M1:1952 — گفت طوبی من رآنی مصطفی / والذی یبصر لمن وجهی رای

这句诗节引用并扩展了一段著名的圣训（Hadith）。在诗中，上帝通过一位神启者对老乐师说话，解释了圣徒（awliyā）在世间的地位。

第一行直接引用了先知穆罕默德的话：“طوبى لمن رآني”（Tūbā li-man ra'ānī），意为“亲眼见过我的人是有福的”。这指的是先知的同伴们（صحابة, Ṣaḥāba），他们因亲身沐浴在先知的神圣光辉中而获得了特殊的祝福。

第二行是鲁米的神学创见。他模仿第一行的句式和韵律，用阿拉伯语续写道：“والذي يبصر لمن وجهي رأى”（Wa'lladhī yubṣiru li-man wajhī ra'ā），意为“那些见到‘见过我容颜之人’的人，也同样有福”。这里的“见过我容颜之人”并不仅仅指见过先知本人的同伴，而是指那些在精神上承袭了先知之光的历代圣徒和大师。他们如同镜子，完美地映照出先知的神圣本质。

在故事的上下文中，这节诗的意义是：凡人无需为未能亲见先知而遗憾。通过与在世的真圣徒建立连结，人们同样可以接触到那份源自神圣本源的光。正如前文所喻，圣徒是与酒窖（神性本源）相通的葫芦瓢，又如后文所喻，他们是从第一支蜡烛（先知）上引燃的灯。见到任何一盏灯，就等于见到了最初的光。因此，对老乐师而言，聆听这位神启者的声音，就等同于聆听来自源头的声音。

This beyt is a crucial part of Rumi's argument about the transmission of spiritual light and the continuity of prophecy. The preceding verses establish that the divine essence (God) can manifest through human beings, making them a conduit for divine attributes. Rumi uses phrases like 'I am with you as your hearing and seeing' (M1:1944) and 'I am the sun that illuminates' (M1:1946) to describe this intimate connection. The Prophet Muhammad (Mustafa) is presented as the ultimate exemplar of such a conduit. His saying, 'Blessed is he who has seen me, and he who sees him who has seen my face,' illustrates that the spiritual light and blessing are not confined to direct physical encounter but radiate outwards. Just as a lamp draws its light from a candle, and that light can then illuminate many other lamps (M1:1953-1954), the spiritual illumination from the Prophet extends through those who have received it, and then through those who receive it from them, and so on. This emphasizes the importance of the spiritual chain (silsila) and the idea that the divine light, though originating from a single source, can be accessed through its manifestations in perfected human beings across generations. It reinforces the Sufi concept of the Pir or spiritual master as a living link to the prophetic light.