M6:2216 — ترس و لرزه باشد از غیری یقین / هیچ کس از خود نترسد ای حزین

Translation: Fear and trembling surely arise from an other; / No one fears themselves, O sorrowful one. Meaning: This verse asserts that all fear and anxiety originate from something external to one's own being; a person inherently does not fear their own self.

I have always insisted that Mowlana, unlike philosophers, does not aim to construct a systematic intellectual edifice, yet his profound philosophical insights stand firmer than any such structure. This couplet offers a clear illustration of Mowlana's keen insight into the limitations of incomplete induction and single-dimensional reason. Here, he points to a fundamental aspect of the origin of fear, extending it beyond purely material roots.

Fear, the Offspring of Otherness, Not Self: Mowlana decisively states: “Fear and trembling surely arise from an other.” A human being does not fear their own self; every tremor of fear that shakes the soul has its roots in “otherness” (غیری). This “other” can be another person, an unknown future, or even an illusion (vahm) arising in the mind. The key, however, is that its origin is external, not from the authentic “self” of the human being. “No one fears themselves, O sorrowful one” is an ontological declaration; the essence of a human is free from fear.

Critique of the 'Little Philosopher' and the Reality of Illusion: Mowlana subsequently refers to 'little philosophers' (حکیمک) who label fear as vahm, meaning it is baseless, illusory, a product of the faculty of imagination, and lacks external reality. It is here that Mowlana, with his characteristic astuteness, confronts this perspective. He asks: “How could any illusion be without a reality? / How could any counterfeit coin be without a genuine one?” Even an illusion is, in itself, a reality. Although it is a product of the mind, where does this illusion come from? Why does it appear only under specific conditions (e.g., darkness)? He asserts that every illusion, every fanciful imagination, ultimately stems from a truth and a real source. In other words, “every lie originates from truth.” A counterfeit coin, despite its falseness, proves the existence of a genuine one; if there were no truth, no lie could arise. Thus, a fear that seems illusory is itself a shadow of a deeper reality.

Fear, Imposed and Learned: Mowlana deepens this discussion, linking it to lived human experience. He believes that many of our fears are imposed (القاشده). From childhood, we learn from our environment, parents, and society what to fear. A child does not fear a snake unless taught to. This external injection and imposition (تزریق و القا) has its roots in “otherness.” Therefore, even seemingly internal and illusory fears ultimately originate from “otherness” and from what has been learned. This perspective challenges purely psychological or naturalistic explanations that attribute the roots of fear to internal or accidental factors.

Beyond Philosophy: After these subtle philosophical discussions, Mowlana immediately shifts course. He avoids entanglement with the “words of little philosophers” (حرفای مفلسف) and prefers to speak of “His ships and seas” (کشتی‌ها و دریاهای او), meaning divine graces and spiritual guides. This indicates that his goal is not merely theoretical critique, but to open a practical path to salvation and deliverance. He tells us that by finding the “Noah-like captain” (نوح کشتی‌بان) and surrendering to his guidance, one can navigate the storms of fear and illusion. This is not predestination (جبر), but the meaning of divine omnipotence (جباری); an acknowledgment of human helplessness before the waves of the world and the necessity of seeking divine power and guidance.

Key takeaways

• The origin of all fear lies outside the authentic essence of the human being; one does not fear their own true self.
• Even illusory or imagined fears are not baseless; they have roots in reality or external origins, just as a lie stems from a truth.
• Many fears are learned and imposed by the environment, family, and society, rather than being innate or intrinsic.
• After philosophical discussion, Mowlana points to the practical path to liberation from fear: seeking refuge in spiritual guides ('Noah-like captain') and relying on divine grace.
• This verse critiques materialistic or purely psychological views that reduce the causes of fear solely to material or baseless internal factors.