M6:1829 — با کپی‌خویان تهتکها چه کرد / با نبی‌رویان تنسکها چه کرد

Translation: What did impertinence do to the ape-natured? / What did acts of devotion do for the prophet-faced? Meaning: This verse explores the contrasting effects of shamelessness and true piety on two types of individuals: the ungrateful imitator and the thankful, truth-seeking soul.

Mowlana, in this profound verse, delves into two distinct human archetypes and the consequences of their actions. I interpret this in continuity with the preceding verse that speaks of rosewater denying the rose, metaphorically signifying forgetfulness of one's origin. Mowlana attributes this heedlessness to the kapi-khooyān (ape-natured ones), those whose disposition is like that of a monkey. This term unequivocally alludes to Quranic verses that liken those who deny grace and disobey to qirada (apes) — qirada khāsiʾīn (despised apes). The kapi-khooyān, as Mowlana puts it, are like those ignorant souls who are not only oblivious to their origin but also engage in tahattok (impertinence, shamelessness, tearing veils). Tahattok here implies audacity, recklessness, and a disregard for sacred boundaries; the very kind of audaciousness committed by ignorant ascetics or shameless scholars, which, as a prophetic tradition states, 'breaks the back of religion.'

In stark contrast, we find the nabi-rooyān (prophet-faced ones); those who bear the countenances of prophets, meaning they are grateful for divine blessings and thankful for truth. For this group, tanassok (acts of devotion and genuine piety) leads to growth and flourishing. Tanassok itself means asceticism and worship, but by placing it alongside nabi-rooyān, Mowlana distinguishes it from any form of hypocrisy or superficiality. Indeed, obstinacy and denial (kufr) are the ways of the ape-natured, whereas gratitude and thankfulness constitute the path and method of the prophets. This clear opposition between two modes of conduct is the essence of Mowlana's message: humanity either succumbs to ingratitude and blind imitation, or turns to thankfulness and the prophetic character.

Following this, Mowlana elaborates on the truth that one should not be fixated on outward appearances: 'In stately mansions, dogs are there, and savage; / In ruins, lie the treasures of glory and light.' This couplet illustrates that what appears prosperous and crowded may, in reality, be empty and perilous, while true treasure and divine light are hidden in the ruins and secluded chambers of existence. This is precisely buzūgh andar khusūf — the emergence and dawn of truth within darkness and concealment. Truth is like a sun hidden during an eclipse, and this very concealment has led many philosophers astray, for they only perceive the surface and remain oblivious to the hidden treasures within the ruins.

Key takeaways

• Mowlana contrasts two human archetypes: the ungrateful, imitative kapi-khooyān with the thankful, truth-seeking nabi-rooyān.
• Tahattok (shameless impertinence) is the outcome of denial and obstinacy, while tanassok (true piety) is the fruit of gratitude.
• Mowlana likens the hidden nature of truth to buzūgh andar khusūf (shining forth within darkness); true treasures are found in ruins, not outwardly grand structures.
• One must not be deceived by deceptive appearances; the inner reality of things and individuals reveals their true essence.
• Humanity, in choosing between the path of ingratitude and gratitude, determines its own destiny.