M6:2177 — که بمردیم اغلب ای مهتر امان / باقیش از دفتر تفسیر خوان

Translation: For we have mostly died, O master, grant us safety! Read the rest of it from the book of exegesis (Tafsir). Meaning: This verse captures the desperate plea of people facing divine punishment, begging their prophet for mercy. Mowlana then instructs the reader to find the full account of this cautionary tale in Quranic commentaries.

In this verse, Mowlana quotes the desperate plea of people afflicted by divine punishment, their cry for help emerging from the depths of hardship and despair. To fully grasp its significance, one must consider Mowlana's preceding counsel within this very section of the Masnavi: “You are not two qullahs, you are one qullah / Unaware of the story of the torment of degradation.” This is a pivotal couplet where Mowlana, using a term from Sunni jurisprudence, likens human beings to “qaleel water.” In this legal tradition, water measuring two qullahs (large jars) is considered kurr water, which is not easily defiled. However, anything less than two qullahs is qaleel water, readily contaminated by the slightest impurity.

Mowlana, through this analogy, portrays ordinary humans—in contrast to prophets and saints whose souls are like an ocean of kurr water—as a “single qullah.” We are vulnerable, susceptible to defilement; beings easily swayed from our path by the vicissitudes of life and our own errors. This serves as a potent warning against arrogance and self-assurance; we should never presume immunity from error or contamination. This reminder is deeply rooted in Mowlana’s view of the existential poverty of humanity.

Following this cautionary note, Mowlana alludes to the “story of the ʿAzzāb al-Dhullah” (Torment of Degradation). This is a Quranic narrative detailing divine afflictions and punishments upon sinful nations, such as the people of Shuʿayb, who perished beneath a ominous cloud of lightning or scorching heat. The verse in question directly expresses the cry for succor from these very people in the throes of torment; their lives hanging by a thread, they implore their prophet—whom Mowlana calls “mehter” (master)—for safety and aid: “For we have mostly died, O master, grant us safety!” This cry echoes the predicament of every human being who finds themselves defenseless against divine wrath.

Yet, the pinnacle of Mowlana’s subtlety lies in the second half of the verse: “Read the rest of it from the book of exegesis (Tafsir).” Mowlana does not deem it necessary to recount the full historical details of this story himself. With this reference, he directs the reader to authoritative religious sources, namely the Quranic exegeses. This method is, in itself, a profound lesson in Mowlana’s pedagogy; he does not endeavor to reiterate everything anew, but rather relies on the reader's existing knowledge and background, guiding them toward the truth embedded in original texts. This demonstrates that this tale is not merely a historical account, but an eternal lesson for all humanity. Mowlana, as a great spiritual teacher, employs it to awaken us from our heedlessness concerning our own “single qullah” state, underscoring the necessity of humility in the face of divine destiny and wrath.

Key takeaways

• Humans are vulnerable and akin to 'single qullah' (easily defiled water), unlike saints whose souls are like 'two qullahs' (purifying water).
• Self-assurance and the belief in one's immunity from error are the greatest human oversights, potentially leading to divine punishment.
• The verse depicts the desperate plea of helpless individuals facing divine wrath, highlighting human frailty.
• By directing readers to 'Tafsir' (exegesis), Mowlana guides them toward original sources and eternal lessons, constantly inviting reflection on Quranic and historical narratives.