytical philosophers of causality, or even Collingwood in his historical analyses, observe that we often attribute causality to the very last link in a long chain of events, so too is "love" the "mann-e ākhir" in Rumi's narrative. It is that ultimate, unexpected weight that settles upon the ship of "human existence" and "worldly sovereignty," causing it to capsize or undergo a profound transformation. It is this love that causes both Imru' al-Qays and the Roman King to become disaffected with "throne and girdle" (takht-o kamar), sending them on an uncharted journey into the realm of spiritual madness. This is not the first time love has committed this "sin" (of displacement and detachment from dominion), and it signifies love's destructive yet ultimately creative power, which renders superficial and worldly perfections insignificant, opening the path to a more authentic experience.

Key takeaways

• Worldly perfection is embodied in two aspects: dominion over lands and physical beauty (bilād and jamāl).
• Shallow philosophy and empty rhetoric crumble before the profound truths of love.
• Love acts as the "mann-e ākhir" (the final straw), a decisive force capable of overturning worldly systems.
• Detachment from sovereignty and worldly appearances is a direct consequence of love's transformative power.
• Rumi portrays outward beauty and worldly power as mere preludes to the unveiling of love's deeper influence.