M6:4363 — امن دیدی گشته در خوفی خفی / خوف بین هم در امیدی ای حفی

Translation: You saw security become manifest within a hidden fear; / Now, O Benevolent One, observe fear also within hope! Meaning: This verse conveys the profound paradox that seemingly opposite states can contain each other: true security may be found nestled in concealed apprehension, and fear, conversely, can reside within the heart of hope.

This verse emerges from Rumi's observation that true mystics (ārifān) dwell in perpetual security, having traversed a 'sea of blood.' Yet, this security is not a simple, straightforward state; it is a security that 'emerged from the very essence of fear.' Here, Rumi boldly unveils a paradoxical nature woven into existence and divine decree.

I have often stressed that God is dhū al-luṭf al-khafī (Possessor of Hidden Grace) and makkār (the Deviser). These attributes are not merely for meting out punishment but reveal a concealed geometry of creation, where straying (ḍalālat) may become a prelude to guidance (hidāyat), and crooked paths (kajravī) may yield bounties of benevolence. Hidden grace means the antidote is placed within the very poison, a point Rumi makes in preceding verses: the Compassionate God has placed an antidote (tiryāq) even within poison (zahr). Sa'di, in his Golestān, eloquently states: 'Do not despair, O brother of tribulation, for the Merciful has subtle graces.' Indeed, the reward for prayer is manifest, but the honor and robe of forgiveness (maghfirat) are enfolded within sin itself. This is a divine alchemy; a sin that leads to repentance is not merely cleansed, but 'bad deeds are transformed into good deeds (sayyi'āt badal be ḥasanāt),' elevating the individual to a spiritual ascent. As Hafez declares, 'The deserving of grace are the sinners.'

Conversely, Rumi teaches us that no benevolent one (muḥsin) should be bī-wajā (without fear of slipping), and no transgressor (khā'in) should remain bī-rajā (without hope). Wajā signifies fear, and muḥsin refers to the doer of good. Even the most devout should not deem themselves safe from spiritual missteps. Were not Satan and Bal'am Ba'oor at the peak of proximity to God before their fall? Does not Sheikh Bahā'i teach us that Adam, with a single sin, was expelled from paradise? Thus, even the Prophet, who was on the Straight Path, prayed daily for God to keep him on that path.

On the other hand, no transgressor should despair of divine mercy. Hope is always latent within despair. This divine cunning (makr) is pervasive, both in individual actions and throughout history and society. The deniers intended to humiliate (idhāl) the trusted ones (prophets), but their efforts resulted in the honor ('izzat) of the messengers and the manifestation of miracles (mu'jizāt). Abraha, with his elephants, sought to debase the Ka'ba, yet his very endeavor led to the Ka'ba's greater glory and even enriched the poor Arabs with his spoils. This 'breaking of resolutions and undoing of intentions' (faskh al-ʿazāʾim wa naqḍ al-himam), echoed in Imam Ali's words in Nahj al-Balāgha, demonstrates that divine providence transcends human plans, and what appears to be an apparent evil may well lead to immense, hidden good. This verse is an invitation to a profound insight, to transcend apparent dualities and perceive the unified, gentle, and majestic presence of God in all phenomena.

Key takeaways

• Security and fear, hope and despair are intrinsically intertwined and possess a paradoxical nature.
• Divine grace is often hidden; within hardship and sin, mercy and forgiveness reside (subtle grace).
• Repentance and remorse transform bad deeds into good ones, serving as a means of spiritual ascent and elevation.
• No virtuous person should feel immune to error, and no sinner should despair of divine mercy.
• Human plans can backfire, and apparent evil may lead to a greater good (divine cunning).
• Even prophets, despite their high station, sought steadfastness on the Straight Path from God.