M6:1893 — هر کسی را جفت کرده عدل حق / پیل را با پیل و بق را جنس بق

Translation: God’s justice has paired everyone / The elephant with the elephant, and the baqq (mosquito) with its own kind. Meaning: This verse asserts that divine justice aligns every being with its appropriate companion and kind, highlighting a universal harmony of nature.

This verse from Rumi, like many in the Mathnavi, opens a window into a universal truth: divine justice, in the order of existence, pairs every being with its counterpart and what is suitable for it. This is not merely an external order but reflects an intrinsic structure that Rumi consistently emphasizes.

I have said this many times: Rumi does not perceive the world as crooked; he regards creation as perfect and complete. Therefore, every pairing in this world, every companionship, and every destiny is in itself an act of justice. The phrase "عدل حق" (divine justice) is the key here. If we perceive crookedness, its root lies in the crookedness of our own perception, not in the world itself. The verse states: "The elephant with the elephant, and the baqq (mosquito) with its own kind." Baqq refers to the mosquito. In the culture of that time, this might have harked back to an ancient scientific belief that the mosquito was a miniature elephant—with the same trunk and smaller features. This implies that even in apparent differences of form and size, a fundamental kinship and harmony exist.

I cannot overlook the word baqq without recalling the words of Imam Ali (AS) in Nahj al-Balagha, where he states: "Wretched is the son of Adam! A sip of water kills him, a mosquito harms him, and a drop of sweat makes him smell foul." By placing the mosquito alongside the elephant, Rumi intends to both allude to that ancient belief and subtly point to the frailty and helplessness of humanity against seemingly insignificant natural forces—a weakness that humans must always be aware of.

But this "pairing" extends beyond natural and physical couplings. Rumi immediately expands this concept to spiritual and moral companions: "The companion of Ahmad (the Prophet) in the gathering was the four companions; the companion of Abu Jahl was Utbah and Dhu'l-Khumar." Here we see that divine justice manifests itself even in the companions and associates of individuals. The Prophet of Islam (PBUH) with his pure and loyal companions, and Abu Jahl with those of his own kind. This indicates that this principle of "pairing" is pervasive at all levels of existence and in all dimensions of the human personality.

And it goes even further, to the qiblas (spiritual orientations) and spiritual destinations of human beings. Rumi seizes this opportunity to mention the diverse qiblas of people, each tied to that person's temperament and essence: "The Kaaba (orientation) of Gabriel and souls is the Sidrah (Lote Tree); the qibla of the belly-worshipper is the table." Those who, like Gabriel, seek to soar in the divine realm have the Sidrat al-Muntaha as their qibla; but the slave of the belly has the dining table. It is here that Rumi confronts philosophers, stating: "The qibla of the ʿarif (mystic) is the light of union / The qibla of the philosopher's intellect is mere imagination (khayal)." The mystic seeks direct vision and immediate union with the light of truth, but the philosopher, with all his proofs and definitions, ultimately falls into the trap of his own imaginations. Imagination, however subtle and precise, is a veil over truth. This shows that divine justice, even in determining the epistemological goals and the nature of seeking for each human, pairs them with what is appropriate for their essence.

Similarly, this principle manifests itself in human sustenance and provision: "We have made the temperament of one a lover of bread / We have made the temperament of another drunk with the Beloved." One might perceive an echo of predestination (jabr) in these verses. However, I argue that this is not jabr, but rather the organization of this cosmos; an intelligent ordering that has created every being with its own disposition and structure. God has provided blessings and sustenance commensurate with the temperament of each being. The provision of some is bread and materiality, while the provision of others is knowledge, power, or even union with the Beloved. Each individual, based on their "aspiration for higher things" (soudā-ye sar-e bālā), benefits from existence. The rope of salvation exists, but the choice to ascend with it or merely analyze its material is ours. Divine justice pairs each person with the path they have chosen and with what they have grown accustomed to.

Key takeaways

• Divine justice pairs every being with its counterpart, and this order permeates all of existence.
• The concept of 'pairing' encompasses physical, spiritual, and moral companions, reflecting human destinies.
• Acknowledging human frailty in the face of nature, even from a creature as small as a mosquito, is a profound wisdom.
• Each person's ultimate destination (qibla) stems from their inner essence; the mystic seeks direct 'seeing' and union, while the philosopher pursues 'knowing' and is entangled in 'imagination' (khayal).
• Provision and blessings are tailored to each being's temperament, which Rumi presents as the wise organization of the cosmos rather than mere predestination.
• The 'aspiration for higher things' (soudā-ye sar-e bālā) is the key factor in truly benefiting from divine gifts and provisions.