M6:2993 — چونک اندر مرد خوی زن نهد / او مخنث گردد و گان می‌دهد

Translation: When the disposition of a woman enters a man, / He becomes effeminate and gives his behind. Meaning: This couplet asserts that the adoption of feminine dispositions by a man leads to effeminate behavior and a change in his sexual inclinations.

In this couplet and those that follow, Mowlana delves into one of his most profound discussions concerning khuy (disposition) and nazar (outlook). This is, unequivocally, not merely a superficial description of apparent phenomena, but rather a deep inquiry into the very roots of behavior and identity. Khuy here denotes one's innate nature, temperament, or the internal inclination that draws an individual in a particular direction. It is this khuy that guides one's nazar and will.

I have previously explained how Mowlana considers nazar to be the criterion for jinsiyat (kindredness or gender), not in the sense of 'ogling,' but in its deeper meaning of insight, inclination, and rational will. As he states: "What is kindredness/gender? A certain kind of nazar / By which they find their way to one another." It is this nazar that "God has hidden within him," and when "He places it within you, you become of that kind." This nazar, which is a magnetic force and "draws the body" in a certain direction, is what shapes khuy and subsequently organizes an individual's behavior.

Thus, when the khuy-i zan (the feminine nature, inclinations, and outlook) takes root within a man, he becomes mukhannath (effeminate). Mukhannath is not merely a derogatory term; it refers to someone whose behavior, speech, and even inclinations are out of sync with their apparent gender and lean towards feminine characteristics. Mowlana expresses the consequence of this shift in khuy with unvarnished clarity, indicating his concern for the authenticity and integrity of identity. This point is further elaborated in the subsequent couplet, where if God places the khuy-i nari (masculine nature and inclinations) in a woman, that woman becomes a "seeker of women" and deviates from conventional sexual paths.

What we witness here is a profound theory regarding the internal roots of sexual behavior and identity; a theory based not on mere biological determinism, but on khuy and nazar (insight and will) emanating from the spiritual realm. This inner nature not only determines an individual's inclinations but also directs their entire conduct in life. Mowlana explicitly states here the extent to which this inner nature can alter an individual's essence and lead them to behaviors that were not previously expected of them.

Key takeaways

• The khuy (inner disposition or nature) is the fundamental root of human behavior and identity.
• Nazar (inner insight and will) directs one's khuy and inclinations.
• The transmission of khuy between genders leads to changes in an individual's behavior and inclinations.
• Mowlana speaks plainly about the consequences of such a shift in disposition, including a man becoming mukhannath (effeminate).
• This couplet offers a profound theory on the internal origins of sexual behavior and identity, transcending mere biology.