M6:3209 — چون ز روی این زمین تابد شروق / من چرا بالا کنم رو در عیوق

Translation: When from the face of this very earth, the East begins to shine (illumination dawns) Why should I then lift my face towards the high star, 'Ayyūq?

Meaning: Mowlana questions why one should seek light and guidance from distant celestial bodies like the star ʿAyyūq, when divine illumination (shurūq) is already emanating from the very earth itself, through perfected human beings or realized souls. The source of truth is immanent and accessible.

This couplet encapsulates Mowlana’s 'metaphysics of union' (waṣl), which stands in stark contrast to a 'metaphysics of separation' (firaq). The realized seeker (sālik-e wāṣil) becomes so incandescent within the furnace of divine proximity that their very being fills with divine light. This is akin to a piece of iron, which, after prolonged exposure to fire, itself acquires the attributes of fire: it becomes hot, burning, and luminous. At such a stage, their attributes, actions, and speech are no longer merely their own, but are God's. As a sacred hadith puts it, 'I become his tongue, his eye.'

I have previously noted that my assertion that the Prophet's words are God's words stems directly from these mystical premises, which have been affirmed by Sufi masters throughout history. This perspective, though widely accepted and even commonplace among our mystics, unfortunately now offends some, leading them to accuse proponents of unbelief. Yet, the truth is that this relationship between servant and God signifies a genuine 'union'; not a union solely in the hereafter, but one that establishes 'the resurrection of man' (qiyāmat-e ādamī) right here, right now. This means one becomes present in God’s Presence, hears His word directly, and whatever they say or do is God’s act and word. The Quranic verse 'He who obeys the Messenger has obeyed Allah' (4:80) resonates with this, indicating that the Messenger's actions align with God's.

The beyt asks: When light and illumination ('shurūq') emanate from 'the face of this very earth,' why should I then turn my face towards 'ʿAyyūq' – a high and distant star, symbolizing loftiness and remoteness? 'Shurūq' here denotes the dawning of light, radiance, and spiritual illumination. This 'aperture' (rosan) that Mowlana speaks of in other verses (e.g., 'The day of seeing is seeing this aperture / Especially this aperture is luminous of itself') is inherently radiant; its light is not borrowed from the sun or another star, but God has made it luminous. This 'wali-ye Allah' (friend of God), this perfect human, is no longer merely a recipient of light, but a source from which light springs forth. As Mowlana states, 'His praise and glorification are God's praise / Fruit grows from the very essence of this platter.' An apple grows from this platter; it is not merely placed upon it. This signifies the 'unity' that Mowlana also illustrates through the parable of the people of Kashan and the man named Omar. In the city of Kashan, where everyone is a Shi'ite, if a man named Omar asks for bread, no one will sell it to him, because all the vendors are 'one' in their shared disposition. This profound inner 'oneness' shows that when a servant reaches the stage of complete effacement in God, no distinction can be drawn between them and God. The light that emanates from such a being is none other than God’s light. Therefore, there is no need to gaze at distant heavens to find it; it suffices to fix our gaze upon these 'luminous apertures' right here on earth.

Key takeaways

• Divine illumination (shurūq) emanates from the earth and perfected humans, not from distant heavens.
• Spiritual union with God elevates a human being to a state where their actions and words become God's actions and words.
• Mowlana champions a 'metaphysics of union' over a 'metaphysics of separation,' seeing it realized in this very world.
• The friend of God (wali) and the realized human, like iron incandescent in fire, reflects divine luminosity, indeed becoming one with that light.
• This inherent luminosity negates the need to seek light from external, distant sources like stars.