M6:2091 — پس چو تن باشد جهاد و اعتقاد / جان این کشتن نبات است و حصاد

Translation: Since spiritual struggle (jihād) and true belief are but the body of deeds, The soul of this [spiritual] cultivation is the plant's growth and harvest. Meaning: External actions like holy war and religious conviction are merely the outer shell of deeds; their true essence and spirit lie in the inner spiritual cultivation and the harvest of character transformation.

These verses, composed late in Mawlana's life, encapsulate his final view on the relationship between sharia (religious law), tariqa (the spiritual path), and haqiqa (ultimate truth). Mawlana does not entirely reject asceticism and ritualistic actions; rather, he sees them as the necessary prelude and prerequisite for attaining ma'rifa (gnosis). As I have often stated, reaching the station of Love is impossible without first traversing the stages of fear and awe.

I have previously elaborated that sharia, taqwa (piety), and devotional acts are merely the surat (form) of action. Their jan (soul or essence) lies in attaining the status of an arif (gnostic) and becoming united with the Divine. When one reaches that stage, these forms transform into meaning and attain their true purpose. This ma'rifa is the product of a preceding zuhd (asceticism). To put it more clearly, you arrive at the station of Love only after you have transcended fear; fear, in my terminology, is shame, the second stage, followed by entry into the realm of Love and Gnosis.

Simply put, zuhd is akin to sowing seeds in the field of the soul, and irfan (gnosis) is the act of harvesting the produce of that cultivation. The beyt in question precisely elaborates on this point. Jihad (spiritual struggle) and i'tiqad (belief) are the tan (body or form) of action. But the jan (soul or essence) of these actions is kushtan-i nabat va hasad—the cultivation and harvest of a spiritual plant. That nabat (plant) here is an allegory for the inner growths and positive transformations within the human soul, and hasad (harvest) is the reaping of that produce.

The crucial point is that this produce—the fruits of jihad and i'tiqad—must be realized in this very world, bringing about a palpable difference and change within your soul. You should not imagine that these merits are stored in some otherworldly bank account, to be paid out later. No, the true reward is bestowed here and now, in this very existence. You must be transformed into a different person right here, and feel that change within yourself. This is precisely what Hafez articulates when he contrasts the Pir-e Moghan (spiritual master) with the ascetic sheikh: 'I am a disciple of the Pir-e Moghan; do not resent me, O Sheikh, / For you merely promised, but he delivered.' The Pir-e Moghan, a divine man and a saint of God, cashes in the promises; that is, he ensures that we harvest the fruits right here and now, creating paradise in this very world.

Key takeaways

• External acts like jihad and belief are mere forms; their true essence lies in internal transformation.
• Gnosis and spiritual insight are the fruits of prior asceticism and spiritual discipline; the path of love passes through the gateway of fear.
• The true rewards of good deeds must be realized in this world and within the human soul, not merely in future promises.
• Inner transformation and character change are the immediate spiritual harvest, experienced in this very life.