M6:2330 — آن الف چیزی ندارد غافلیست / میم دلتنگ آن زمان عاقلیست

Translation: That 'alef' (alpha), possessing nothing, is heedless; the 'mīm' (mim) that is narrow-hearted (or homesick), at that moment, is wise. Meaning: This couplet contrasts the self-conceit born of heedlessness with the wisdom that arises from recognizing one's existential poverty and profound longing for the source.

This couplet offers a profound, symbolic depiction of two distinct existential modes. Mowlana employs the shapes of the Arabic letters 'alef' (alpha) and 'mīm' (mim), which together form the word 'om' (mother) in Persian, to illuminate our relationship with existence and our inherent existential poverty. The 'alef', with its tall, upright stature, devoid of any diacritics or points, appears outwardly self-sufficient and powerful. Yet, this "possession of nothing" is, in fact, a symbol of its ghāfili (heedlessness). The 'alef', which acts nar-godā (tall and arrogant), seeks to present itself as something independent and complete, when this very pride and dominance stem from its unawareness and heedlessness of its own existential penury. It forgets that it too arose from the 'mother' of existence and has no independent being. In contrast, the 'mīm', with its rounded form and the narrow opening at its top, symbolizes diltangi (narrow-heartedness, homesickness) and an awareness of its own limitations and imperfections. This narrowness and longing are not weaknesses, but rather the very essence of insight and rationality (ʿaql). The 'diltang mīm' is cognizant of its intrinsic poverty; it knows that it is nothing by itself and is always in need of a breath or an influx from outside to be filled. This awareness of being "nothing" and the acceptance of inherent non-desert, from Mowlana's perspective, is the very core of wisdom and awareness. This 'mīm', aware of its own weakness, unlike the arrogant 'alef', swims in the sea of Divine Generosity (jūd-e Elāhi) and knows that whatever existence and perfection it possesses comes from the direct bounty of God, not from its own deserts or capabilities. Mowlana earlier in this Masnavi and in this lecture session points out: "Dar ʿadam mā mostaḥeqqān key bodim / Ke bar in jān o bar in dānesh zadim?" (When we were in non-existence, how could we be deserving / that we should be granted this life and this knowledge?). When we were in non-existence, we had no deserts; therefore, everything we have comes from God's generosity, not His justice. The arrogant 'alef' has forgotten this truth and, out of heedlessness, considers itself independent. But the 'diltang mīm' is aware of this non-desert and existential poverty, and this awareness is the source of its rationality and its return to a state of prayer and urgency. This very urgency and seeking is the prayer that God Himself has taught us, so that He may answer His own prayer. Here, Mowlana effectively critiques human self-conceit and pride, attributing it to heedlessness of one's existential roots. The self-conceit he previously expressed in this passage: "Ey ʿajab, in mo'jebi-ye man ze kist?" (Oh wonder, whence is this self-admiration in me?); this astonishment at baseless self-regard is answered in this couplet through the simile of the heedless 'alef' and the wise 'mīm'. True wisdom lies in the perception of nothingness and poverty, not in the pretense of possession and self-sufficiency. This is a key point in Mowlana's mysticism: our existence is as "nothing," and all that existence has given us is due to Divine Generosity. Thus, it is only the 'mīm' that, through its profound longing, is not heedless of this truth, and for this reason, it is wise.

Key takeaways

• The 'alef' symbolizes heedlessness and false self-sufficiency; the 'mīm' embodies awareness of existential poverty and true wisdom.
• He who deems himself self-sufficient is, in fact, heedless, for all existence stems from Divine Generosity.
• Longing and awareness of one's own imperfection are not weaknesses, but rather the source of insight and rationality.
• Self-conceit arises from ignorance of our existential roots and inherent poverty.
• True wisdom lies in the perception and acceptance of our nothingness and utter dependence on the Divine.