M6:140 — بر زمین و چرخ عرضه کرد کس‌؟ / خوبی و عقل و عبارات و هوس‌؟

Translation: Did anyone ever present their goodness, intellect, expressions, and desires to the earth and the heavens? Meaning: This verse rhetorically questions whether humans ever compare themselves with the inanimate cosmos, highlighting humanity's self-evident and incommensurable superiority over the earth and sky.

Following the discussion on human dignity, as introduced in the Quranic verse, «وَلَقَدْ كَرَّمْنَا بَنِی آدَمَ» (We have certainly honored the children of Adam), and the preceding verses in the Masnavi, Rumi assertively and rhetorically highlights humanity's superior standing over the inanimate cosmos. He asks: Has a human being ever allowed themselves to present their inherent goodness, rationality, power of expression, or even their desires and aspirations, before the earth and the heavens, proclaiming, 'I am superior to you'? No, never, and they never will. Why? Because such a comparison is a qiyas ma'al-fareq — an invalid analogy, utterly baseless and irrelevant. Humans perceive themselves so far above these cosmic entities that they wouldn't even boast of their 'desires' (hopes and will) before them, let alone their intellectual and spiritual excellences. We deem ourselves far superior to them and thus refrain from such pointless comparisons.

To further elaborate this point, Rumi presents a brilliant analogy: Would you stand before a beautiful painting on a public bathhouse wall and offer your own beauty, saying, 'Look, I am more beautiful than you'? Never, for that painting is lifeless, and such a comparison is meaningless. However, if you pass by those captivating images and encounter an elderly, frail, or even half-blind woman, you would present yourself before her, saying, 'I am younger, stronger, more beautiful than you.'

What makes the difference? Why does a human not compare themselves to the beautiful painting, but does compare themselves to an old, infirm person? Rumi answers: 'What is it in this old woman that was not in them (the paintings and the cosmos)? You may not tell, but I will declare: it is intellect and sense, comprehension, prudence, and soul.' Yes, in that old woman, there is intellect (aql), sensation (hiss), comprehension (dark), prudence (tadbir), and most importantly, life and soul (jan). This is the shared essence that enables one human to compare themselves with another.

I firmly believe that this verse and the ones that follow carry a profound philosophical message: The soul compares itself only with the soul. As the saying goes, 'King speaks only to the king.' Humans are conscious and self-aware beings, and they can only compare themselves with other beings on their own ontological level—those endowed with consciousness, intellect, perception, and will—not with inanimate masses of matter, however vast and immense they may be. Humanity's dignity lies precisely in this hidden essence, which places it above even planets and galaxies.

Key takeaways

• Humanity's intrinsic superiority over the inanimate cosmos is a self-evident and incommensurable truth.
• Human dignity stems from the divine decree of Karamna Bani Adam, not from material prowess or physical size.
• Humans naturally compare themselves only to other conscious beings endowed with intellect, awareness, comprehension, and will.
• The true measure of value and comparison in existence lies in the presence of 'soul' and consciousness, not in material volume or vastness.
• This verse emphasizes humanity's distinguished position as a soulful being, contrasting it with the lifeless body of the cosmos.