M6:565 — مر عدم را خود چه استحقاق بود / که برو لطفت چنین درها گشود

Translation: What merit did non-existence itself possess / That Your grace opened such doors upon it? Meaning: This verse asserts that creation and existence stem not from any desert or entitlement of creatures, but purely from God's boundless grace and generosity.

This pivotal couplet, spoken through the lament of a bird caught in a trap – and in reality, through the voice of Mowlana himself – unveils one of the most fundamental theological and mystical teachings of the Masnavi. Here, Mowlana unequivocally asserts that the creation of this world and the bestowal of existence upon us have never been based on capability, merit (isteḥqāq), or divine justice (ʿadl). I have stated this many times, and I reiterate: the concept of justice implies giving according to established merits. But how can one speak of merit when "non-existence" is at play? "What merit did non-existence itself possess?" Non-existence has no rights, no deserts whatsoever. Before existence, we were nothing, possessing no rights to claim or merits to have earned. Therefore, what has been granted to us – our very existence and all initial endowments such as sight, health, intelligence, and talents – all stem from pure divine karam (generosity). Karam signifies unconditional giving and bestowal, without demand and without being preceded by any desert on the part of the recipient. This entire world has been created based on karam.

This point is crucial: if existence were created based on justice, we might complain why one person received more and another less; why one is born blind and another sighted. But when the foundation of creation is karam, not justice, there is no longer any ground for complaint or protest. Everything is a gift, not a right. Even the "capability" or "talent" that we believe allows us to acquire something, that very capability is itself a divine creation and gift. Therefore, no one can claim, "God has shortchanged me or shown discrimination." This perspective invalidates all our grievances and protests regarding the manner of creation.

Of course, this does not mean that after creation, within the sphere of human responsibility, divine justice becomes meaningless. Not at all. When humans come into existence and acquire merits through their actions, then God rewards them according to His justice and bestows even more out of His grace. But in the primordial stage of creation, only absolute karam and grace prevail. This insight liberates humans from protesting their lot and guides them towards gratitude and surrender. The grace that opened doors upon "non-existence" is nothing but the pure manifestation of the bestowing of being itself.

Key takeaways

• The creation of the world stems from divine grace (karam), not creaturely merit (isteḥqāq).
• The concept of justice (ʿadl) is inapplicable to primordial creation, which precedes existence and merit.
• No creature, prior to its existence, had any right to demand anything from God.
• Every endowment in creation, from existence itself to capabilities, is a pure, unmerited gift.
• This perspective eliminates any grounds for complaint regarding the manner of creation.