M6:2283 — از سواد شب برون آرد نهار / وز کف معسر برویاند یسار

Translation: From the darkness of night, it brings forth the day; and from the hand of the impoverished, it makes abundance grow. Meaning: This couplet speaks to the boundless power of God to bring existence and prosperity out of nothingness and destitution, transforming opposites into one another.

My reading of this beyt, M6:2283, centers on Mowlana’s profound assertion of God's transformative power, particularly His capacity to elicit opposites from each other. This is one of the pivotal teachings in the Mathnawi, demonstrating that creation is a dynamic and ever-changing arena where divine mercy and will constantly reshape circumstances, often in ways that defy our expectations. It signifies that no situation, however dark or seemingly hopeless, is beyond the scope of divine intervention and metamorphosis.

Mowlana employs a series of evocative examples to illustrate this principle. He speaks of the bud (ghoncheh) emerging from the thorn (khār), a vivid image of beauty and new life blossoming from a harsh, defensive exterior. He then refers to the ancient belief in the “snake’s charm” (mehreh-ye mār), where a creature traditionally associated with danger and poison is believed to yield an amulet of attraction and friendship. This, I must emphasize, is not literal zoology but a profound symbolic inversion, a testament to what is possible under divine ordination.

The couplet itself provides the most direct examples: the day (nahār) bursting forth from the utter blackness of night (savād-e shab), and yesār (abundance, wealth) sprouting from the hand of the mo'ser (the impoverished or destitute). I note here the specific and precise use of terms: mo'ser denotes financial hardship, and yesār signifies ease and prosperity, vividly portraying the transformation from want to plenty. These are not merely poetic tropes, but pointers to a deeper cosmic truth: this world, with all its apparent contradictions, perpetually witnesses the hand of a singular, omnipotent Agent.

Further examples include the miraculous transformation of sand into flour for Abraham (Khaleel), and the mountains echoing the melodic praises of David. I recall here the Quranic verses that describe nature's responsiveness to David's divine-inspired song. These are not isolated miracles of the past but continuous manifestations of boundless divine mercy and active presence that pervade all existence. This is the “shadow of God’s mercy” (sāye-ye rahmat-e Haqq) of which Mowlana speaks, the spring of divine generosity and compassion that calls to all. Mowlana's teaching here is an invitation to hope and a rejection of despair, firmly asserting that “the door of mercy is never closed,” even for the despairing (āyesān) or the defiled (ālūdegān). For it is He who possesses the power to transform any given situation.

Key takeaways

• God possesses the power to bring forth opposites from opposites, such as day from night and wealth from poverty.
• This couplet illustrates God's boundless capacity to transform the seemingly impossible into reality.
• Mowlana uses these parables to emphasize the vast and continuous divine mercy and generosity throughout existence.
• Humanity should never succumb to despair, as the door of divine mercy and alleviation is perpetually open.