M6:1851 — هم‌چنین دان جمله احوال جهان / قحط و جدب و صلح و جنگ از افتتان

Translation: In the same way, know all the states of the world— Famine and drought, peace and war, all are from trial (iftitān).

Meaning: Rumi asserts that all conditions and transformations in the world, whether favorable or adverse, are ordained by the Divine to serve as tests and trials for human beings.

Here, Rumi introduces a fundamental concept that permeates the entire Masnavi and lies at the core of his worldview: the idea of khafḍ wa rafʿ (abasement and exaltation). We find this expression at the beginning of Surah Al-Waqi'ah, where the Day of Judgment is described as khāfiḍatun rāfiʿah – a day that brings some low and elevates others. Rumi attributes this attribute to God's actions in the world as well: "God is the Abaser and the Exalter, / Without these two, no work can proceed." The world's operations are interwoven with these constant upheavals and transformations.

As I have often explained, khafḍ wa rafʿ does not necessarily mean literal raising and lowering; rather, it refers to the constant change of conditions and perpetual transformation. Rumi illustrates this concept with tangible examples: first, he points to the contrast between heaven and earth; then, to the seasonal transformations of the earth, which is sometimes barren and sometimes verdant; to the alternation of day and night in this sorrow-laden era; and even to the human temperament, which is sometimes healthy and sometimes ailing. All these are examples of khafḍ wa rafʿ.

Now, in this couplet, Rumi extends this general rule to the conditions of the world, saying: "In the same way, know all the states of the world—famine and drought, peace and war, all are from trial (iftitān)." This means that all these contradictions and changes, from famine and drought to peace and war, are nothing but manifestations of this khafḍ wa rafʿ. The crucial point here is the word iftitān; these transformations are not random but occur for the trial and testing of creation. This perspective views the world as a stage for divine trials, imbuing every event, bitter or sweet, with a divine meaning and purpose.

As I have frequently remarked, Rumi was a 'renewer' (noshawandeh) and perpetually 'renewing himself' (noshawandeh). He did not cling to the past and was always moving forward, embracing renewal; like a flood that does not turn back. This renewing nature of Rumi aligns perfectly with his view of the world's transformations. He does not complain about these changes, for he sees them as part of the world's essence and an opportunity for growth. The world, in his view, 'trembles like a leaf,' constantly in motion and transformation between shamāl (a pleasant breeze) and samūm (a scorching, poisonous wind), yet this trembling and unrest are not without purpose. These favorable and unfavorable winds bring forth 'resurrection' (baʿth) and 'death'; some cause flourishing, others devastation. Yet, all these emanate from God, and there is wisdom embedded within them.

I have often emphasized that Rumi never speaks of loneliness (tanhāʾī) but always of separation (judāyī). Separation from a Beloved who is present, from whom humanity has strayed. These iftitān, or trials, are never to be understood as humanity being abandoned in a meaningless world; rather, they come from a knowing and present Beloved. They are designed to purify and elevate the human soul. Famine, war, and hardships are all veils that, if viewed correctly, open the way to a deeper knowledge of oneself and the Divine. Thus, this couplet is not merely a description of the world's transformations but an invitation to ponder the purposeful nature of these changes and their role in the path of spiritual awakening.

Key takeaways

• The world is in a constant state of flux and transformation, which Rumi terms divine 'abasement and exaltation' (khafḍ wa rafʿ).
• Opposing phenomena like peace and war, or abundance and famine, are manifestations of this perpetual transformation.
• These transformations are neither random nor meaningless; rather, they serve as trials and tests for human beings.
• Rumi perceives the world's events as opportunities for growth and spiritual awakening, not as reasons for complaint or despair.
• With all its ups and downs, the world itself is a grand 'trial' (iftitān) that gauges human faith, patience, and insight.