M6:2994 — چون نهد در زن خدا خوی نری / طالب زن گردد آن زن سعتری

Translation: When God bestows a masculine disposition (khuy-i nari) upon a woman, that woman, thus endowed with a male nature (zan-i sa'tari), will become a seeker of women (ṭālib-i zan). Meaning: This couplet explains that if God instills a masculine disposition in a woman, she will, by virtue of this altered nature, develop an attraction towards other women.

In this couplet, Rumi speaks of naẓar, but not merely as outward gaze. Rather, he refers to a deep inner khuy (disposition), a fundamental siresht (nature), an internal mayl (inclination) that not only shapes our will but also determines our inner gender and attractions. As he states elsewhere, What draws the body in any direction? Naẓar. Who guides the ignorant? The knowing one, indicating that our physical being is guided by this naẓar, our rational will, and our intrinsic nature. It is this naẓar that pulls the body towards a certain path.

Thus, when Rumi says, When God bestows a masculine disposition (khuy-i nari) upon a woman, he is not referring to a mere physical change, but to the formation or alteration of an inner nature and temperament. Khuy-i nari signifies masculine inclinations and characteristics within the soul of a woman. In such a state, that woman, thus endowed with a male nature (that is, the woman who has acquired this masculine disposition), will become a seeker of women (ṭālib-i zan*), meaning she will be attracted to other women.

This verse reveals Rumi's profound understanding of the formation of sexual inclinations beyond biological appearance, attributing a decisive role to an individual's inner khuy and ṭabʿ. He sees this as the work of God, implying that these inherent dispositions and attractions are neither coerced nor chosen by human will, but rather originate in divine decree and the existential structure instilled by the Creator. This type of perspective on gender and inclinations delves far beyond the superficial, finding its roots in his mystical insight into divine will and its role in shaping human existence. Just as I have previously discussed hamsari (companionship of souls) as distinct from mere ham-tani (physical union) in marriage, here, it is this inner ham-naẓari (shared disposition) and khuy that determines attractions, and if this inner nature changes, so too will the attractions transform.

Key takeaways

• Sexual inclinations are not merely superficial but rooted in inner khuy (disposition) and nature.
• A khuy-i nari (masculine disposition) in a woman signifies a male nature or inclination within her soul.
• This inner khuy and nature shapes our will (naẓar), which in turn guides the body's actions.
• Rumi attributes this inherent nature to God, implying it is not solely a matter of conscious choice.
• Attractions and love, in Rumi's view, stem from divine decree and the existential structure God instills in individuals.