M6:29 — پس خریدارست هر یک را جدا / اندرین بازار یفعل ما یشا

Translation: So the Divine Buyer values each one separately / In this market where "He does what He wills" (yaf'alu mā yashā'). Meaning: Rumi states that in the divine marketplace of existence, God, who acts according to His will, has a distinct purpose and value for every single element and phenomenon, even those we might deem insignificant.

This couplet unveils one of the profound aspects of Rumi's worldview: the absolute divine foresight and meticulous, wise design that governs all of creation. I have repeatedly emphasized in my lectures that Rumi does not perceive the world as flawed or imperfect; rather, he regards it as entirely consummate and divinely ordered. This beyt is a direct manifestation of that perspective. The phrase "bāzār-i yaf'alu mā yashā'" (the market where He does what He wills) is itself a key to understanding this insight. This market is the arena of absolute divine will, a place where nothing is arbitrary or outside the bounds of supreme wisdom. The Quranic expression (yaf'alu mā yashā') signifies God's unlimited power, yet in Rumi's view, this power is always accompanied by unparalleled wisdom and singular foresight. Rumi proceeds to offer examples that deepen our understanding of each component's place in the cosmic order: "Naql-i khārestān qazā-yi ātash ast / Būy-i gol qūwat-i dimāgh-i sorkhosh ast" (A thornbush is fuel for fire; a rose's scent is nourishment for a joyful mind). A thorn, which might at first glance seem useless and irritating, serves as fuel for fire and thus fulfills a purpose within the vast system of existence. Conversely, the sweet fragrance of a rose nourishes the pure-hearted and joyful. These examples demonstrate that every phenomenon, whether seemingly a "thorn" or a "rose," is meaningful, necessary, and has its divine "buyer" (purchaser or valuer) in its designated place. Consider another example: "Gar palīdān în palīdīhā konand / Ābhā bar pāk kardan mītanand" (If impurities proliferate, waters strive to cleanse them). This implies that if impurity and defilement exist, there also exists a purifying force to remove them. This is not merely a moral or social expedient but a fundamental cosmic law. Waters exert themselves for purification, not out of compulsion, but by virtue of the vital role they play in the cosmic order, embracing this duty with pride. Most significantly, Rumi alludes to the opposition of "poison" (zahr) and "antidote" (tiryāq): "Zarhā harchand zahrī mīkonand / Zūd tiryāqāt-e shān bar mīkonand" (Though poisons make their venomous work, their antidotes are swiftly produced). This statement uncovers a deeper principle: the nature of this world is built upon tazadd (contradiction or antithesis). I have often stated that Rumi attributes two intrinsic characteristics to the lower world, or the natural realm, namely ta'addud (multiplicity) and tazadd, which are absent in the higher world. The existence of opposites does not imply imperfection or flaw in creation; rather, these contradictions—from the struggle between good and evil to the inherent opposition of various elements of the world—are the dynamic force behind its motion, its dynamism, and ultimately its transience. Every poison has its antidote, and every deficiency is followed by a form of perfection. This perspective fundamentally distinguishes Rumi's worldview from philosophies like Hegel's; tazadd in Rumi's view is not a dialectical engine driving historical progress, but an aspect of the structure of existence that shapes the ephemeral yet dynamic and meaningful nature of this world. Hence, in this world, "both good and evil have their buyers," and God has designated a place for both in this unique market of existence. This understanding not only eschews complaint but renders it meaningless. If one perceives the world as so complete and wise, there is no room for grievance or protest; instead, one should contemplate the function of everything in its proper place and submit to the wisdom that governs it.

Key takeaways

• The world is a marketplace governed by absolute divine will and wisdom (yaf'alu mā yashā').
• Every part of existence, even what appears worthless, has a specific place and function in the order of creation.
• The presence of impurities, poisons, and deficiencies in the world is balanced by cleansing forces, antidotes, and perfections.
• This world is built upon contradictions and antitheses (tazadd), which Rumi sees not as flaws but as inherent wisdom and the dynamism of the lower realm.
• Rumi's worldview leaves no room for complaint, instead demanding submission to divine wisdom.