M6:3483 — بانگ گفت بد چو دروا می‌شود / از سقر تا خود چه در وامی‌شود

Translation: When the sound of ill-spoken words becomes manifest, From Saqar (Hellfire) itself, what door is then opened? Meaning: This verse warns that harmful or misguided speech can open the very gates of Hell, urging listeners to recognize and avoid such utterances.

I have often emphasized that "kalām" (speech or words) in Rumi's Masnavi holds a unique position; it is not merely a tool for expression but truth itself. This very verse underlines that point, though from a negative angle. Rumi teaches us here that our speech does not just convey a message; it can open or close a door – a door to paradise, or a door to hell.

In another instance, Rumi's son was asked why his father embraced music while some ascetics shunned it. He replied: "Because in their music, they hear the sound of the closing doors of paradise, but I hear the sound of the opening doors of paradise." This subtlety in perceiving phenomena is Rumi's genius. Every phenomenon, every sound, every word, depending on the intention and spiritual state of the listener and speaker, can carry a different meaning.

This is where Rumi likens "guft" (speech) to the "sound of a door." He says: Consider speech as the sound of a door from the castle of secrets. This utterance, this sound that emanates from our mouths, comes from the castle of mysteries and truths. But we must discern whether this sound signifies an opening or a closing. Does it open the doors of paradise or the doors of hell? We hear the sound of the door, but we do not see the door itself (i.e., the imperceptible reality behind it).

And now, to this particular verse: When the sound of ill-spoken words becomes manifest, From Saqar (Hellfire) itself, what door is then opened? Here, Rumi directly points to the darker side of this equation. "Darvā shodan" here means to "become manifest" or "become revealed." So, when bad and disagreeable speech (guft-i bad), words rooted in crookedness, become manifest and spread in the world, then one should be afraid. One should ask oneself: "Alas, which door of Hell (Saqar) is now opening?" This is a serious warning. Incorrect, deceitful, misleading, or even merely superficial and rootless speech can be a gateway to ruin and suffering.

Blessed are those whose "manzar" (inner vision) is opened; they not only hear the sound of the door but also see the door itself. They can distinguish which gate this sound opens or closes for them. This means insight, foresight, and perceiving the hidden consequences of every word. Otherwise, we who are far from the door only hear a sound. We must be skilled in interpreting these sounds so as not to be deceived.

Key takeaways

• Our speech possesses the power to open or close spiritual doors, capable of creating paradise or hell.
• The "manifestation" (darvā shodan) of ill-spoken words signifies the appearance and spread of crooked and harmful discourse in the world.
• Rumi warns that the proliferation of misguided speech directly opens a door to Hell.
• One must be a "sound-discerner" (bāng-shenās), possessing insight to distinguish between the sound of a door opening to paradise and one opening to hell.
• Blessed are those whose "inner vision" (manzar) is open, enabling them to see the door of truth itself, beyond merely hearing its sound.