M1:79 — بی‌ادب تنها نه خود را داشت بَد / بلکه آتش در همه آفاق زد

Translation: The discourteous one not only made ill of himself, But rather set fire to all horizons. Meaning: This verse asserts that rudeness or lack of proper conduct not only harms the individual who practices it, but also ignites a widespread conflagration of corruption and ill-fortune across the entire world.

At this juncture of the Mathnavi, Mawlana departs from the main narrative, creating a felicitous digression to address a foundational and pivotal concept: Adab, or proper conduct. He introduces this discussion following the exemplary adab shown by the king towards the Divine Physician – a king who declared himself a servant and honored his guest with utmost reverence. Indeed, adab here is not a superficial ethical recommendation, but a profound notion encompassing the entirety of existence.

The superficial meaning of adab is familiar to us, but Mawlana delves into its depths. Some etymologists trace "adab" to "ma'daba" or "banquet," from which table manners and social etiquette emerged. However, Mawlana elevates it to an ontological level, arriving at the significant dictum that "every station has its own adab." Ethics, in his view, is essentially the science of knowing and observing the adab of each station.

The verse "The discourteous one not only made ill of himself, / But rather set fire to all horizons" reveals the heart of this teaching. Discourtesy is not merely a personal act whose consequences are limited to the agent; rather, impudence and heedlessness before truth and existence are like a fire. This fire not only consumes the harvest of one's own soul but its flames spread to all horizons, causing widespread corruption and depravity. This is a profound view of causality and the impact of human actions within the cosmos; our deeds are not confined to us alone but leave their mark on the very fabric of the world.

To elucidate the destructive impact of bi-adabī, Mawlana refers to the story of Moses's people and the Manna from heaven. A people for whom God sent sustenance effortlessly from the heavens, yet due to their bi-adabī and impatience, they demanded "garlic and lentils" and failed to appreciate the boundless provision. The result of this irreverence was the cessation of the heavenly Manna and their subsequent toil with cultivation, hoes, and sickles. Elsewhere, Mawlana attributes the withholding of clouds to the refusal to pay zakat and pestilence in the world to adultery. These are all examples of the "fire" that bi-adabī sets ablaze throughout all horizons; that is, the violation of adab in one domain can disrupt the balance and divine grace in other domains as well.

The antithesis of adab is gostākī (impudence, audacity) and bi-bākī (recklessness, lack of awe). Mawlana emphasizes that all darkness and sorrow that befall a person stem from this bi-bākī and gostākī. He even attributes the fall of Azazil (Iblis) to his audacity and recklessness in defiance of divine command. In contrast, he describes the celestial spheres and angels as radiant and pure due to their adab. This indicates that adab, in Mawlana's view, is not merely a social norm, but a fundamental mechanism of cosmic order and a vital relationship with the source of divine bounty. Bi-adabī, in essence, is a rebellion against this perfect order, whose consequences extend beyond our imagination.

Key takeaways

• Adab (proper conduct) is not a superficial rule, but an ontological concept and key to cosmic order.
• Discourtesy is not limited to the individual; it is like a fire that spreads corruption throughout the entire world.
• All darkness and sorrow that befall humanity are consequences of recklessness and impudence before the Divine.
• A breach of adab in one domain (e.g., ingratitude) can disrupt cosmic balance and divine grace in other areas.
• The fall of Azazil (Iblis) symbolizes the dire consequences of audacity against the divine will.