M6:3467 — هست از آغاز چون بدر آن خیال / لیک آخر می‌شود هم‌چون هلال

Translation: That phantom, at first, is like the full moon (badr); / But in the end, it becomes like a crescent (hilāl). Meaning: This verse illustrates how any illusion or temptation first appears dazzling and complete, like a full moon, but ultimately reveals its hollowness and transient nature, fading into a mere sliver.

I interpret this verse in the context of satanic deceptions and worldly temptations. Rumi employs a brilliant metaphor here to illuminate the true nature of allurement. Any illusion, any trick, any false promise offered by Satan or the 'commanding self' (nafs-e ammāre) initially appears as dazzling as a full moon — complete, radiant, utterly captivating, seemingly without flaw. It appears to be everything one seeks.

However, Rumi warns that this is merely the beginning. If one waits and observes its ultimate outcome, this very captivating full moon gradually diminishes into a thin, insignificant crescent, itself on the verge of vanishing. This is the hidden nature of deception: it initially presents itself with fullness and beauty, but once its truth is revealed, nothing but hollowness and worthlessness remains. Rumi introduces this verse within the narrative of an ascetic on his deathbed, whom Satan approaches with a ewer of delightful water or elixir, offering grand promises in exchange for a single prostration. In the eyes of the thirsty ascetic in his final moments, that ewer and water embody the full moon; they represent renewed life and limitless pleasure. Yet, Rumi emphasizes, "And that is but an illusion, not a ewer; / The intent of that pimp (Satan) is naught but tearing apart" (M6:3468). There is no water, no ewer; it is all but a mirage, and the pimp's (Satan's) sole intention is to 'tear apart' (takhriq), to destroy one's faith.

This offers a profound lesson for us in our engagement with worldly matters. Many possessions, statuses, reputations, and even some worldly sciences, may initially shine like a full moon, drawing our hearts with immense force. But if we are 'farsighted' (ākhir-bīn) rather than 'short-sighted' (ākhur-bīn), if we possess the insight to discern the end from the very beginning, then we realize that many of these are nothing more than 'rotten walnuts' (jawz-e pūside); that is, walnuts with a sound exterior but a hollow, decayed interior.

This is the distinction Rumi draws between the 'eye of the present' (chashm-e hāl) and the 'eye of consequence' (chashm-e ma'āl). The 'eye of the present' merely looks at appearances and the immediate, becoming infatuated with initial beauty. In contrast, the 'eye of consequence' possesses foresight, seeing the ultimate end and outcome of matters in advance. True 'intellect' (ʿaql) lies precisely in this farsightedness: in seeing the end of every affair at its very beginning. One who lacks this insight hastily sells their faith for a 'ewer of water' and exchanges valuable treasures for 'walnuts'. This verse is ultimately a call to insight, to contemplation, and to avoid haste in judgment and choice, so that we may not be deceived by dazzling appearances and remain safe from hidden voids.

Key takeaways

• Every deception and temptation initially appears complete and alluring, but its emptiness and transience are ultimately revealed.
• The deceived trade true values (faith) for hollow, temporary promises (the illusion of water).
• True intellect (ʿaql) lies in foresight: seeing the outcome of matters at their very inception.
• Many attractive worldly appearances (wealth, status, fame) are like 'rotten walnuts'; beautiful on the outside, hollow within.
• This verse serves as a warning for vigilance during critical moments in life, such as death, when temptations intensify.