M6:3842 — مشتغل ماندند قوم منتجب / روز رفت و شد زمانه ثلث شب

Translation: The chosen folk remained occupied; the day passed and it became the third of the night. Meaning: This verse notes the passage of time, indicating that a specific group, contextually a vulnerable youth, remained preoccupied with their situation as day transitioned into the deep hours of night.

This verse, from the sixth book of the Masnavi, is embedded within a story that Mowlana himself recounts, and which, as I’ve often noted, carries an “indecent” tone, yet is undeniably replete with profound lessons. The verse in question, “The chosen folk remained occupied; the day passed and it became the third of the night,” simply marks the passage of time. This signifies the onset of darkness and the escalating danger threatening the main protagonist of this particular narrative segment: a beardless youth (amrad). The phrase “the chosen folk” (qawm-e montaḵab) is an ironic reference to this youth, who has been “chosen” by predatory individuals, and whose preoccupation is not the mere passage of time, but his own defense.

Mowlana narrates this story not for the sake of mere storytelling, but to extract deep ethical and social conclusions. Through the dialogue between the youth and his aggressor, he delivers an explicit critique of monastic life. The youth laments the insecurity within Sufi hospices (khānaqāhs), stating: “A khānaqāh, which was supposed to be the best of places / I found not a moment’s security within it.” This is a scathing critique of the hypocrisy and deviation of some mystical centers of Mowlana’s time, which, intended as sanctuaries, had themselves transformed into “bachelors’ lodgings” (azab-khāneh) offering neither comfort nor safety. This highlights Mowlana’s attention to human social and spiritual issues within the realities of his era.

I firmly believe that Mowlana’s critique of the khānaqāhs is not unlike his critique of “dry asceticism.” Sufis who eschewed the prophetic tradition of marriage created environments that could become prone to such deviations. From this “indecent” narrative backdrop, Mowlana draws a grand ethical conclusion: true security lies not in outward structures (like the khānaqāh) nor in human stratagems (like stacking bricks around oneself), but in divine grace. Just as the other brother (the koosa, with “four hairs on his chin”) remains safe, this is due to unseen favor and protection. This verse, therefore, is not merely a temporal indicator; it is a gateway to a profound discussion about human vulnerability, the necessity of social critique, and ultimately, reliance on divine grace.

Key takeaways

• The passage of time in the Masnavi is not merely a narrative device, but creates psychological atmosphere and intensifies situations.
• Mowlana utilizes even 'indecent' stories to convey the deepest ethical and mystical conclusions.
• The term 'chosen folk' (qawm-e montaḵab) in this context refers to an individual 'chosen' and targeted by negative forces.
• Through this narrative, Mowlana offers an explicit and unvarnished critique of social and ethical deviations within the khānaqāhs of his time.
• True security and genuine sanctuary, beyond outward places and human stratagems, are contingent upon divine grace.