M6:1013 — ای تو در دین جهودی ماده‌ای / کاین گمان داری تو بر شه‌زاده‌ای

Translation: O you, who are a mere female (weak) in the Jewish faith, Who harbors such a thought against this prince of truth (Bilal). Meaning: This verse captures Abu Bakr's intense anger at Bilal al-Habashi's torturer, accusing the tormentor of weak faith and misguided judgment towards a true seeker of God.

This verse, I must say, is one of those that Mawlana utters through the intensely furious voice of Abu Bakr. It recounts a moment when Abu Bakr, fresh from the Prophet's presence, in a state of spiritual intoxication and 'be-khodi' (loss of self), abruptly and without permission, bursts into the home of Bilal's torturer. In that fiery and enraged state, Abu Bakr unleashes bitter words, among them this very couplet: 'O you, who are a mere female (weak) in the Jewish faith, who harbors such a thought against this prince of truth (Bilal)?'

This expression, it is clear, carries a heavy social and cultural baggage that is unacceptable and even inexplicable today, but it must be understood within the cultural context of Mawlana's era. In this verse, Mawlana employs two descriptors as forms of denunciation and censure. First, being 'Jewish' (Jehudi), which in that period, it seems, inherently implied inferiority and rejection. Then, even worse, being a 'female' (mādda) in that faith, signifying weakness and instability of conviction—a usage that, regrettably, leverages the perceived weakness and subordination of 'woman' versus 'man,' prevalent in the culture of that time, as a tool to further demean and diminish the opponent.

I have always stressed that we should not imagine our great figures transcended the culture of their time in all matters. No, these great men merely managed to peek their heads from beneath the blanket of culture, but their bodies remained submerged in its waters. We, too, are all immersed in the sea of our own era's culture, deeming things good or bad that future generations might condemn us for. These are often more intellectual fashions and popular notions of the time than fundamental truths.

By 'prince of truth' (shahzāde), Abu Bakr refers to Bilal al-Habashi, whom he considered a devourer of light and a true prince in the path of faith. Abu Bakr tells the torturer that he is not even a true devotee of his own faith if he entertains such a misguided notion about a sincere believer and tortures him thus. This outrage stems from the principle: if one is sincere in their own faith, how can their heart consent to injustice against other sincere individuals?

This verse, in a way, serves as a prelude to the following couplet: 'In every crooked mirror of your making, do not look, O eternally accursed one.' It implies: 'O rejected soul, do not view everything through a mirror that you yourself have warped.' You must find a true mirror to perceive truths as they are. This is the core message: many of our judgments are merely reflections of the crookedness and distortion within our own inner mirror, not the external reality.

Key takeaways

• The verse reflects Abu Bakr's righteous and passionate anger in defending Bilal.
• The harsh language of the verse is a product of Mawlana's era's culture and prevalent notions, which influenced even great figures.
• "Prince of Truth" (shahzāde) is an honorific given by Abu Bakr to Bilal, signifying his spiritual stature.
• Mawlana warns against the danger of biased judgments through the metaphor of a "crooked mirror."
• Mawlana illustrates how weakness and suspicion in one's own belief can lead to injustice and oppression towards others.