M6:1318 — از خیالی دوست گیری خلق را / چون نگیری شاه غرب و شرق را

Translation: From a mere fancy, you befriend people; / Why then not befriend the King of West and East? Meaning: We form human connections based on initial assumptions and impressions; Rumi asks why we do not extend this same intuitive trust and friendship to God, the sovereign of all realms?

I believe that in this couplet, Rumi, with his profound insight, points to the fundamental mode of our perception and interaction with the world. He asserts that our entire lives—from walking down a street to trusting a skilled physician—are built upon 'laying a foundation' (bana nehadan); that is, upon an initial assumption or fancy that the world is safe, people are benevolent, and experts are trustworthy. We construct life on these premises without requiring rigorous logical proofs, and we act on these assumptions until proven otherwise. This initial 'fancy' (khiyāl) or 'hunch' is the cornerstone of our relationships. We befriend someone based on an initial feeling, or from observing their 'effects' (athar) and 'outward signs' (ẓavāhir), not from a checklist of rational arguments. Now, Rumi, with a note of gentle astonishment, asks: if we can, with this very 'fancy' and 'initial assumption,' love and trust finite and imperfect human beings, why do we not apply the same approach to the 'King of West and East'—that is, God? Why not lay the foundation that there is a God, that this universe has a director, and that a Hand is at work behind the scenes of existence? Rumi invites us not to search for complex rational arguments for God's existence, but to approach Him in the same way we implicitly trust others in our daily lives. He prescribes a friendship based on 'fancy' and 'feeling'—which we deem legitimate in human relations—for our relationship with God as well. Indeed, millions upon millions throughout history have built their lives upon this 'foundation' and lived within the 'house of God.' This house has been a source of meaning, security, love, and spiritual kinship for them, forming the true homeland of their souls. Although some have sought to dismantle this house, it has provided boundless happiness and direction to countless lives. With this expression, Rumi not only opens a path to a relationship with God but also emphasizes his own generosity and lack of avarice in recounting this experience. His fervent 'desire' (ḥarṣ) to speak and introduce the 'Beloved of Eternity' is not a craving but an act of grace and benevolence; like a pauper who has found a treasure and wishes to share it with all, or a sea that grants pearls to those nearby and rains upon distant lands. He desires for everyone to partake in this 'table of love' and gather the fruits of affection from this 'garden'.

Key takeaways

• Human relationships are fundamentally built on 'fancies' and initial assumptions.
• If we trust humans based on an initial fancy, why not extend this trust to God?
• Our entire lives are founded upon preliminary assumptions and intuitive constructs.
• Living within the 'house of God' has provided meaning and happiness to millions.
• Rumi's fervent desire to speak of divine love stems from generosity, not avarice.
• Befriending the 'King of West and East' is a pathway to receiving divine grace and bounty.