M6:170 — باز گشته از دم او هر دو باب / در دو عالم دعوت او مستجاب

Translation: By his very breath, both doors have been opened; In both worlds, his invitation is accepted.

Meaning: This verse proclaims that through the blessed spirit and influence of the Prophet Muhammad, the pathways to understanding and guidance in this world, and to salvation in the next, have been unveiled for all, and his plea and invitation for humanity are always answered in both realms.

Here, in this verse, we encounter one of the pinnacles of Mevlana's exposition on the prophetic station; a couplet that concisely encapsulates the meanings of "Khatamiyat" (the Seal of Prophethood) and "Shafaʿat" (intercession) as understood by him. Let us dissect this verse, "shira-shira" (piece by piece).

"By his very breath, both doors have been opened" (باز گشته از دم او هر دو باب): Mevlana explains in preceding verses that earlier prophets had left certain spiritual secrets "locked" and "sealed" due to the immaturity of their times' understanding, or even their own inability to reach the zenith of spiritual discovery. It was as if certain doors to truth remained closed to humanity. This is where the role of the Final Prophet's "breath" (دم) becomes apparent. The Prophet's "breath" is not merely his speech, but his spiritual nafas (spirit), his inner vitality, and his existential influence. This breath "unlocked" the seals that previous prophets had placed on spiritual mysteries. This phrasing directly echoes the Quranic verse, "Indeed, We have granted you a clear triumph" (Q 48:1), which Mevlana interprets not as a military conquest of Mecca, but as the "conquest of hearts and spiritual victories." By virtue of this life-giving breath, doors that were closed to gnosis and truth were opened, paving the way for humanity to attain reality. What are "both doors" (هر دو باب) referring to? This could signify the opening of doors to knowledge and guidance in this world, and the opening of doors to salvation and paradise in the hereafter.

"In both worlds, his invitation is accepted" (در دو عالم دعوت او مستجاب): This part of the verse points to the Prophet's station of intercession (Shafaʿat). The word Shafiʿ (intercessor) derives from shafaʿ, meaning a pair or a complement. An intercessor is one who accompanies an individual to assist them in accomplishing a task they cannot achieve alone. Mevlana describes the Prophet as the "intercessor of this world and that world." In this world, the Prophet's intercession means his role as a guide: "This world says, 'Show them the way' (تو ره‌شان نما)." He shows us the path to guidance. This is the Prophet's "profession" (پیشه) both "in appearance" (zohur) and "in concealment" (kaman); meaning he not only guided creation during his apparent lifetime, but also, in secret and after his passing, continues to assist seekers. This is the very concept of "esoteric guardianship" (wilayat bāṭinī), about which Mevlana states elsewhere: "The elder's hand is not short for the absent ones / His hand is naught but the grasp of God." The Prophet perpetually seeks to guide creation, even with the prayer, "O my God, guide my people, for they do not know" (Q 14:4). In the other world, his intercession lies in that: "That world says, 'Make them great' (تو مه‌شان نما)." That is, he elevates his community to a lofty and "grand" station. His invitation, whether for worldly guidance or otherworldly elevation, is "accepted" (mustajāb); it is always granted and answered, for he is the Seal of the Prophets, unparalleled in generosity and benevolence. According to mystics, Khatam refers to one who has traversed all stages of perfection and reached the highest possible rank: "The Seal is he who has sealed all the ranks"; and such a peerless being's request is undoubtedly accepted.

Key takeaways

• The Prophet's "Khatamiyat" (Finality) signifies not merely being the last, but the perfector and zenith of spiritual perfection.
• The Prophet's "breath" (dam) symbolizes his sacred spirit and spiritual influence, which unlocked the mysteries previously sealed by earlier religions.
• The Prophet is the "Shafiʿ" (Intercessor) of both worlds: in this world, he is the guide and pointer of the way, and in the next, he elevates and raises the station of his community.
• The Prophet's guidance is not limited to his apparent life; it continues in concealment (through esoteric wilayat).
• The Prophet's invitation for guidance and salvation is perpetually accepted and answered in both worlds.
• The plea "Guide my people, for they do not know" exemplifies the Prophet's profound commitment to universal guidance, even for his adversaries.