M6:1899 — قبلهٔ باطن‌نشینان ذوالمنن / قبلهٔ ظاهرپرستان روی زن

Translation: The qibla of those who dwell in the inner is the Lord of Grace; The qibla of form-worshippers is the face of a woman. Meaning: This couplet asserts that the ultimate focus and destination for spiritual seekers is God, the Bountiful, whereas those who are captivated by outward appearances direct their devotion towards fleeting worldly forms.

Mowlana, in this couplet and the surrounding verses, categorizes humanity not by superficial distinctions of race or creed, but by their inner inclinations, aspirations, and profound yearnings. He posits that God, through His absolute justice, has paired and destined each entity with its own kind. Just as an elephant finds its mate in another elephant and a mosquito in another mosquito, so too in the realm of meaning, every soul is drawn to its ultimate object of desire.

This classification spans a wide spectrum of human experience. The qibla for those akin to Gabriel, the celestial spirits, is the Sidrat al-Muntaha—the sublime apex of the Prophet Muhammad's mystical ascent, where, veiled in a green light of divine possibility and necessity, he witnessed the formless Truth. Conversely, the qibla for the ʻabd-ul-buṭūn, the stomach-worshippers, is merely the dining table, the ultimate extent of their desires. Mowlana then introduces the enduring contrast between the ʻārif (mystic) and the mufalsaf (philosopher), a dichotomy I have frequently highlighted in my own discourses. He states that the qibla of the ʻārif is the 'light of union' (nūr-i viṣāl). The ʻārif seeks direct vision (ru'yat), a profound encounter. However, the qibla of the 'philosophizing intellect' (ʻaql-i mufalsaf) is 'imagination' (khayāl). The philosopher, instead of seeking union and direct vision, remains entangled in concepts, proofs, and precise definitions, indulging in mere fancy. Khayāl, whatever its form, is always a veil over reality, not the unveiled reality that the ʻārif pursues.

Mowlana continues this categorization: the qibla of the zāhid (ascetic) is the Beneficent God (Yazdān-i bar), while that of the greedy (ṭāmiʿ) is a purse of gold (hamyān-i zar). For those whose hearts are given to meaning (maʿnī-varān), their qibla is patience and delay (ṣabr o durang), essential for the unveiling of inner truths. In contrast, ṣūrat-parastān (form-worshippers) have no qibla but a 'carved stone' (naqsh-i sang), delighting in fleeting and lifeless outward appearances. This brings us to the present couplet: 'The qibla of those who dwell in the inner is the Lord of Grace; The qibla of form-worshippers is the face of a woman.' The bāṭin-nashīnān, the lovers of the formless Truth, turn towards dhu'l-mann—the Lord of Grace, the source of all bounties, who transcends every form and image. But those preoccupied with outward forms and appearances find their qibla in the 'face of a woman' (rūy-i zan), an idiom for the transient, earthly beauties that distract the heart from the formless meaning.

Ultimately, Mowlana frames this categorization not as determinism (jabr) but as the 'ordering of the cosmos' (tanzim-i ʻālam). God has created every being with a specific disposition (khu) and structure, providing sustenance (rizq) appropriate to it. Those who crave bread find it in abundance, while those 'intoxicated by the Beloved' (mast-i jānān) find their sustenance in moments of intimate communion and union. It is the aspiration to ascend (sowdā-ye sar-i bālā) that determines one's path. What good is a world filled with spiritual treasures if one lacks the inclination to seek them? Sustenance is about utilization, not mere existence. One can read sacred texts and only concern oneself with the 'dust on the treasures'—their historical and literary aspects—while remaining oblivious to the true treasure of guidance and insight. This couplet is an invitation to recognize one's true qibla, otherwise, as Mowlana says, 'If you are weary, go about your own business,' for everyone occupies themselves with what they desire and seek.

Key takeaways

• Divine justice universally pairs each entity with its suitable counterpart and ultimate destination, even in humanity's inner quests.
• The true qibla for those attuned to the inner realm is the Bountiful Divine Essence, transcending all transient forms.
• Form-worshippers remain captivated by fleeting worldly appearances, making their ultimate destination equally ephemeral.
• Mowlana distinguishes between ru'yat (mystical vision) and khayāl (philosophical thought), asserting that philosophy without vision is merely a veil over truth.
• Human sustenance and benefit from the world stem from their inner disposition and aspiration, not merely the objective existence of blessings.
• The primary goal is to uncover spiritual treasures; one should not be preoccupied with the 'dust on the treasure,' i.e., trivial outward aspects.