M6:2332 — هیچ دیگر بر چنین هیچی منه / نام دولت بر چنین پیچی منه

Translation: Upon this nothingness of mine, place no further nothingness; Upon this entanglement, do not bestow the name of fortune.

Meaning: A dervish, in a state of profound humility and self-awareness, addresses the Divine, pleading: 'Lord, do not add more emptiness to my inherent nothingness, nor deem my state of inner turmoil and suffering as a sign of prosperity or good fortune.'

This couplet emerges from a profound supplication narrated by Mevlana through the voice of a dervish, a prayer imbued with the confession of intrinsic poverty and human helplessness. Here, the dervish addresses the Divine, describing his state in two paradoxical yet equally stark conditions: 'unconsciousness' (bi-khudi) and 'consciousness' (hooshiyari). As Mevlana articulates elsewhere, "In my time of unconsciousness, I am nothing; / In my time of consciousness, I am in a tangle." When one is in the slumber of unawareness, one is 'nothing' (hīch); no distinct self operates, all possessions and determinations are stripped away, leaving an empty vessel, a pure non-existence. This is the first 'nothing' mentioned in the verse.

Yet, when one awakens to 'consciousness,' one finds oneself in a 'tangle' (peech). This 'tangle' signifies complexity, anxiety, the suffering of daily life, and myriad worries. Diverse preoccupations, concerns, and fears entwine one's very being, submerging it in a whirlpool of apprehension. Thus, the 'tangle' symbolizes the suffering and inner turmoil of wakefulness. So, what does the dervish pray for? He implores God not to add another 'nothing' to this 'nothingness'; that is, not to exacerbate this state of pure non-existence and leave him in the most abject destitution. He confesses that this condition represents the ultimate helplessness and indigence.

Further, the dervish requests that this 'tangle,' this intertwined state of suffering and distress, not be labeled as 'fortune' (dolat). 'Dolat' here implies good luck, prosperity, or divine favor. The dervish understands that this disturbed and anxious state can never be a sign of true felicity or divine grace in its superficial sense. This complexity and agitation are precisely the antithesis of 'fortune.' This condition is one of iftiqār (absolute destitution and need), not one of self-sufficiency or perfection. This is the language of self-knowledge, a confession of humanity's fundamental weakness before the absolute power and will of the Divine. At this stage, the mystic learns that he is powerless, even in what he perceives as his own volition, let alone in confronting hidden matters beyond his control. This is a profound acknowledgment of utter dependence on the Divine, a point where the mystic sheds all conceit and self-admiration, viewing his entire existence as contingent upon divine grace.

Key takeaways

• Humanity, whether conscious or unconscious, exists in ultimate weakness and inherent destitution.
• The 'nothingness' (hīch) of unconsciousness and the 'tangle' (peech) of conscious anxiety reveal humanity's intrinsic poverty.
• Labeling one's suffering and entanglement as 'fortune' (dolat) indicates a deep unawareness of one's existential reality.
• This couplet is a cry of profound self-knowledge and complete surrender to the Divine will.
• Mevlana stresses that even awareness of one's suffering should not lead to self-admiration, but rather to a deeper confession of powerlessness.