M6:1894 — مونس احمد به مجلس چار یار / مونس بوجهل عتبه و ذوالخمار

Translation: The companion of Ahmad (the Prophet) in council was the four Companions / The companion of Abu Jahl was Utbah and Dhu’l-Khumār. Meaning: This verse asserts that by divine justice, everyone is paired with companions of their own kind and disposition, illustrating the principle that like attracts like in human associations.

Mowlana introduces this verse within the larger context of "divine justice" (ʿadl-i ḥaqq). Following a portrayal of divine wrath in nature and human destiny, he shifts to divine justice, positing that it pairs every individual with companions of their own kind and disposition. This is not merely a sociological observation, but a cosmic law, as he notes that "the elephant is paired with the elephant, and the gnat with its own kind" (pīl rā bā pīl u baqq rā jins-i baqq). The ancient belief that a gnat (baqq) was a miniature elephant serves to emphasize this natural congruence.

What Mowlana highlights here is the universal law of attraction between souls and temperaments. "Ahmad," the venerable Prophet, possessing a sacred and elevated spirit, found "the four Companions" (chār yār – the Rightly Guided Caliphs) as his intimates in his assemblies. These companions were not merely external associates but fellow travelers and confidantes on his prophetic path; their souls shared a deep connection with his. Conversely, "Abu Jahl," symbolizing disbelief and obstinacy, was paired with "Utbah" and "Dhu’l-Khumār." These figures, prominent polytheists of Mecca and adversaries of the Prophet, who perished in battles like Badr and Khandaq at the hands of Ali, were Abu Jahl's "companions" and "table-mates" due to their spiritual and intellectual kinship.

Through these examples, Mowlana demonstrates that companionship and intimacy are not accidental occurrences. It is a fundamental principle that an individual's inner nature and disposition determine their friends and associates. This implies that "what is within us shapes our external partners." If a soul yearns for truth, truth-seekers will gather around it; if it inclines towards futility, it will find companions of a similar ilk. This illustrates that humans are mirrors to one another; the mirror of your soul is your companion. This rule is not limited to prophets and their adversaries; it operates in our daily lives as well. Whoever one dedicates their heart to, whatever path one chooses, will attract like-minded companions. This resonates with the subsequent imagery Mowlana immediately introduces: "The Kaaba of Gabriel and souls is a sidra tree / The qibla of the belly-worshippers is a dining cloth," for everyone has a qibla, and that qibla determines one's companions and fellow travelers.

Key takeaways

• Law of Attraction: Divine justice pairs each individual with companions of their own kind and disposition.
• Companions as Mirrors: One's inner nature and character determine their associates.
• Non-Accidental Affinity: Companionship stems from deep spiritual and temperamental connections.
• Historical Paradigm: The Prophet's company with his companions, and Abu Jahl's with his adversaries, exemplifies this cosmic law.