M6:1003 — در سر حیوان خدا ننهاده است / کو بود در بند لعل و درپرست

Translation: God has not placed within the animal's mind / That it should be captivated by rubies and enthralled by pearls. Meaning: This verse highlights a fundamental difference between humans and animals: humans possess the faculty to discern and assign value to beauty and adornments, whereas animals are devoid of such comprehension, attending solely to their primal needs.

Rumi, throughout the Masnavi, consistently delves into the fundamental distinctions of existence. In this verse, he brings into focus one of the most crucial of these distinctions: the profound difference between human beings and animals. An animal, unlike a human, is devoid of the faculty we term e'tebar (valuation or estimation), and it is for this reason that it is not captivated by rubies and pearls; such a capacity has simply not been placed within its mind.

For an animal, a precious pearl is indistinguishable from a common stone; both hold no intrinsic 'value' or 'worth' in its perception. The animal, in Rumi's words from the preceding verse, 'denies' the sea and its treasures, so how could it, then, seek adornment? This is not merely a superficial observation but a fundamental epistemological and ontological insight. Animals do not adorn themselves because they lack the capacity to 'deem' or 'consider valuable.' God has not imbued the animal's nature with this power of discernment and valuation.

This very act of 'deeming' and 'valuing' is precisely what separates the human realm from the purely natural world. As Max Weber so eloquently illustrated, a piece of paper placed in a ballot box is, from a purely natural perspective, nothing more than a piece of paper. Yet, humans 'deem' it a 'vote,' bestowing upon it a significance that transcends its physical existence. This same faculty makes language possible; we 'deem' a word like "water" to signify the external reality of water, though the word itself holds no inherent meaning unless we e'tebar it. This phenomenon of e'tebar is unique to human consciousness and the 'rational soul' (nafs-e nāṭiqa).

Implicitly referencing the Quranic concept of ahsan al-taqwim (the best of molds, as in "We have indeed created man in the best of molds"), Rumi suggests that this power of e'tebar and discernment is exclusive to humans, elevating humanity to a precious essence, deemed even superior to God's Throne. An animal does not adorn itself with earrings; the attention and intellect of a donkey are solely consumed by the green pasture and its immediate biological needs. This is an inherent and fundamental difference that underscores the profound roots of human creation and places humanity in a unique station.

Key takeaways

• The fundamental difference between humans and animals lies in the faculty of 'valuation' (e'tebar).
• Animals do not ascribe intrinsic worth to objects and are devoid of the desire for adornment.
• The capacity to discern and be captivated by gems is a divine gift, exclusive to humans.
• This power of discernment and valuation is unique to the 'rational soul' and human consciousness.
• 'Valuation' (e'tebar) is the bedrock of not only language but also human civilization and culture.