M6:47 — این جهان زین جنگ قایم می‌بود / در عناصر در نگر تا حل شود

Translation: This world exists by means of this very strife; Look into the elements so it may be understood. Meaning: Rumi asserts that the very fabric of existence is upheld by inherent conflict and opposition among its constituent parts. To grasp this fundamental truth, one must observe the raw elements of nature.

I believe this couplet uncovers a pivotal point in Mawlana's worldview. Many assume that conflict and strife are accidental, undesirable phenomena that must be eradicated for the world to achieve peace. But Mawlana states here that, on the contrary, the very stability and existence of this world are not at odds with conflict; rather, it is from this strife that it is established. The cosmos's existence, then, is indebted to this struggle and contention. This is a profound cosmic vision that not only sees evil not as an accidental occurrence, but recognizes it as a constructive element in the very formation of existence. To grasp this claim, Mawlana invites us to a naturalistic observation: 'Look into the elements so it may be understood.' When we observe the four primary elements of the world—water, fire, earth, air—we see that each is 'a breaker of the other.' Water extinguishes fire; fire boils and evaporates water. Earth resists wind, and wind disperses earth. These strong pillars upon which the world's roof rests are constantly in conflict and challenge with one another. This is the nature of the world, that 'the foundation of creation was on opposites.' These opposites are essential, and by negating one, the other loses its meaning. This perspective on conflict in the natural world then extends to the human condition. If the basis of creation is opposition, then it is no surprise that we humans are also 'belligerent due to loss and gain.' That is, conflict and opposition are rooted not only in the external world but also within our own being. Our spiritual states and conditions are constantly at war: one day we are joyful, the next sorrowful; one moment we incline towards peace, another towards battle. Mawlana advises us that instead of engaging in external wars and blaming others, 'Look at such a heavy war within yourself; then why are you busy with the war of others?' Until a person makes peace with their inner self and resolves their internal conflicts, they cannot expect peace with others. This is, in fact, a projection; we project our internal wars outward. Another crucial point Mawlana mentions elsewhere, which can be extended here, is that these wars and peaces are not ultimately from our own will, but are 'between the two fingers' of God. That is, it is God who turns the heart of the believer sometimes towards contraction and sometimes towards expansion. This is an acknowledgment of divine oversight and providence in all matters, whether in the conflict of elements or in the fluctuations of human states. The world is established upon opposites, but these opposites are ultimately under the dominion and providence of the One without equal.

Key takeaways

• The stability and persistence of this world are founded upon the opposition and struggle between its constituent parts.
• Conflict is not an accidental phenomenon but a constructive element in the very formation of existence.
• Natural elements (water, fire, earth, air) are prime examples of these opposing yet interconnected forces.
• Human external conflicts are reflections and projections of internal struggles and contradictory states.
• The path to peace with others begins with resolving internal conflicts and achieving self-harmony.
• These wars and peaces, both in nature and in humanity, are ultimately under divine providence and will.