M6:2866 — گر هزاران مدعی سر بر زند / گوش قاضی جانب شاهد کند

Translation: Even if a thousand claimants raise their heads to speak, The Judge's ear turns only towards the Witness. Meaning: This verse asserts that in the divine court, only the testimony of the unbiased witness holds weight, and the multitude of self-interested claimants are disregarded.

This verse unveils the secrets of divine judgment, clarifying the elevated position of the 'Shāhid' (Witness) against the 'Muddaʿī' (Claimant). In Mowlana's view, even if thousands come forth with various, alluring claims, the Judge of Truth heeds only the word of the 'Shāhid'. This Judge, of course, is God Himself, and the Witness is, in essence, His very eye; the truth-seeing eye of prophets and saints. This serves as a parable for absolute unity within the divine order, even if a dichotomy of judge and witness appears on the surface.

Why does the Judge side with the Witness? Because the Witness sees with an impartial gaze, a 'dīde-ye bī-gharaḍ'. They perceive the 'secret' (sirr), not just the 'form' (ṣūrat). In the divine government, the art of judges is to make the witness their own eye, for this witness, with luminous eyes, comprehends truths exactly as they are, without any veil. Claimants, however skilled in rhetoric, have hearts whose vision is enslaved by 'gharaḍ' (bias); 'gharaḍ is a veil over the heart's eye'. Bias, greed, self-interest, and any attachment become a barrier to the truth-seeing eye. This echoes the Arabic proverb, 'Ḥubb al-shayʾ yaʿmī wa yaṣumm' (love of a thing blinds and deafens), preventing one from seeing reality. Especially, self-love and attachment to oneself is the greatest veil, hindering one from seeing their own flaws and the truth of others.

Thus, God desires you to become a 'Zāhid' (ascetic/detached); that is, to detach yourself from all attachments and biases, so you may attain the rank of 'Shāhid'. A Witness whose heart has become luminous like the sun, before which the stars of personal interests hold no value. Such a witness not only sees with God's eye but also perceives the 'secrets'; they even discern the spiritual journey of both believers and unbelievers. Mowlana emphasizes, 'There is nothing more hidden than the human soul'; yet, the divine Witness observes even this most concealed phenomenon. Such a witness is aware of all things and can provide absolute testimony in any dispute, for 'the name of Truth is Justice, and this Witness belongs to Him'. The eye of the Friend, having inherited these divine attributes, is a 'Shāhid-e ʿAdl' (just witness); meaning their testimony is justice itself. This is a station attained by the Prophet Muḥammad, whom the Quran called 'Shāhid' and described with 'mā zāgh al-baṣar wa mā ṭaghā' (his eye swerved not, nor did it transgress). It is such an eye whose testimony is accepted in the court of divine justice, surpassing a thousand claimants.

Key takeaways

• In the divine court, authority rests with the testimony of the impartial witness, not the eloquent claimant.
• The Witness, with truth-seeing eyes, perceives the 'secret' (sirr), not merely the 'form' (ṣūrat).
• Bias, greed, and self-interest are veils that obstruct the sight of truth.
• God desires humans to attain the rank of 'Shāhid' by shedding attachments (becoming a Zāhid).
• A true Witness can observe even the most hidden realities, such as the journey of the human soul.
• The Witness's testimony embodies divine justice, stemming from God's own attributes.