M6:2322 — آن یکی را کرده پر نور جلال / وآن دگر را کرده پر وهم و خیال

Translation: That one He filled with the light of glory, / And that other He filled with illusion and imagination. Meaning: This verse asserts that in the act of creation, God endows each human being with a distinct nature; some are imbued with divine light and splendor, while others are filled with illusion and mere fancy.

Mowlana, in this verse and its surrounding couplets, points to a fundamental truth regarding human creation and our existential nature, which, I must say, is one of the deepest philosophical and mystical subjects: namely, our emergence from 'non-existence' (ʿadam) and the role of divine 'generosity' (jūd) in this process. I have often stated that our existence is founded upon jūd, not ʿadl (justice). Justice presupposes merit and entitlement, whereas we, prior to existence, had no such merits. Everything bestowed upon us is solely from God's boundless grace and benevolence.

This verse gains its profound meaning within the context of night, which Mowlana speaks of as a temporary return to ʿadam. Night, he says, shatters the vessel of our understanding and senses, immersing us in the ocean of divine mercy, so that the next day, we may be 'filled' with something new and returned to existence. This process of 'being filled' by the Truth shapes the existential destiny of every human being. Some, as this verse describes, God fills with His 'light of glory' (nūr-e jalāl); these are individuals whose existence becomes a mirror of divine grandeur and splendor. But others, perhaps, He fills with 'illusion and imagination' (wahm-o khiyāl); meaning their being is more inclined towards fantasies, vain imaginings, and illusions.

The crucial point here is that we, as contingent beings, have no say in this initial 'filling.' If this matter were left to our choice, if our 'will and skill' and 'contrivance were by our command,' we would undoubtedly perfect ourselves. We would all wish to be the wisest, the most beautiful, the most knowledgeable, and the most virtuous. Yet, the reality is, 'They have nurtured and made me in another way.' This distinction in creation, that one is filled with the light of glory and another with illusion and imagination, stems neither from our merit nor our choice; rather, it is a manifestation of God's absolute jūd and omnipotent action. We stand before this Creator's will in ultimate powerlessness and lack of control over our primal nature. It is here that Mowlana, with wonder, asks: 'Since my hands are empty of His binding and unbinding / O wonder, from whom is this self-admiration of mine?' That is, if I am so powerless and incapable of contriving my own destiny, from where does all this self-importance and vanity arise? This is a question every thoughtful person must ask themselves.

Key takeaways

• Human creation from non-existence is based on divine 'generosity' (jūd), not 'justice' (ʿadl) or merit.
• The inherent differences in human creation (filled with light of glory or illusion) are by divine will and from God.
• Night symbolizes a temporary return to non-existence, where our being is refilled by the Truth.
• Human agency and contrivance over our primal nature and quality of creation are negligible.
• Despite our inherent powerlessness before divine will, our 'self-admiration' (ʿujb) is a misplaced wonder.