M6:2600 — زانک حلوا بی‌اوان صفرا کند / سیلیش از خبث مستنقا کند

Translation: For halva, if eaten at an inappropriate time (avān), increases bile (ṣafrā); And a slap purifies one from baseness (khubth) into purity (mustanqā).

Meaning: What appears good can be harmful if ill-timed or misplaced, while a seemingly harsh act can, if rightly applied, bring about profound cleansing and purification.

This verse, positioned within Mowlana's profound discourse on the true nature of justice, offers a deep insight. Justice, in his view, is 'placing things in their proper position' (وضع اندر موضعش). Consequently, absolute categories of good and evil are rejected: 'No absolute good comes from these things; no absolute evil comes from these things.' The utility or harm of any act, therefore, hinges on its 'position' (موضع), and true 'knowledge' (علم) is contingent upon discerning these positions.

The verse presents two vivid examples to illustrate this principle. The first hemistich, 'For halva, if eaten at an inappropriate time (avān), increases bile (ṣafrā),' speaks to the relative nature of goodness. Halva, generally considered a delicious and nourishing food, if consumed 'without avān' – meaning at an unsuitable time or by an individual with an unsuited temperament – causes harm instead of benefit. Mowlana alludes to the medical wisdom of his era, noting that halva is detrimental for those with a bilious (ṣafrāwī) temperament (characterized by heat and dryness), as it exacerbates their bile. Conversely, it might be beneficial for phlegmatic (balghamī) individuals (characterized by coldness and wetness). This analogy teaches us that universal judgments cannot be made; a seemingly sweet reward, if given at the wrong time or to the wrong person, might intensify vices rather than virtues.

The second hemistich, 'And a slap purifies one from baseness (khubth) into purity (mustanqā),' illustrates another aspect of this relativity. A slap, an act of apparent harshness and displeasure, if delivered to someone steeped in 'khubth' – wickedness or depravity – can 'mustanqā' them; that is, purify and cleanse them. Here, Mowlana refers to the root 'naqā' (purity) and the term 'tanqiya' (cleansing, purification, enema) to underscore the profound nature of this purification. This is the 'punishment' (zajr) which can sometimes 'be better than bread and halva' in its ultimate reward. In other words, a timely, stern intervention can purge vileness from a wicked individual, opening a path for their return to righteousness. Mowlana further elucidates this point elsewhere in the same book: 'Deliver a timely slap to the pauper, for it saves him from decapitation.' A minor, well-timed reprimand can thus avert far graver consequences (such as execution).

In essence, this verse illuminates Mowlana's sagacious perspective on justice and spiritual pedagogy. Good and evil, gentleness and harshness, are not absolute concepts, but rather instruments in the hands of the just and the educator. The crucial task is to discern the correct 'position' (موضع) and 'opportune moment' (اوان) in order to leverage every tool, even those seemingly undesirable, for growth and purification.

Key takeaways

• Good and evil are not absolute; their nature is relative to context, timing, and conditions.
• What appears inherently good (like halva) can be harmful if ill-timed or administered inappropriately.
• What seems harsh or unpleasant (like a slap) can be purifying and remedial if applied at the right moment.
• True justice requires 'knowledge' (ʿilm) to discern the proper 'position' and make precise distinctions between individuals and situations.
• A minor, timely intervention or punishment can prevent greater suffering and lead to an individual's ultimate well-being.