M6:4114 — قابل ضو بود اگر چه کور بود / شد ازین اعراض او کور و کبود

Translation: He was capable of receiving light and sight, though outwardly he was blind. But through his rejection, he became utterly blind and bruised.

Meaning: This verse asserts that every individual possesses an inherent capacity for spiritual insight. However, if one deliberately turns away from the path or the guide that could awaken this insight, they remain in a state of compounded spiritual blindness and suffering.

This verse unveils a crucial truth, one that Rumi frequently emphasizes throughout the Masnavi: the inherent capacity of the human being for zow, meaning spiritual light and insight. We are all qābil-i zow—potentially capable of opening the eye of our soul and perceiving truth, even if, outwardly, our physical senses are kur (blind). This blindness doesn't necessarily signify a lack of potential insight, but rather its dormant state—a condition that can be transcended to achieve true vision.

However, Rumi immediately warns that this potential is not a guarantee of realization. "Shud az īn eʿrāż-i o kur u kabūd." Here, the role of eʿrāż—turning away, rejection—becomes critical. This rejection is an indifference towards divine guidance, towards the wise ones of the path, and towards the spiritual guides (Pīrs). If this turning away occurs, the outcome is nothing less than becoming kur u kabūd (blind and bruised). This implies not only an intensification of the initial blindness but also the spiritual contusions and wounds incurred from wandering off the path. These bruises allude to the suffering and hardships that self-reliance and the refusal to follow a guide inflict upon the soul.

Before this verse, Rumi taught us, "Kur bā rahbar beh ast tanhā yaqīn" (It is better for the blind to have a guide than to rely solely on their own certainty). This verse, "qābil-i zow...," serves as a confirmation and elaboration of that very point. The blind individual possesses the capacity for sight, but this capacity is actualized only through the accompaniment of a guide. Eʿrāż is precisely the act where an individual, despite their blindness, refuses to accept a guide, imagining they can achieve certainty or find the way on their own. This khud-sarī (self-reliance), in Rumi's view, constitutes "a hundred disgraces" (ṣad nang) compared to what might seem like a mere disgrace (or even no disgrace at all) in following a guide.

This theme resonates with the narrative of Christ's healing, which Rumi references in preceding verses. Christ healed the blind, granting them zow. Yet, the Jews eʿrāż—they turned away from Him, refusing to accept His miracles. What was the consequence? They "remained in their Jewish way, deprived of growth" (jehūdāna bemānad az roshd), meaning they were not only denied physical healing but also spiritual growth and insight, enduring in their blindness. Thus, the story of those Jews serves as a clear illustration of "Shud az īn eʿrāż-i o kur u kabūd."

In my estimation, this is a serious warning from Rumi. He is not advocating for blind obedience to just anyone. He teaches us that in choosing a Pīr, one must exercise discernment and distinguish a Pīr-i Rashād (a guide mature in spiritual wisdom) from a Pīr-i Gardūn (one merely aged by years). However, once the true guide is found, there is no place for rejection or self-will. Just as you completely entrust yourself to a surgeon, allowing them to perform tasks beyond your comprehension, a similar "submission" (taslīm) is essential in spiritual journeying. This submission does not imply abandoning reason, but rather placing trust in a deeper experience and more penetrating insight that can free us from blindness and bruising.

Key takeaways

• Every human possesses the inherent potential for spiritual insight and vision, even if currently "blind."
• Rejecting (e'rāż) a worthy guide or divine inspiration is the primary obstacle to realizing this potential, deepening spiritual blindness.
• The consequence of rejection is not merely continued blindness but the "bruising" (kabūd) of the soul from self-inflicted suffering and misguidance.
• Rumi asserts that relying on one's own unfounded certainties is a "hundred disgraces" (sad nang) compared to following a knowledgeable guide.
• Acceptance and submission to a Pīr-i Rashād (a guide mature in spiritual wisdom, not just age) is a prerequisite for opening the inner eye and spiritual growth.
• This verse serves as a warning against self-reliance in spiritual journeys, emphasizing the necessity of trusting the experience and wisdom of enlightened masters.