M6:750 — پس محمد صد قیامت بود نقد / زانک حل شد در فنای حل و عقد

This couplet presents the Prophet Muhammad as the ultimate example of the Sufi ideal of mūtū qabla an tamūtū ("die before you die"). Rumi has just been discussing how to see a "living dead man" on earth, pointing to Abu Bakr as one such figure. Now, he elevates the argument to its source: Muhammad himself was not just one example, but the very embodiment of Resurrection (qiyāmat) in the present moment (naqd).

The reason for this extraordinary state is his attainment of fanā (annihilation). Rumi specifies this as dissolution into the "annihilation of binding and loosing" (fanā-yi ḥall u ʿaqd). The phrase ḥall u ʿaqd signifies absolute authority and power—the divine capacity to create and uncreate, to permit and forbid. By dissolving his own self and will into this ultimate divine power, the Prophet became a pure vessel for God's will. His actions were no longer his own but God's. In this state, the old self is annihilated and a new, divine reality is born, which is precisely the dynamic of Resurrection. Muhammad, therefore, did not merely point to a future Resurrection; he was its living, walking reality on earth.