M1:81 — در میان قوم موسی چند کس / بی‌ادب گفتند «‌کو سیر و عدس‌؟»

Translation: Amongst the people of Moses, some individuals Impudently asked, 'Where are the garlic and lentils?'

Meaning: This verse refers to the impudence of the Israelites who, despite receiving heavenly sustenance (manna and quail), ungratefully demanded common, earthly foods.

This verse, without a doubt, serves as one of the clearest illustrations of 'impropriety' (bi-adabi) and its consequences within the broader sequence of verses where Mawlana expounds on adab (propriety or decorum). The narrative of Moses and the Israelites, recounted in detail in both the Torah and the Quran, is employed by Mawlana to articulate a universal, cosmic principle. This is not merely a historical anecdote; it is an enduring law governing existence itself.

After their miraculous deliverance from Pharaoh and their crossing of the Nile, the Israelites found themselves wandering in the scorching Sinai desert. Out of His infinite grace, God would miraculously send 'manna' (mann) and 'quail' (salwā) upon them every morning. Mann, a sweet and nourishing resin found in the desert, and salwā, easily caught quails, constituted a provision that was effortless, undeserved, and free from the toil of farming. This represented the pinnacle of divine beneficence.

Yet, what transpired? Amongst this people, some individuals, instead of offering gratitude and thanks, impudently and ungratefully demanded 'garlic and lentils' (sīr o 'adas). These were foods that would require the painstaking labor of cultivation, sweat, and arduous effort to obtain. Their cry of 'Where are the garlic and lentils?' was not a simple request; it was an act of ingratitude for the divine bounty. It was an audacious challenge to the generous Host who had spread His table without expectation. This demonstrated a deeper spiritual ailment: suspicion (bad-gomāni) and greed (hirs-āvarī), which Mawlana labels as 'disbelief before the host' (kufr pīsh-i khwān-i mih-tarī). It was as if they were saying: 'We do not want this effortless heavenly food; we want our familiar, earthly provisions.'

What was the consequence of this bi-adabi? Mawlana states it unequivocally: 'The bread and table from heaven were cut off / There remained the toil of farming with hoe and scythe.' The heavenly table was withdrawn. No more manna and quail. They were left with the arduous labor of agriculture and the difficulties of sustenance. Here, Mawlana delivers a profound lesson: divine grace and heavenly blessings are intrinsically linked to adab and gratitude. Impudence, insolence, and ungratefulness not only deprive the individual but also 'set fire to all horizons' and block the very source of divine effusion. This is what I have consistently emphasized: in Mawlana's worldview, human conduct impacts not only one's own life but also the flow of cosmic grace. Adab signifies recognizing one's place before God and His blessings; bi-adabi means forgetting this place and becoming blind to the boundless generosity of existence.

Key takeaways

• Impropriety (bi-adabi) and ingratitude lead to the cessation of blessings and divine grace.
• The Israelites' bi-adabi not only cut off heavenly food but also consigned them to worldly toil.
• Demanding garlic and lentils over manna and quail symbolizes greed and prioritizing worldly comforts over spiritual gifts.
• Adab in the Masnavi transcends mere etiquette; it is a profound understanding and appreciation of the source of all blessings.
• Mawlana employs ancient narratives to illustrate universal and eternal laws of existence and morality.