M6:3222 — پس زدی اشراق آن نااحولی / بر دل کاشی شدی عمّر علی

Translation: Then, when the illumination of non-cross-eyedness / Shone upon the heart of the man of Kashan, his 'Umar' became 'Ali.'

Meaning: This verse signifies that if one's vision transforms from seeing multiplicity to perceiving unity, their inner state and destiny will be fundamentally altered.

This verse is embedded within a captivating yet profound allegory by Mowlana concerning the 'man named Umar in the city of Kashan.' Kashan, as you know, was a predominantly Shi'ite city during a period when most of Iran adhered to Sunnism, much like Qom and Sabzevar. Mowlana illustrates this by recounting that if a man named 'Umar' were to enter Kashan and seek bread from a baker, not a single baker in the city would sell it to him. Not only the first baker, but even if referred to another, that one too would refuse. Why? Because, in the eyes of the people of Kashan, all shops are, in essence, one shop, all adhering to a singular principle. This allegory uses the apparent multiplicity to veil a deeper, internal unity.

The unfortunate man in this tale suffers from 'ahwali' – a cross-eyed vision, a form of seeing double or multiplicity. He perceives the multitude of shops as indicative of a multitude of hearts and principles, failing to grasp their singular, underlying will. Our verse precisely marks a turning point in this narrative: "Then, when the illumination of non-cross-eyedness / Shone upon the heart of the man of Kashan, his 'Umar' became 'Ali.'" Mowlana asserts that if this individual were to be freed from this dualistic vision, and if the light of 'na-ahwali' – that is, the vision of unity – were to shine upon his heart, then his name 'Umar,' which symbolizes a particular viewpoint leading to his rejection in this city, would transform into 'Ali.' This change of name is not merely superficial; it signifies a profound metamorphosis in his perception and destiny. 'Umar' and 'Ali' here symbolize two distinct modes of being or spiritual orientations: one leading to expulsion, the other to acceptance and arrival.

I acknowledge that Nicholson, the great commentator on the Masnavi, interpreted this verse to mean that Mowlana's intention is for the individual to realize there is no difference between 'Umar' and 'Ali.' This reading is respectable in its own right, especially as Mowlana himself states elsewhere: "Thus the living, standing Imam is that Wali / Be he from the lineage of 'Umar or from 'Ali'," which speaks to a vision transcending sectarian biases. However, within the specific context of this story, Mowlana's primary goal is to highlight the transformation from seeing multiplicity to seeing unity; from a state where one's name is 'Umar' and bread is denied, to a state where one's name is 'Ali' and one is graciously accepted. This is the essence of being freed from wandering and reaching one's true abode.

Mowlana further teaches us that this 'earthly Kashan' – this very world of nature and our temporal life – is fraught with fear, hope, and ceaseless wandering. If, in this world, we remain 'ahwal' like the 'man named Umar,' we will constantly be sent from one referral to another, from one door to the next, from one distraction to another. This is the 'constant referral' that deprives one of life's true meaning; the same restlessness that drives many today to various methods and medications in search of tranquility. But when the illumination of 'na-ahwali' shines upon the heart, and one attains a unitary vision, they are saved from this aimlessness and arrive at a sanctuary of peace and meaning.

This insight opens one's eyes to see truth behind illusory appearances. Mowlana says: "Therefore, in meaning, this is a garden, not water / So do not become naked like Bilqis from a bubble." This refers to the story of Bilqis in the presence of Solomon, where she mistook the palace floor for water and lifted her skirt to enter, only to find it was glass, and the truth was something else entirely. Those afflicted with 'ahwali' and dual vision mistake multiplicity for truth, oblivious to the inner unity, just as Bilqis mistook appearance for reality. But one who acquires the 'King-recognizing eye' knows the King in every guise and truth in every form. This shift from seeing water (illusion) to seeing a garden (reality) is precisely the meaning of the transformation from 'Umar' to 'Ali'; a transformation that turns wandering into arrival, and agitation into peace.

Key takeaways

• "Ahwali" (cross-eyedness or dualistic vision) prevents one from perceiving the hidden unity within apparent multiplicity.
• The transformation from 'Umar' to 'Ali' in this allegory symbolizes a shift in perception from seeing multiplicity to realizing fundamental unity.
• Freedom from life's aimlessness and meaninglessness depends on attaining a unitary vision and recognizing the singular truth.
• Mowlana deems sectarian biases secondary to the pursuit of truth; one worthy of spiritual leadership is so, "whether from the lineage of 'Umar or from 'Ali'."
• The world is an 'earthly Kashan,' which, if viewed with 'ahwali' vision, will be full of ceaseless referrals and restlessness.
• The story of Bilqis and Solomon serves as a reminder not to mistake appearance (water) for reality (a garden) and to avoid perceptual error.