M6:1043 — گر مکیسی کردیی در بیع بیش / دادمی من جمله ملک و مال خویش

Translation: Had you haggled more in your trade, / I would have given all my wealth and possessions (and even more if you had insisted). Meaning: Rumi suggests that divine truth is a precious jewel; if the seeker pursues it with earnestness and persistence, immense treasures will be bestowed upon them. Conversely, a lack of appreciation and casual approach prevents this union.

Rumi's couplet, M6:1043, delves into a pivotal aspect of spiritual endeavor: the recognition of value and persistent pursuit. As Dr. Soroush clarifies, makīs or mukās refers to haggling and persistent bargaining, serving as a metaphor for unwavering demand and continuous seeking in the path of truth. Rumi conveys that if one, as a 'customer' in this spiritual transaction for truth, were to haggle more earnestly and persist, the 'seller'—representing Truth or the Beloved—would be willing to bestow all their possessions, and even more. This powerfully illustrates that truth is not elusive due to its scarcity, but rather because it demands strenuous effort and persistent pursuit. Casualness and indifference, therefore, lead to deprivation from immense spiritual treasures.

This theme is further developed in the subsequent verses: "You gave it away easily because you found it cheap. You didn't see the pearl; you didn't crack open the box." The invaluable treasure was readily surrendered because it was mistakenly perceived as cheap. It was like a jewel in a sealed casket, whose worth remained unrecognized because the casket was never opened. Rumi continues: "The sealed box was given by your ignorance. Soon you will see what a loss has occurred." It was your ignorance that squandered such a precious opportunity, and you will soon regret this tremendous loss. "You threw away a box full of rubies. Like a Zangi (black-faced person), you are happy in your dark-facedness."

Here, Dr. Soroush introduces an important socio-cultural clarification regarding the metaphor of 'dark-facedness' (siyāh-rūyī) and 'Zangi' (a person of dark skin). He emphasizes that such expressions, common in Rumi's era, are fundamentally inconsistent with core Islamic teachings on racial equality. The Prophet Muhammad explicitly rejected all forms of racial superiority, stating: "There is no superiority for an Arab over a non-Arab, nor for a non-Arab over an Arab; nor for a black person over a red person, nor for a red person over a black person, except by piety (taqwa)." Thus, Rumi employs 'dark-facedness' and 'Zangi' as symbolic representations of ignorance and heedlessness, not as a statement of racial hierarchy. This 'happiness in dark-facedness' signifies contentment in ignorance and unawareness of true values, which prevents one from perceiving reality. The lesson is that spiritual values are attained only through deep insight and continuous seeking, and heedlessness leads to irreparable loss.

Key takeaways

• The value of truth is determined by the seeker's earnestness and persistence, not by its apparent accessibility.
• Indifference and ingratitude towards spiritual values result in deprivation from immense treasures.
• Ignorance is a deception that blinds individuals to their actual losses and spiritual detriment.
• "Haggling" in the path of truth metaphorically represents persistence and unwavering effort in spiritual seeking.
• "Happiness in dark-facedness" symbolizes contentment in ignorance, hindering awakening and insight.