M1:2452 — حضرت پر رحمتست و پر کرم / عاشق او هم وجود و هم عدم

这句诗出现在一个故事的高潮：一位贫穷的苏菲修士，在他的妻子不断抱怨下，终于放弃了全然信靠神（tawakkul）的誓言，同意去工作谋生。但他立刻就陷入了深深的悔恨之中，将妻子的抱怨视为神对他信心的考验。他向妻子忏悔，将自己比作一个悔改的“不信者”（kāfir），寻求重新归信。

鲁米在此插入了这句诗，将这个个人故事提升到了宇宙性的层面。修士的悔悟，正是一种回归神圣临在（حضرت, Hazrat）的行动。这临在的本质不是审判，而是无限的“慈悲”（رحمت, rahmat）与“慷慨”（کرم, karam）。祂的吸引力是如此绝对，不仅“存在”（وجود, wujūd）——即宇宙万物——是祂的爱者，就连“虚无”（عدم, ʿadam）本身也同样爱慕着祂。

在苏菲思想中，“虚无”并非空无一物，而是充满无限潜能的领域，是万物被创造之前的状态。它渴望被神的创造之光所充满，从而获得“存在”。因此，鲁米说，无论是已经存在的受造物，还是尚未存在的可能性，其最深的本能都是朝向神、爱慕神。这节诗句有力地肯定了神恩的包容性：无论一个人是处于信仰的“存在”中，还是像那位修士一样暂时陷入了不信的“虚无”，只要他转向神，就会被那无限的慈悲所接纳。

This couplet marks a shift in the story from a husband's personal remorse to a universal theological principle. The husband, having just repented for his outburst of faithlessness, realizes that his repentance is possible only because God's nature is fundamentally merciful. Rumi expands this personal insight into a cosmic statement.

The Divine Presence (Ḥażrat) is not merely forgiving but is defined by overflowing mercy (raḥmat) and grace (karam). This grace is so powerful and all-encompassing that it becomes the object of love for the entire spectrum of being. "Existence" (vojūd) and "non-existence" (ʿadam) are not just opposites; in Sufi thought, they represent everything conceivable and inconceivable. Everything that is, and everything that is not yet but could be, is in a state of loving devotion to its Source. The man's brief fall into disbelief (kufr) and his return to faith (īmān) are just two small players in this immense cosmic drama of love, where even opposites are united in their adoration of the Divine.