M6:1864 — لیک یک‌رنگی که اندر محشرست / بر بد و بر نیک کشف و ظاهرست

Translation: But the oneness (yak-rangī) that shall be in the Resurrection / Shall be revealed and manifest to both good and bad.

Meaning: This verse speaks to the ultimate revelation of truth and unity on the Day of Resurrection, where all hidden realities will become manifest and a profound oneness will be apparent to everyone.

Mowlana here addresses one of his most fundamental teachings: the distinction between this world of multiplicity and the other world of unity. He states that in the maḥshar, the great Day of Resurrection, a profound "oneness" (yak-rangī) will prevail, leaving nothing hidden. All truths, for both the good and the bad, will become "revealed and manifest" (kashf va zāhir). This resonates with the Quranic assertion that on that Day, even deniers will believe in the existence and truth of God: "They will know that He is the Manifest Truth" (yaʿlamūna annahu huwa al-Ḥaqqu al-Mubīn). No one will possess the power to deny that radiant sun of truth; it will shine so clearly that there will be no room for doubt or polytheism. This leads mystics to ponder: if no polytheists remain, why do some enter hell? This is a profound question, the full answer to which lies elsewhere, but the key point is the revelation of a singular truth to all.

This yak-rangī of the Resurrection stands in stark contrast to our own world. Here, we live in a realm of "a hundred colors and a hundred hearts" (sad-rangī va sad-dilī). Unity is concealed beneath multiplicities, beneath diverse colors, faces, and creeds. I myself argue that in this world, we are all, in a sense, polytheists, for we "see multiplicity" and have not reached the state of "seeing unity." Our eyes perceive fragmentation, and until the kohl of monotheism is applied, they cannot perceive unity behind the veil of plurality. This world is where the "spindle of speech in nations weaves a hundred colors" (dūk ke nuṭq andar milal sad rang rīs); meaning our language and intellect are constantly spinning and constructing hundreds of different religions, thoughts, and beliefs. To expect "oneness" (yak-rangī) in this world is futile; this is a world of multiplicity and the conflict of opposites, and its very existence is sustained by this conflict.

Yet, in the other world, not only will unity be revealed, but "meanings" (maʿānī) will also take form, and "our impressions will be in accordance with our character" (naqsh-hā-mān dar-khor-i khaṣlat shavad). Our inner intentions and dispositions, that "lining" (biṭāna) which was hidden, will come to the surface and become the "outer garment." Our true character and qualities will shape our outward manifestation. This absolute oneness and transparency imply that there will be no contradiction or concealment between appearance and reality. The world of meaning will there take on form, and the existential truth of each individual will be revealed without any covering.

Mowlana had earlier, in this same section, spoken of the light of Mustafa (the Prophet Muhammad) and how it transformed thousands of darknesses into illumination, making people of various races and religions (Jews, polytheists, Christians, and Zoroastrians) "one-colored." This prophetic yak-rangī is a preview of the absolute yak-rangī of the Resurrection, which will, with unparalleled clarity, expose everything to view and make it manifest to all. This underscores the principle that even though this world is full of melancholy, decay, and multiplicity, it inherently carries within it newness and unity, which will ultimately be fully revealed in the other world.

Key takeaways

• On the Day of Resurrection, absolute unity will govern the world, and hidden truths will be revealed.
• In contrast to this pluralistic world, in the Hereafter, no secrets will remain hidden; all will be manifest to both good and bad.
• Even deniers and polytheists will believe in God's truth on that Day, as reality will be unveiled without disguise.
• This world is one of "a hundred colors and a hundred hearts," but the other world moves towards "oneness" and uniformity.
• In the afterlife, a person's inner "lining" (bāṭin) will dominate their outer "garment" (ẓāhir), and inner qualities will manifest outwardly.
• The eternal unity and newness, which are veiled by multiplicity in this world, will be fully revealed in the next.