M6:2898 — ذره ذره کاندرین ارض و سماست / جنس خود را هر یکی چون کهرباست

Translation: Every particle that exists in this earth and sky, / Each one attracts its own kind, like amber draws straw. Meaning: Every entity in the cosmos, from the smallest particle, inherently gravitates towards and attracts its own kind, following a fundamental law of affinity.

This verse articulates one of the most pivotal ontological and spiritual concepts in the Masnavi: the cosmic law of 'attraction of like to like' (جذب همجنسان). Indeed, it is not merely an inclination but a fundamental principle. Rumi asserts that there is not a single particle in this earth and sky that does not attract its own kind. This pull, like the attraction of amber to straw, is inherent and unavoidable.

For years, I have emphasized that this homologous attraction operates across various levels of existence; not only in nature but also within our souls and psyches. The stomach craves bread, a parched liver draws water, the eye seeks beauty, and the nose yearns for pleasant scents. But Rumi transcends this superficial level, reaching for deeper, spiritual attractions. Bodily attraction is fleeting; what endures and forms the foundation of 'spiritual companionship' (همسری), rather than mere 'bodily companionship' (همتنی), is the attraction of souls to one another. This is the secret that binds two souls, creating a bond far more profound than any physical pull.

Yet, the Masnavi, in its profound wisdom, immediately pivots from describing this natural law to a divine plea. Rumi acknowledges that in this marketplace of the world, there are countless vain (باطل) attractions. Many things "are vain, yet they show themselves as growth (رشد)," appearing as truth and drawing the seekers of falsehood towards them. Hence, after elaborating on these diverse attractions, Rumi raises his hands in prayer, saying: "From these attractions, O God, keeper of secrets, / Grant us refuge through the pull of Your grace. / You are dominant over all attractors, O Purchaser; / It is fitting that You buy back the distressed."

This is, in essence, a cry—a cry for salvation from the snares of deceptive worldly attractions. The world is a market where one unknowingly sells oneself cheaply. As Imam Ali (PBUH) stated: "The worst trade is that you consider this world as your price." Or that immortal saying from the Gospel, which has always resonated with me and which I have quoted many times: "What shall it profit a man if he gains the whole world and loses his own soul?"

Rumi uses this very theme, asking: O human, whose intellect and wisdom serve you, why do you sell yourself so cheaply? We sometimes scour ten shoe stores to avoid overpaying for a pair of shoes, yet when it comes to selling ourselves, we do so at a paltry and cheap price. Rumi teaches us that if we are to sell ourselves, the only true buyer is God, who declares: "Indeed, Allah has purchased from the believers their lives and their properties in exchange for Paradise." He buys back what is His, and in return, grants us not only Paradise but Himself—His beatific vision. This is a transaction that saves us from our 'copper' essence, transforms us into 'gold,' and elevates us hundreds of degrees. Therefore, this verse, after explaining the law of attraction in the cosmos, transforms into a profound prayer that God, through the pull of His grace, may free us from the misleading attractions of this world and become the buyer of our wandering souls.

Key takeaways

• The law of 'attraction of like to like' is a fundamental principle across all levels of existence, from particles to souls.
• Spiritual attractions (همسری) are deeper and more enduring than physical attractions (همتنی).
• Rumi transitions from explaining natural attractions to a prayer for liberation from the world's vain allurements.
• The world is a marketplace where humans unknowingly sell themselves cheaply to deceptive attractions.
• God is the only true and worthy 'purchaser' of the human soul, the liberator from 'selling oneself cheap'.