M6:447 — رو به خاک آریم کز وی رسته‌ایم / دل چرا در بی‌وفایان بسته‌ایم

Translation: We turn towards dust, for from it we have arisen; why then have we tied our hearts to the faithless? Meaning: This verse poses a fundamental question: Since we originate from dust and will ultimately return to it, why do we attach our hearts to the transient and disloyal entities and attachments of this world?

In analyzing this pivotal verse by Mowlana, which emerges within the tale of the deceptive hunter, I discern profound insights. Mowlana, through a rhetorical question, places an existential conundrum before us: Since we have arisen from dust and will ultimately return to it, why have we bound our hearts to the faithless? Who are these "faithless ones," and why does Mowlana so directly challenge our attachment to them?

Firstly, we must view "dust" (khāk) beyond its literal meaning. While it is true that our bodies are nourished by earthly elements and return to the earth, Mowlana never interprets the creation of humanity from clay and dust in a literal, narrative fashion. He regards the myths of "clay" and "measure" merely as symbols expressing a deeper truth. In my view, and as we learn from Mowlana and Iqbal Lahori, the truth is that we have transformed from "compelled beings" (inanimate matter) into "chosen beings" (possessing free will). The divine spirit, which is the trust of free will, has been breathed into us. This "arising from dust" actually refers to the earthly substratum for the birth of a being endowed with free will and spirit, not merely a chemical composition. Mowlana here takes an ethical-existential perspective on the truth that our fundamental substratum, both physical and spiritual, transcends the temporary attachments of this world.

Secondly, to whom or what does "the faithless" (bi-wafāyān) refer? Mowlana himself provides the answer: "Our ancient kin are the four temperaments; we have grown greedy for temporary kinsfolk." He contrasts these "faithless ones" with our "ancient kin," namely the four primary elements (water, wind, earth, fire)—elements to which our body ultimately returns. But beyond this, "the faithless" are all those attachments, persons, and affections of this "five-day world" that distance our soul from its "ancient companions" and the realm of intellects. These are like "children" engrossed in play in the "street" of the world, distracting the child from its true home. Such attachments, though sweet and alluring, are inherently unstable and ephemeral, bringing no true loyalty or permanence.

I see Mowlana's perspective here in contrast to some other mystics who primarily emphasize humility and lowliness. Sa'di says: "God, the Pure, created you from dust / So, O servant, be as humble as dust," or Mujir al-Din Baylaqani, who advises: "Go, be patient like dust, O jurist." These are ethical, humility-seeking uses of dust. However, Mowlana speaks of "turning towards dust" as a return to one's true origin, in both physical and spiritual aspects. He calls us to "hear the message of the spirit" and not forget that "we are not just body, not just dust; there is another dimension to our being." Our soul is from the realm of intellects and spirits, and from there, a letter arrives daily: "O faithless one... have you turned away from your ancient companions?"

Therefore, this verse is not merely an ethical admonition, but an existential call to awakening and returning to one's true self, and to reconnect with that place where true and lasting fidelity resides. This question is a query about our alienation and authenticity in this unstable world.

Key takeaways

• Our physical being originates from dust and returns to it, yet the essence of our spirit emanates from a higher realm; we are beings with dual roots (earthly-divine).
• The "faithless ones" symbolize all unstable and transient attachments and affections in this material world, distracting humans from their true origin and purpose.
• Through this question, Mowlana invites the reader to deep self-knowledge and reflection on the nature of existence: where our true authenticity lies, and where to seek true fidelity.
• From Mowlana's perspective, human creation from dust is merely a symbol for the emergence of an autonomous being from inert matter, not a literal account of creation.
• Attaching one's heart to the faithless is akin to children playing in the street, oblivious to their true home and essential duties; this world is a place for temporary play, not an eternal abode.