M6:2201 — حمد ایزد را که ترسی را چنین / کرد او معمار و اصلاح زمین

Translation: Praise be to God who, through such a fear, Made Him the architect and reformer of the earth. Meaning: Rumi praises God for making fear a divine instrument, not merely an emotion, but a force that acts as the architect and reformer of the world, highlighting its constructive and ordering role.

In this verse, Rumi, that singular mystic, touches upon a profound point rooted in his doctrine of Tawhid Af’ali (the Oneness of Divine Acts). For Rumi, God is the absolute and sole agent in the cosmos. All secondary causes and natural phenomena are mere shadows and phantoms, sustained by His will, and can crumble at His command. This is the essence of 'La hawla wa la quwwata illa billah' (There is no power or strength except in God); no motion or potency exists in the world save by His desire.

Within this framework, 'fear' (tars) transcends the realm of mere human emotion and is transformed into a divine instrument. When Rumi states: 'Praise be to God who, through such a fear, / Made Him the architect and reformer of the earth,' this praise stems from God's decision to establish fear not merely as a psychological reaction, but as a constructive and ordering force in creation and the world's betterment. Here, fear is depicted as an architect who lays foundations and a reformer who straightens deformities. Rumi had previously stated in the Masnavi, 'God made fear the pillar of this world,' reinforcing this perspective. Fear, then, is the pillar that upholds the tent of the world, maintaining its order.

The crucial point is that this God is the 'Illat-i Qarib' (immediate cause) of all events and the true agent, yet He is 'mahsoos nist' (imperceptible). This means we feel fear, but often fail to grasp its ultimate divine cause or its reforming purpose. Our outward senses, the senses of 'this house' (the house of nature), are incapable of perceiving this immediate cause. To comprehend it, other senses are required; those 'five senses beyond these five senses' that Rumi speaks of. These are inward senses upon which the truth of the matter becomes 'mazhar' (manifest). If even an ox or an ass possessed such perception, they 'would be the Bayazid of their time.' This indicates that within humans exists an epistemic capability beyond outward senses, enabling the apprehension of these imperceptible truths.

Therefore, in Rumi's view, fear is not a negative or destructive element; rather, it is a positive and foundational tool in the hands of God for regulating, disciplining, and ultimately reforming the world and its inhabitants. The fear of God, the fear of consequences of sin, the fear of disorder—all can become motivations for a journey towards perfection and order. This verse is, in essence, a celebration of a hidden wisdom, which, even in what we perceive as unpleasant, can be constructive and vital.

Key takeaways

• Fear is not merely an emotion, but a divine instrument for ordering and reforming the world.
• God is the absolute and sole agent in the cosmos; natural causes are but shadows of His will.
• Fear acts as an 'architect' and 'reformer,' laying foundations and rectifying distortions.
• God is the 'immediate cause' of all events, yet imperceptible to our outward senses.
• Discerning the true cause and divine purpose of fear requires 'inward senses' and insight beyond sensory perceptions.
• This verse celebrates a hidden wisdom, where even in what we perceive as unpleasant, there can be constructive power.