M6:15 — هر کسی را خدمتی داده قضا / در خور آن گوهرش در ابتلا

Translation: Divine decree has assigned a service to each, According to their essence, through trial. Meaning: This verse conveys that every being in the world has a specific, preordained role or function stemming from its intrinsic nature, and this role is fulfilled and tested through various challenges.

Following his profound declaration, "The moon radiates light, the dog barks / Each acts according to its own nature," Mowlana introduces this verse to establish the foundational philosophy of the balance of opposites (tawāzun-e aḍdād) in the cosmos. Without doubt, this is a divine worldview that tells us nothing in existence is random, pointless, or without a reason.

"Qaza" here signifies "Divine Management," that all-encompassing wisdom and decree governing the entire universe. This qaza is not merely blind fate; rather, it bestows a "service" (khidmat) upon every being. Each entity in this forge of existence has a duty and a role to play. From the moon that sheds its light to the dog that barks, each has its specific service.

More importantly, this service is rendered "according to their essence" (dar khor-e ān gowhar-ash). This means these roles are not accidental or external; rather, they are rooted in the gowhar, the inner essence, nature, and innate potential of each being. The moon is created to radiate light because its essence demands it, and the dog to bark, because its nature calls for it. Here lies the locus of an inner determination, a primordial nature that dictates a specific role.

And the third point is that this service takes place "through trial" (dar ibtilā). This means the performance of this service is not merely a mechanical fulfillment of duty, but is accompanied by testing and examination. It is as if every being, in the process of fulfilling its role, is constantly exposed to an ibtilā, a trial. This trial is not limited to humans; all of existence is in a field of ibtilā, and it is from the heart of this trial that the essence of every phenomenon is revealed.

With this insight, Mowlana warns us against a purely anthropocentric view of existence. We humans are not the measure of creation, to assess everything based on our own benefits and detriments. Whatever appears in the world, no matter how seemingly "bad" or "harmful" it may appear (like the dog's bark or the sourness of vinegar), has a logical and necessary place in the overall cosmic order. This is precisely the philosophy Mowlana illustrates with the metaphor of Sekanjebin: vinegar (Divine Wrath) and honey (Divine Grace) must both exist so that, in combination, a "temperate and beneficial Sekanjebin" can be formed. The more vinegar increases its "vinegar-ness," the more sugar must also "increase" to maintain balance. Existence is a balanced collection of opposites, each part, according to its essence, performing a service through trial. To complain about this balance is to complain about Divine Wisdom. This world has been created in this manner, and without understanding this wisdom, talk of imperfection stems from our own lack of knowledge.

Key takeaways

• Every being in the universe has a specific, divinely ordained role or service.
• Each being's service stems directly from its inherent nature and essence.
• The fulfillment of these roles is invariably accompanied by trials and tests (ibtilā).
• The world functions as a balance of opposites (tawāzun-e aḍdād), where every component plays a necessary role in the overall system.
• Complaining about seemingly 'bad' phenomena in the world arises from a lack of understanding of Divine Wisdom.