M1:91 — هر که بی‌باکی کند در راهِ دوست / ره‌زن مردان شد و نامرد اوست

Translation: Whoever acts shamelessly on the Friend's path / Becomes a brigand for true men and is himself dishonorable. Meaning: This verse warns that recklessness and disrespect in the spiritual journey not only derail the individual but also impede the progress of others, marking the practitioner as dishonorable and unworthy of the path.

Mowlana, the great sage and mystic, explicates this verse—and those surrounding it—through the lens of adab (proper conduct, courtesy) and bi-adabī (improper conduct, discourtesy). I have repeatedly emphasized that for Mowlana, adab is not merely a moral virtue or an outward formality; it is the very backbone of spiritual journeying and even cosmic order. It is not enough to say that adab resides only in the inner being, rendering outward expression irrelevant; rather, adab must manifest in all dimensions of human existence: intention, speech, and action.

Previously, Mowlana states that "the ill-mannered is deprived of the Lord's grace" and that "the ill-mannered not only harmed himself / But set fire to all horizons." This powerful imagery illustrates bi-adabī as a destructive fire whose reach extends beyond the individual, potentially disrupting the very order of being. Mowlana reinforces this by citing the story of Moses' people, who, due to their impudence in demanding garlic and lentils instead of heavenly manna, lost the blessing. He then refers to Jesus' followers who, through greed and suspicion, again deprived themselves, demonstrating how bi-adabī leads to a cessation of divine blessings and even divine wrath.

The verse, "Whoever acts shamelessly on the Friend's path / Becomes a brigand for true men and is himself dishonorable," encapsulates this profound message. Bi-bākī here does not signify spiritual courage, but rather audacity, recklessness, and a disregard for the Friend's sacred presence and the etiquette required in His company. A seeker who adopts bi-adabī not only deprives himself of the "Lord's grace" but transforms into a "brigand for true men." This means he becomes an obstruction and a barrier for other sincere seekers. Such an individual, through his actions, makes the path of spiritual endeavor unsafe and difficult for others. He lacks the virtues of the men of the Path, such as adab and chivalry, and for this reason, Mowlana brands him as nāmard—dishonorable. This nāmardī signifies the absence of those perfecting human qualities essential for the journey towards God.

Mowlana even extends the scope of adab to the celestial spheres, attributing the "illumination of this firmament" to its adab, and the "innocence and purity of angels" to their inherent adab. Conversely, he presents the symbolic examples of the "solar eclipse" and Azāzīl (Satan). Azāzīl was expelled from the divine court due to his jer'at (boldness) and impudence in disobeying the divine command to prostrate before Adam. This refusal of Iblis stands as the ultimate example of bi-bākī and its dire consequences on the Friend's path. It is from this perspective that one can assert: every darkness and sorrow that afflicts humanity originates from this bi-bākī and audacity—audacity against the divine order, both in religious law and in creation. This adab is the jewel that safeguards the seeker from error and misstep on the Friend's path, smoothing the way for both himself and others.

Key takeaways

• Adab (proper conduct) is the cornerstone of spiritual journeying and cosmic order, not merely superficial etiquette.
• Recklessness and impudence on the Friend's path not only deprive the seeker but also turn him into a brigand for others.
• The ultimate consequence of bi-bākī is deprivation of 'the Lord's grace' and falling into darkness and sorrow, as exemplified by Azāzīl's expulsion.
• Improper conduct has a wide-ranging destructive impact, capable of removing blessings from society and even nature.
• Recklessness and greed stem from suspicion towards divine bounty and can lead to disbelief (kufr).