M6:3208 — خاک ره چون چشم روشن کرد و جان / خاک او را سرمه بین و سرمه دان

Translation: If the dust of the path brightened the eye and soul, then see that dust as kohl and know it as kohl. Meaning: This verse asserts that the true identity of things is defined by their effect and function; if something produces an outcome beyond its apparent nature, its real identity shifts to reflect that effect, just as dust that brings light to the eye is no longer mere dust, but kohl.

This verse, within a series of Rumi's similitudes in the Masnavi, conveys a profound mystical and philosophical message: the identity of things is intrinsically linked to their function and effect, not merely to their apparent essence or initial designation. I have often emphasized that Rumi, unlike other thinkers who seek to define the nature of things, focuses on their role and function. This is precisely what we discuss when speaking of a human being transforming into a perfect human (insān-e kāmil) or becoming “full of God.”

I have previously stated that if a piece of iron is placed in a furnace, it becomes so incandescent that when removed, it possesses all the attributes of fire: heat, burning, and luminosity. If you test it, placing your hand upon it, it will burn. The iron is no longer mere iron; through proximity and connection to the fire, it becomes fire itself. Similarly, in the Sacred Hadith (Hadith Qudsi), it is said that a servant reaches a state where God becomes their eye, hand, and tongue. These are analogies to comprehend the truth that a servant, in the crucible of divine proximity, transforms so profoundly as to acquire divine attributes, and their actions become divine actions.

Rumi applies this logic in other instances too. For example, regarding bread that causes diarrhea, he says it is no longer bread, but 'mahmoudeh' (a strong purgative) or scammony; for it no longer performs the function of bread, but has a medicinal, laxative effect. In contrast, this verse emerges. If dust is applied to the eye and, instead of blinding, it brightens the sight, then it must be recognized as kohl. For it is kohl that bestows brightness upon the eye, not dust. Therefore, dust with the property of kohl is no longer mere dust; it is kohl.

This is the same lesson Rumi employs concerning sainthood (wilāya) and prophethood (nubuwah). When a prophet, in the capacity of the "Tongue of Truth" (Lisān al-Ḥaqq), speaks, that speech is no longer merely his own, but the word of God ("You threw not when you threw, but Allah threw"). Or when he says that fruit grows "from the very tray itself," not merely placed upon it, it signifies that what emanates from the divine saint is a product of their own being and a manifestation of their existence, not something borrowed from outside. Likewise, a basket from which apples grow is referred to as a tree.

All these teachings instruct us that the identity of a being, on a mystical level, must be recognized not by its outward form, but by the effect and grace it bestows. When a human being reaches the state of being "full of God," their existence intensifies such that they can emanate light through "unconventional ways" and produce effects that transcend material nature and ordinary mechanisms. Thus, this dust (the spiritual seeker) if it brightens the eye of the soul, is no longer mere dust, but a divine kohl that opens the eyes to the contemplation of truths.

Key takeaways

• The true nature of anything is determined by its effect and function, not merely its appearance.
• Divine proximity transforms the identity of beings, just as iron in fire becomes fire itself.
• If the dust of the path brightens the eye, it is no longer dust; it is kohl.
• This logic implies that the actions of saints and prophets are, at a certain level, manifestations of divine actions.
• Rumi emphasizes the 'role' and 'function' of things, rather than solely their superficial 'essence'.