M6:1300 — که درونشان صد قیامت نقد هست / کمترین آنک شود همسایه مست

Translation: Within them, a hundred resurrections are present, in cash; the least of which is that the neighbor becomes intoxicated. Meaning: This verse asserts that true mystics carry within them a profound, immediate experience of spiritual resurrection, and merely being in their presence can intoxicate and elevate those nearby.

This verse paints a profound picture of the status and impact of God's saints (awliya) and pure mystics (piran-e safi); those who have become purified in divine love and utterly absorbed in His essence. Mowlana here descends from the realm of prophets, stating that even if we have not witnessed the overt miracles of prophets, such men exist even today, possessing subtle, hidden miracles (karamat-i khafi). These hidden marvels stem not from deliberate intent or display, but from the fervent inner effervescence of their being.

"Within them, a hundred resurrections are present, in cash" is a deep and pivotal expression. Here, qiyāmat (resurrection) does not refer to the eschatological reckoning awaiting us, but rather to an immediate, existential, and internal resurrection that these saints have experienced "in cash" (naqd). They have died and been reborn, their souls having received a fresh vitality, stepping into another realm while outwardly appearing to move in this world. They are, in themselves, the locus of Judgment Day and spiritual rebirth. Mowlana uses this same "hundred resurrections" expression for the Prophet Muhammad, saying: "Muhammad is a hundred resurrections, present, / For he became resolved in the annihilation of solution and عقد." This implies that through his annihilation in God, the Prophet himself became the very essence of resurrection. Similarly, at the end of Daftar 3, Mowlana speaks of the "resurrection-place of love" (qiyāmatgāh-i ʿishq) that instigates a profound awakening in the lover's soul.

This "hundred resurrections" alludes to an experience that entirely regenerates the human soul. These individuals have leaped beyond their imperfections and found liberation. What is the fruit of this experience? "The least of which is that the neighbor becomes intoxicated." This means the slightest effect of this inner resurrection and the presence of a hundred qiyāmats within these saints is that whoever sits beside them becomes warm, intoxicated, and filled with joy. As we read elsewhere in the Masnavi: "It flows from hearts into hearts / Through the hidden path of rectitude and hatreds." This is a form of moral and spiritual contagion, akin to a hot furnace that warms anyone who sits near it. Their intoxication is like a perfume that overflows, scenting the senses and soul of their companion, even if temporarily.

This captivating charm and magic of the saints' presence is the historical root of religious establishment. Prophets and God's saints, by cultivating an irresistible fascination in their personalities, capture hearts and thereby instigate a "resurrection" in others' souls. Therefore, one who becomes a companion to a blessed person and a saint of God has, in truth, become a "companion of God" (jalīs-u-llāh). Mowlana explicitly states: "Whoever desires companionship with God, / Let him sit in the presence of the saints." For the hearts of the saints are the house of God; they are filled with the divine presence.

From a deeper philosophical perspective, existence itself is God; wherever there is existence, God is present. However, the saints possess a more intense and pronounced existence; in Mulla Sadra's terms, they have "intensification of existence" (ishtidād-i wujūdī), and a greater share of divinity is manifested in them. Thus, the miracles of the saints differ from, and are deeper than, the sensory and inanimate miracles of the prophets (such as the parting of the Nile or the splitting of the moon). Their primary miracle is the effect they have on the soul, connecting it to the "hidden relationship" with the inner world. They sometimes create "bread without the substance of dough" (nān bī-hayūlāy-i khamīr); meaning, without expecting capability or preparation from the recipient, they bestow grace with their benevolent gaze, transforming souls. Ultimately, however, the effect of these miracles also depends on the recipient's capacity, just as the Quran guides some and misleads others.

Key takeaways

• Saints and pure mystics possess an existence overflowing with "a hundred resurrections in cash," experiencing spiritual rebirth in the present moment.
• This inner "hundred resurrections" signifies spiritual death and rebirth, a new spiritual awakening, and stepping into another realm of being.
• The least effect of the saints' presence is the spiritual contagion of joy and intoxication upon their companions, as if an essence overflows from their being.
• Religions begin with "fascination" towards the personalities of saints, not merely with proof and argument; they ignite a spiritual resurrection in others' souls.
• To be in the company of God's saints is to be in the company of God Himself, for their hearts are the abode of the Divine.
• The true miracle of the saints lies not in altering the material world, but in transforming human souls and connecting them to the inner realm and the hidden relationship with Truth.