M6:3499 — چون رها کردی هوا از بیم حق / در رسد سغراق از تسنیم حق

Translation: When you abandon desires out of awe of Truth, / A goblet from Truth's Tasnīm will reach you. Meaning: Giving up selfish desires, motivated by a reverent fear of God, opens the way to receiving divine blessings and spiritual refreshment from the heavenly spring of Tasnīm.

This verse flows from the sweet spring of Mawlana's thought, establishing a profound link between self-purification and the reception of divine graces. He states: "When you abandon desires out of awe of Truth, / A goblet from Truth's Tasnīm will reach you.". This means that when one ceases to pursue egoic inclinations—not from indifference or inability, but from the "awe of Truth" (bīm-e Haqq), from reverence and fear of God—then a goblet from "Tasnīm-e Haqq" will reach them. "Tasnīm" is the heavenly spring mentioned in the Holy Quran, and "Saghrāq" is a cup of paradisiacal wine. This is a clear and decisive promise, a transparent condition and reward.

I firmly believe that "awe of Truth" here, while representing the initial stage of spiritual journey, holds a singular importance. Mawlana clearly indicates that in the ascending stages of knowing and relating to God, "awe" (bīm) is the first effective force. It is followed by "shame" (sharm), and in the highest stage, by "love" (ʿishq). No one can claim to fear nothing and possess a rational life. Fear of the adverse consequences of our actions, fear of God's just judgment, and indeed, fear of His justice—not His cruelty—all play an essential role in human lives. If God were to apply His justice perfectly to us, we might face immense repercussions; it is here that the saying "we wail from tears, for what befalls us is from us" finds its truth.

The position of "hawa" (desire/egoic inclination) in Mawlana's thought is crucial. "Hawa" is not only the root of individual sins but, according to Mawlana, the source of many social and even philosophical calamities. In earlier verses of this very book, he explains how humans are trapped in the "prison of hawa" and how "shame" departs from the "veiled ones" (mastūrān). Even fish caught in a pan are ensnared by "hawa"—whether their own (yielding to bait) or the fisherman's. All these misfortunes and punishments, from crucifixion (chārmīkh) and hanging (dār) to the anger of the police (shahna) and the flames of hell (nār), all originate from "hawa." If there were no desires, there would be no hell. Indeed, it is we humans who, with our desires and sins, ignite the fires of hell, and with our good deeds, build paradise. Heaven and hell, in a sense, are "in the making."

After stating this promise, Mawlana playfully engages with his enchanting language, bringing two other heavenly springs, "Salsabīl" and "Tasnīm," into play. Salsabīl, also mentioned in the Quran, transforms in Mawlana's hands into a compound word: "Sal Sabīl," meaning "ask for the way." He says: "Do not wander in your desires, ask for the way / from God's threshold towards Salsabīl.". This is not merely a literary device but a means of unveiling new and profound meanings from within words; words become pretexts for revealing truths beyond their apparent forms.

Mawlana also warns: "Do not be subservient to desire like grass.". That is, do not be submissive and obedient to your egoic desires, like chaff floating on water, carried wherever the wind and waves take it. A drowning person grasps at any straw (hishīsh) to save themselves, but one who is "chaff"—meaning, one who lacks self-will and is swayed by desires—will never reach their goal. Instead, one must seek shelter under the "Shadow of the Divine Throne" (Zill-e Arsh): "Indeed, the Shadow of the Throne is better than a flimsy canopy.". The shadow of the divine throne, which is stable and real, is superior to any transient and weak canopy that a human builds for themselves and seeks refuge under. It is here that one understands a superior will and agency orchestrates the world, and we, in our ignorance, should not attribute God's actions to immediate natural causes; everything ultimately returns to the Sacred Truth.

Key takeaways

• Freedom from egoic desires begins with the fear of God, but higher stages involve 'shame' and 'love'.
• Self-purification and detachment from worldly desires pave the way for receiving spiritual blessings and divine grace.
• In Mawlana's thought, 'hawa' (egoic desire) is the fundamental root of individual sins, collective calamities, and even the fires of hell.
• Mawlana employs wordplay (like 'Sal Sabīl' from 'Salsabīl') to reveal deeper meanings embedded within words.
• Humans must not be passively subservient to egoic desires like powerless chaff, but rather seek true refuge under the shadow of the Divine Throne.
• Heaven and hell are not static entities; rather, they are continuously being constructed by human deeds.