M6:1035 — گفت صدیقش که این خنده چه بود / در جواب پرسش او خنده فزود

Translation: His Companion (Siddiq) asked: "What was this laughter for?" / In reply to his query, his laughter only increased. Meaning: Abu Bakr asks the Jewish merchant who sold him Bilal why he is laughing, and the merchant responds with even greater mirth, explaining his joy over the transaction.

This verse recounts a pivotal moment in the story of Abu Bakr al-Siddiq's purchase of Bilal, a narrative Rumi repeatedly employs to illuminate his most profound mystical and ethical insights. Here, we encounter a deep dichotomy between two modes of perception, two systems of valuation, and two levels of understanding. The Jewish merchant, referring to Bilal as an 'aswad ghulām' (black slave), is consumed by jubilant laughter, convinced that he has cunningly outmaneuvered Abu Bakr and successfully swindled him. He deems Bilal worthless and believes he has sold him at an exorbitant price to a naive enthusiast. Ignorant of the true value of the 'commodity' in his possession, he interprets Abu Bakr's fervent desire simply as 'istīza' (stubborn haggling) that arbitrarily inflated the price.

Abu Bakr, however, in his capacity as 'Siddiq' — one who embodies truthfulness and profound inner fidelity — views the situation from an entirely different vantage point. He transcends Bilal's outward appearance to perceive his 'jān' (soul/essence), a soul whose worth equals that of two worlds. This is precisely the insight of 'gawhar-shināsī' (gem-recognition) that Rumi emphasizes throughout the Masnavi. For Abu Bakr, Bilal's blackness is not a defect that diminishes his value; rather, it is akin to 'red gold that has been blackened,' pure gold deliberately darkened to protect it from the grasp of thieves and plunderers. This analogy finds its roots in the Malamatiyya tradition of Sufis, who intentionally adopted an unappealing exterior to eschew ostentation and guard themselves from superficial admirers. Bilal's dark complexion, then, functions as a veil over his inner radiance, a veil that only the eyes of a Siddiq are capable of piercing.

The juxtaposition of 'jān' (soul) and 'lawn' (color) in this verse encapsulates Rumi's worldview. He teaches us that the true value of things and people lies not in their external forms but in their formless essence and hidden soul. The Jew, through his escalating laughter, exposes his own ignorance of Bilal's intrinsic worth, while Abu Bakr, with his penetrating gaze, not only discerns Bilal's soul but also strikes an eternal bargain for a 'jewel' whose price cannot be compared to any 'walnut.' This arrogant laughter of the Jew is, in essence, the laughter of one who has lost a gem for a pittance, utterly unaware of his own profound loss.

Key takeaways

• Ignorance vs. Insight: The story of Bilal highlights the contrast between those fixated on outward forms (the Jew) and those with inner insight (Siddiq).
• Inner Value: The true worth of individuals resides in their 'jān' (soul/essence), not in their 'lawn' (color/appearance).
• Gem-Recognition: Only a 'gem-recognizer' can discern pure 'red gold,' even if it has been 'blackened' to conceal its value.
• Malamatiyya Mode: Bilal's blackness is like 'red gold that has been blackened'; an outward guise adopted to protect inner value or avoid ostentation.
• Eternal Transaction: Abu Bakr, with his spiritual gaze, acquired a jewel worth two worlds instead of a mere slave, completing a profound spiritual transaction.