M6:1662 — آب تتماجی نریزی در تغار / تا سگی چندی نباشد طعمه‌خوار

Translation: You do not pour ash-water (leftover soup) into a bowl, unless there are a few dogs to consume the scraps. Meaning: This verse uses the analogy of pouring leftover food for dogs to illustrate that every act, including the creation of the world, has a purpose and designated recipients who benefit from it.

This point is raised by Mawlana as he continues his interpretation of the Hadith-e Lawlāk: “Lawlāka lamā khalaqtu al-aflāk” (Had I not created you, I would not have created the celestial spheres). I have stated previously that while this hadith may be apocryphal in terms of its chain of transmission, Mawlana extracts a profound insight from it. The hadith suggests that if it were not for the Prophet, God would not have created the heavens. Mawlana interprets this to mean that the purpose of creating the cosmos, and everything within existence, is for that 'sharp and discerning eye' which possesses the capacity to perceive and comprehend the secrets of this creation. In essence, the world is made for perceptive observers and wise intellects. Now, to clarify this meaning, Mawlana employs a simple and tangible analogy. He states: “Āb-e tatmājī narīzī dar taghār / Tā sagī chandī nabāshad to’me-khār.” Tatmāj is a Turkic word for soup or broth, and āb-e tatmājī refers to the leftover liquid from such a dish. A taghār is a bowl in which food is served. Mawlana suggests that you would not pour leftover soup into a bowl without a purpose; rather, you do so only for a few hungry dogs that are meant to consume it. In other words, every action, including the divine act of creation, is performed with an ultimate goal and for beings who are its recipients and beneficiaries. This example, at first glance, might seem unappealing, and one might object to being likened to a dog. However, Mawlana immediately refines and elevates this analogy. In the very next couplet, he says: “Raw sag-e kahf-e khodāvandī’sh bāsh / Tā rahānad z-īn taghārat estefāsh” (Go, be a dog of the Cave, chosen by God / So that His selection may free you from this bowl). Here, Mawlana refers us to the 'dog of the Companions of the Cave'; a dog that accompanied God’s saints and, due to this companionship, attained a special status, being mentioned in the Qur’an. This dog was not merely cast aside but became one of the chosen, and through divine selection and grace, was freed from this 'bowl'—this earthly world and its limitations—and ascended to a high station. This implies that while the world is created for recipients, the status of these recipients is not uniform. Only those who, like the dog of the Cave, choose companionship with the Divine and attain a sharp discernment, can move from this 'bowl' to 'estefā-ye haqq' (divine selection) and elevate their spiritual rank. Therefore, the creation of the world is for those who are ready to receive divine grace and can understand its secrets, and this requires a high spiritual station.

Key takeaways

• The creation of the world is purposeful and wise, not futile; it is made for recipients capable of comprehending its meaning.
• The analogy of 'ash-water' and 'dogs consuming scraps' indicates that even seemingly trivial actions have a purpose and designated beneficiaries.
• The reference to the 'Dog of the Companions of the Cave' symbolizes how companionship with saints and divine selection can elevate the status of seemingly lowly beings.
• Only a 'sharp and discerning eye' can truly perceive the secrets of creation, imbuing the world with meaning for such perceptive beholders.
• The ranks of divine recipients vary; some are mere consumers, while others, through divine selection, attain a high spiritual proximity.