M6:2279 — لیک خورشید عنایت تافته‌ست / آیسان را از کرم در یافته‌ست

Translation: Yet the Sun of Grace has shone; Out of kindness, it has found the āyesān (despairing ones). Meaning: This verse conveys that even in the deepest despair and human error, God's boundless mercy and attention embrace the despondent, drawing them into the fold of His compassion.

This verse, following a lengthy discussion on veiled eyes and various self-imposed blindfolds that prevent perceiving truth, offers a luminous and hopeful message from Mowlana. He states: "But the Sun of Grace has shone; / Out of kindness, it has found the āyesān (despairing ones).

Here, āyesān refers to the despairing, but Mowlana, with a literary and grammatical precision, uses the word āyes. In common Persian, we often say maʾyūs, yet the verb yaʾs (to despair) is intransitive and does not take a passive participle; thus, the active participle āyes is the correct form, meaning 'one who is despondent and despairing'. Mowlana correctly indicates that this Divine Sun of Grace, which perpetually shines, seeks out these very āyesān—these hopeless and despondent souls—and through its kindness and generosity, has 'found' them; that is, it has discovered them, embraced them, and encompassed them within its favor.

This is a great tidings: even though servants may wrong themselves, close their eyes, and exchange the jewels of existence for 'unworthy substitutes' (as he mentioned in preceding verses), they are never outside the sphere of Divine mercy. God has 'played a most rare game of mercy,' transforming 'the very essence of ingratitude (kufrān) into repentance (inābat)'. This power to transform opposites into one another is a distinctive attribute of the Divine essence.

To illustrate this wondrous power, Mowlana then provides numerous examples. He says that God 'gives a bud its capital from a thorn'; meaning, from within a sharp thorn, a delicate and beautiful flower sprouts. Or, 'it adorns with a charm from a snake,' referring to the well-known snake charm that, in popular culture, fosters friendship and attracts affection, even though the snake itself is a symbol of venom and danger. From the 'darkness of night,' God brings forth the 'day,' and from the 'hand of the impoverished (muʿṣir),' 'prosperity (yasār)' is made to grow. This creative Divine power is not limited to material matters. Even 'the mountain becomes a co-reciter with David.' Dry, silent mountains harmonize with the melody of Prophet David, echoing his voice and, in effect, singing themselves. This is the fulfillment of the Quranic promise: "O mountains, echo with him, and you birds!"

Mowlana presents these parables and stories to make us understand that the shadow of God's mercy is vast, and the spring of His mercy is accessible to all. This message clarifies that even the 'defiled' are called by God, and the 'door of mercy' is never closed. This perspective shifts our worldview from despair to hope, and from despondency to return and repentance. It testifies to the 'light-heartedness' (sabuk-rūḥī) of Mowlana, which I emphasized at the outset of my Masnavi readings; his book is ultimately one of joy and hope, not sorrow and grief.

Key takeaways

• Even in the deepest despair, Divine Grace embraces and finds the 'despairing ones' (āyesān).
• God's mercy has the power to transform even ingratitude and disbelief into sincere repentance.
• Divine power is evident in bringing forth good and beauty from opposites (e.g., flower from thorn, day from night).
• Despite its hardships, this world is an arena of boundless Divine mercy, leaving no room for absolute despair.
• The door of Divine mercy is perpetually open, inviting all, even the defiled, to return.