M6:986 — مصطفی گفتش که اکنون چاره چیست / گفت این بنده مر او را مشتریست

Translation: Mustafa asked him, "Now what is the remedy?" He said, "This servant is his buyer (i.e., myself)."

Meaning: Continuing the story of Bilal, the Prophet (PBUH) asks Abu Bakr (RA) what should be done to free Bilal; Abu Bakr decisively declares that he himself will buy him.

This couplet marks a crucial turn in the narrative of Bilal, where the Holy Prophet (PBUH) asks Abu Bakr al-Siddiq (RA) what course of action should now be taken to liberate Bilal, who is held captive by oppressors. Abu Bakr's response, which Rumi masterfully renders through his voice, is imbued with a profound mystical insight into the true worth of a human being—a vision that penetrates beyond outward appearances to perceive the essence of the soul. Without a moment's hesitation, and with a decisiveness born of love and gnosis, Abu Bakr declares: "īn banda mar ū rā mushtarīst (this servant is his buyer/patron)." This act of "buying" is not merely a material transaction; it signifies an unconditional commitment, patronage, and the acceptance of responsibility for his liberation, to be paid at any cost.

Rumi further elaborates that Abu Bakr adds: "Har bahā ke gūyad ū rā mī-kharam / dar ziyān o ḥayf-i ẓāhir na-ngaram (Whatever price he names, I will buy him for; I will not look at apparent loss or injustice)." This means, I pay no heed to any material loss or superficial detriment that might be considered in conventional market terms. What appears as a loss in worldly dealings is, for me, an immeasurable gain, for the true value of this transaction transcends ordinary calculations. Such an approach can only emanate from someone who has grasped Bilal's true worth, not as a slave or a commodity, but in his authentic existential rank. To him, Bilal is not merely a black-skinned slave, but a human being who "kū asīr-i Allāh fī al-arḍ āmadast / sukhra-yi khashm-i ʿadū-yi Allāh shudast (He has come as God's captive on Earth, and has become the plaything of an enemy of God's wrath)." In essence, he is an "Asīr-i Allāh"—a true servant and lover of God, ensnared in physical bondage and the hands of oppressors ignorant of deeper truths. This perspective is entirely consistent with Rumi's emphasis on "maḥw mībāyad naḥw" (effacement, not grammar); valuation is not based on appearance (naḥw), but on effacement and inner truth (being God's captive).

In this scene, Abu Bakr symbolizes the liberated individual who, instead of complaining about the world's crookedness or passively submitting to fate, takes action. With the capital of love and resolve, he undertakes a "remedy." He does not ask, "Why is it so?" or lament "Why is the world so unjust?" Rather, he asks, "Now what is the remedy?" and invests unconditionally in it. This highlights the vital role of human will and action in confronting adversity. The Prophet (PBUH) is pleased by Abu Bakr's noble spirit and instructs him to share this great virtue, accepting a portion of the cost from the Prophet himself. This partnership underscores the importance of converging benevolent wills and love in the pursuit of liberation and the restoration of human dignity. Thus, Rumi demonstrates how an individual act born of divine love and true gnosis can break worldly chains and restore human beings to their rightful place—a place beyond color, race, or social standing.

Key takeaways

• Liberation from captivity is not merely physical but spiritual, and its value transcends any material price.
• A mystical gaze perceives a human being beyond physical and social appearances as an "Asīr-i Allāh" (God's captive) of boundless worth.
• Active and altruistic engagement to remove oppression and restore human dignity is a consequence of true love and gnosis.
• Partnership in benevolent deeds, especially in freeing human beings, is affirmed and encouraged by Prophets and saints.