M6:3195 — ما رمیت اذ رمیت احمد بدست / دیدن او دیدن خالق شدست

Translation: When Ahmad (the Prophet) threw, it was not you who threw, but it was Ahmad himself. For seeing him has become seeing the Creator. Meaning: This couplet articulates a core mystical teaching: the actions and perception of the perfect human, such as Prophet Muhammad, are in truth the actions and perception of God. At this elevated state, the distinction between servant and Lord diminishes to such an extent that the servant's deeds become a manifestation of the divine act.

This couplet, without doubt, embodies one of Mawlana's most profound and foundational mystical teachings, one he revisits countless times with varied expressions. It is not merely a poetic trope; rather, it is a statement of an existential and metaphysical truth. Here, Mawlana takes the fervor of unity to its apex, speaking to us about the reality that Truth is unity, hidden beneath layers of multiplicity. This unity originates from the Creator of the universe, and its shadow extends over all existence. The entire world is but one, and multiplicity is merely an incidental and superficial matter, like the foam on the ocean's surface, beneath which lies the boundless unity of water. The sharp-sighted, unity-cognizant eyes of the mystics perceive this truth. They do not deny multiplicity but do not neglect unity either.

This verse explicitly alludes to Quran 8:17: “And you [O Prophet], when you threw [the handful of dust], it was not you who threw but Allah who threw.” This verse was revealed concerning the Battle of Badr, where the Prophet Muhammad cast a handful of dust toward the idolaters, leading to their confusion and defeat. This Quranic teaching became the bedrock for Sufi and Gnostic thought: that the human who has attained union with the Truth, the wali Allah (friend of God), reaches a station where their action is God's action, their seeing is God's seeing, and their speaking is God's speaking. It is as if they are God on earth; not metaphorically, but truly. Their service is service to God, and their companionship is companionship with the Divine, as Mawlana states: “Whoever desires companionship with God / Let them sit in the presence of the saints.”

I have often explained that this proximity (qurb) to God is neither temporal nor spatial, but an existential proximity. That is, a being has ascended and their existence has intensified to such a degree that one can say God is with them, or, as I prefer to say, they are 'filled with God.' When someone is filled with God, they acquire divine attributes, and their actions become divine actions. Mawlana's best example here is the metaphor of 'iron in the fire.' A piece of iron is placed in a furnace and remains there until it becomes so incandescent that when removed, it possesses all the attributes of fire: it is hot, burning, luminous, and illuminating. If anyone doubts this, they should approach it to feel its scorching heat. Of course, Mawlana himself says these are mere examples, but they are illuminating examples for minds that require illustration and struggle to grasp these realities. This is the essence of the Hadith Qudsi which states: "My servant continues to draw near to Me until I become his tongue, his eye, his hand," and so on.

These Gnostic premises informed my own view regarding 'revelation' (wahy) and the idea that the Prophet's speech is God's speech. Such statements have been widely accepted and even commonplace among our mystics. This couplet demonstrates that we must set aside the metaphysics of 'separation' (firaq) and embrace instead the metaphysics of 'union' (wisal). This union is not merely attained in the afterlife; rather, one's 'resurrection' (qiyamat) can be established in this very world. That is, one becomes present in God's presence, directly hears His words, and what they say is His word, and what they do is His action. As the Quran also declares: "Whoever obeys the Messenger has obeyed Allah."

The subsequent verse clarifies "seeing him has become seeing the Creator" further, stating: "The day of seeing is seeing this window." That is, look through this window to behold the sun. And it continues: "Especially since this window shines of its own accord / It is not a borrowed light from the sun or a distant star." This light is not borrowed; rather, the saint themselves has been illuminated by God and has become a source of light. This is a profound disclosure, showing that transcendent reality can manifest through unconventional and unknown means, beyond the material and scientific mechanisms we understand. It is like fruit growing from the tray itself, not merely placed on it. What difference then is there between this tray, from which apples grow, and an apple tree? Indeed, through these metaphors, Mawlana removes the distance and veil between the servant and God, stating that when you sit under the shadow of such a saint, you are sitting under the shadow of God. If you see him, you have seen God. If you receive something from his hand, you have received it from God's hand. If he shoots an arrow, God has shot that arrow. This is immersion in God and annihilation in the Truth (fana' fi'l-Haqq), where no distinction can be made between the servant and God.

To elucidate this unity in action, Mawlana offers the example of a man named 'Omar' in the city of Kashan. In the past, cities like Kashan and Sabzevar were predominantly Shi'ite. Mawlana says that in such a city, where all are Shi'ite and no baker will sell bread to someone named 'Omar,' if a man with this name enters a shop and asks for bread, he will be refused and directed to another shop. That man fails to realize that all the shops are unified in this matter; it is as if there is only one baker in this city who is displeased by the name 'Omar.' This unity of action amidst apparent multiplicity is a clear metaphor for the idea that the actions of the perfect human stem from a single source, the Divine Essence, and are thus a unified act.

Key takeaways

• The action of the perfect human (the wali) is, in essence, the action of God Himself.
• To see the Prophet or a realized Gnostic is to behold the Divine Essence.
• Mawlana asserts the unity of existence (wahdat al-wujud) as ultimate reality, with multiplicities being secondary.
• The metaphor of 'iron in fire' illustrates how a servant 'filled with God' acquires divine attributes.
• This couplet emphasizes the metaphysics of 'union' (wisal), signifying spiritual union with God in this very world.
• The speech of the Prophet and the wali originates from divine inspiration, not merely human expression.