M1:133 — قال اَطعِمْنی فانّی جٰائعُ / واعتَجِلْ فالوَقْتُ سَیْفُ قاطعُ

Translation: He (the Soul) said: "Feed me, for I am hungry! And hurry, for Time is a cutting sword (al-waqt sayf-un qāṭeʿ)!" Meaning: This verse captures the insistent plea of the Soul (or Hossamoddin Chalabi) to Mowlana, urging him to cease his delay and immediately articulate the spiritual mysteries, for time is fleeting and opportunities must not be lost.

This verse is uttered in the fervent, internal dialogue of Mowlana, who had previously told his Soul that the exposition of love's mysteries and separation must be deferred "until another time"; for in the state of fanā (annihilation), understanding becomes dulled, and the "account of this separation and this bleeding heart" is beyond his capacity. Yet here, Mowlana's Soul—or, as per Masnavi tradition, Hossamoddin Chalabi, the primary instigator of the Masnavi's composition—returns, insistently repeating its demand.

The Soul declares: "Aṭʿimnī fa-innī jāʾiʿ" (Feed me, for I am hungry!). This hunger is not physical; it is the thirst and longing for divine knowledge. It is the soul's hunger, whose sustenance is wisdom and truth. Then, with a decisive and Sufi tone, it adds: "Wa ʿajjil fa-al-waqt sayf-un qāṭeʿ" (Hurry, for time is a cutting sword!). This idiom was famous among Sufis, signifying the swift passage of time and its relentless march. Time, like a sharp sword, cuts through one's life and opportunities, annihilating them.

Following this, Mowlana, through the voice of the Soul, elucidates the rationale behind this insistence: "Sūfī ibnu'l-Waqt bāshad ey rafiq / Nīst fardā goftan az sharṭ-i ṭarīq" (The Sufi is the child of the moment, O friend / Saying 'tomorrow' is not a condition of the Path). This is one of the most prominent Sufi teachings. "Ibnu'l-Waqt," in the Sufi view, contrary to its negative modern connotation of an "opportunist," referred to one with three characteristics. Firstly, they perform actions at their appointed time, not outside of it. Secondly, and more importantly, they act according to their ḥāl (spiritual state); meaning, if they are in qabḍ (contraction), they act accordingly, and if in basṭ (expansion), they do likewise. A sālik (seeker) on the path must be mindful of their inner states and act in congruence with them, rather than feigning joy in a time of grief or vice versa. This state is for beginners on the path; for more accomplished Sufis were called "Abul-Waqt" (father of the moment), meaning they originate and master their own spiritual states and time.

The third point in the concept of ibnu'l-Waqt is that the sālik must refrain from saying "tomorrow." Mowlana states: "Naqd rā az nasīʾa khīzad nīstī" (From credit (future) arises nothingness for cash (present)). That which is naqd (present, immediate) is today, the current ḥāl; nasīʾa (credit, tomorrow) may never arrive. The motivation that arises now for virtuous action, for acquiring knowledge, or for spiritual journeying, might cool and vanish by tomorrow. The initial warmth of resolve must be seized and immediately translated into action. Thus, Sufis always emphasized that the sālik must be constantly engaged in some activity—be it dhikr and worship, or worldly labor—so that the nafs (lower self) finds no opportunity to rebel and one's spiritual states remain controlled.

In response to this insistence from the Soul, Mowlana once again clarifies his stance: "Pūshīdeh khushtar sirr-i yār / Khwod to dar żimn-i ḥikāyat gūsh dār" (The secret of the Beloved is better kept veiled / But you, listen to it within the context of narratives). He emphasizes that the secrets of the Beloved, the Eternal Beloved, are better kept hidden and conveyed implicitly. His method in the Masnavi is not direct explanation (sharḥ), but rather recounting secrets "in the narratives of others" (dar ḥadīth-i dīgarān) through stories and tales. He tells the Soul: "Listen to the stories and extract the secrets from within them." This is the same method he underscored at the beginning of the story of the King and the Slave-Girl, stating that "it is truly the true account of our own state."". Mowlana suggests that what is found in the stories is, in fact, an account of his own state and his experiences with Shams, which must be inferred from allusions and hints.

Key takeaways

• "Time is a cutting sword" (al-waqt sayf-un qāṭeʿ) signifies the swift passage of life and the urgency of spiritual action.
• The Sufi concept of ibnu'l-waqt (child of the moment) means acting according to one's present inner spiritual state, not opportunism.
• The sālik (seeker) must avoid postponing action ("saying tomorrow") to preserve the warmth and motivation of their current ḥāl (state).
• A true spiritual traveler prioritizes immediate action (naqd) over deferral (nasīʾa), as spiritual opportunities are fleeting.
• This verse reflects the Soul's (or Hossamoddin's) insistence on Mowlana to immediately begin speaking and unveil the spiritual secrets.