M6:1658 — گر نبودی گوشهای غیب‌گیر / وحی ناوردی ز گردون یک بشیر

Translation: Had there been no ears to grasp the Unseen, No harbinger would have brought revelation from the celestial sphere. Meaning: This verse posits that divine revelation and the sending of prophets are contingent upon the existence of human beings capable of receiving and comprehending spiritual truths; God does not send messages to those who lack receptive ears.

I have always emphasized that in Mowlana's intellectual framework, the position of the listener or audience is not a passive one, but rather a fundamental and determining role. This beyt stands as decisive proof of this assertion. Prior to this, Mowlana spoke of the influence of "attractive listening" (jadhb-e samʿ) on the eloquence of a speaker, and how a teacher's warmth and dedication stem from the student (sabī), and how even a lute player who finds no receptive ear finds his lute a burden. Now, he extends this principle from the realm of earthly and human interactions to the celestial and divine sphere.

Mowlana states with unequivocal clarity: "Had there been no ears to grasp the Unseen, / No harbinger would have brought revelation from the celestial sphere." This means that if there were no individuals on earth endowed with "ears that grasp the Unseen," if there were no human beings capable of receiving and comprehending revelation and divine messages, and if God had not bestowed upon humanity such intellect and discernment as to be sincere and eager recipients of the prophets' messages, then no prophet would ever have descended from the heavens. This is a profound interpretation of the principle of "divine purposiveness" (adam-e ʿabath) in God's work. God is wise and does not act in vain. He does not send His prophets for stones and clay, but rather for "intellect and heart" (hūsh o del); for hearts that can hear, receive, and understand the "glad tidings and warnings of the bearers of good news and warners."

This is, in essence, an unparalleled tribute to human dignity and status. It resonates with the sentiment found in prophetic traditions such as "Lūlāka lamā khalaqtul-aflāk" (Were it not for you, I would not have created the heavens), even though the authenticity of such traditions might be debatable; their spirit aligns with Mowlana's view of humanity's central role in the teleology of creation. Earth and time, the rotation of the celestial spheres and the laughter of the earth (referring to the next beyt), all exist for us. We are the axis, but not for arrogance, rather for comprehending the weighty responsibility of this exalted station. This perspective is entirely anti-deterministic, emphasizing human will, intellect, and receptivity. Revelation does not merely descend; it must be "caught" and "grasped." And this "grasping" is impossible without "ears that grasp the Unseen." Prophets come because we are ready to receive. This is a two-way relationship, not a one-sided imposition.

Key takeaways

• The existence of revelation and prophets is contingent on humanity possessing "ears to grasp the Unseen."
• God is wise and does not act in vain; His messages are intended for receptive intellects and hearts.
• The capacity to receive revelation is an affirmation of humanity's elevated status and dignity in existence.
• Humans are central to creation, not for arrogance, but to understand the weighty responsibility of this high station.
• This perspective emphasizes human will, intellect, and receptivity, making it entirely anti-deterministic.
• The relationship of divine descent is reciprocal: God sends messages because humanity is prepared to receive them.