M1:135 — تو مگر خود مرد صوفی نیستی؟ / هست را از نسیه خیزد نیستی

Translation: Are you not, then, a Sufi of the present moment? For existence (naqd) from deferred promises (nasīya) brings forth non-existence.

Meaning: This verse is a rhetorical question, almost a chiding, asking Mowlana if he has forgotten the fundamental Sufi principle of acting in the present moment and valuing immediate spiritual reality over future promises.

This verse is an admonishment, as if the 'Jan' (soul or inner voice) of Mowlana is addressing him, or perhaps it's Mowlana's own internal questioning. Following Mowlana's hesitation to directly articulate the mysteries of Shams and his own dissolution (fanā) in him, deferring it to 'another time,' this verse emerges as a reminder of a vital principle of spiritual journeying: A Sufi is the son of the moment, O friend; to say 'tomorrow' is not of the path's condition.

I have emphasized for years that 'ibn al-waqt' (son of the moment), in the Sufi lexicon, is by no means synonymous with opportunism, as it has come to mean colloquially. 'Ibn al-waqt' refers to one who performs an act at its proper time, not outside of it. However, its deeper meaning, which is crucial for spiritual wayfarers, is that the seeker must surrender to their 'hāl' (spiritual state). If the state of 'qabz' (contraction) prevails, one must act in accordance with it; likewise for 'bast' (expansion), grief, or joy. The Sufi who is 'ibn al-waqt' is one who monitors these states and acts accordingly. Mowlana states elsewhere that some go beyond this; they are 'abū al-waqt' (father of the moment), meaning they generate and control their own states. But 'ibn al-waqt' is typically for those at the beginning of the path, who must be mindful of their states and act in congruence.

This principle also underlies the rejection of idleness. Sufis believed that one must always be engaged in some activity, be it dhikr, prayer, working in the field, or in the bazaar. This is because the ego (nafs) is so powerful that if given even a little leeway, it rebels and diverts one from the desired spiritual state. Hence, to say 'tomorrow' and postpone action is not a condition of the Sufi path. The seeker cannot say 'tomorrow'; rather, they must act in the present moment, by the dictates of their current state.

The second hemistich elevates this verse profoundly: For existence (hast) from deferred promises (nasīya) brings forth non-existence (nīstī). This is a deep existential warning. 'Naqd' (cash, present reality) is the immediate reality, the energy and motivation that arises within us in the moment. 'Nasīya' (credit, deferred promise) is the future. The message of the verse is that if you defer the 'naqd' of the present state for a future promise, that current 'existence,' that inner effervescence and warmth of passion that has emerged for action, may be lost and transformed into 'non-existence.' The current resolve, the present longing, if not acted upon, will grow cold and extinguished, never to return. This is an unparalleled emphasis on the crucial importance of 'now' in spiritual journeying. Mowlana, in his response, naturally affirms this rule but asserts that his method of revealing the Beloved's secrets, though veiled and through parables, is also a form of 'naqd' — a present truth, but conveyed through allusion and insinuation.

Key takeaways

• A true Sufi is 'ibn al-waqt' (son of the moment), meaning they act in the present, according to their spiritual 'hāl' (state).
• Procrastination and saying 'tomorrow' contradict the spiritual path; one must seize the moment's inspiration and warmth.
• Deferring the 'naqd' (present reality/cash) of the moment for 'nasīya' (future promise/credit) inevitably leads to its loss and 'non-existence.'
• This verse serves as a crucial reminder to the seeker to grasp the invaluable importance of 'now' in the spiritual journey.
• Contrary to common usage, 'ibn al-waqt' does not mean opportunism, but rather acting decisively in congruence with the present spiritual state.