M6:98 — از ستاره دیده تصریف هوا / ناخوشت آید اذا النجم هوی

Translation: You, who attribute atmospheric changes to the stars, / Dislike it when 'the star falls' (idhā al-najmu hawā is recited from the Qur'an). Meaning:* This verse addresses those who believe celestial bodies directly control earthly events, suggesting they would reject the Quranic assertion of stars falling because it challenges their view of stellar supremacy and autonomy.

In this and preceding verses, Mowlana sketches a listener entangled in a form of 'causal fanaticism,' a prejudice that obstructs the acceptance of divine and Quranic truths. He speaks of those who attribute atmospheric changes and the events of daily life to the stars. This perspective was prevalent in antiquity, particularly among astrologers, some of whom, like the poet Anvari, attempted to forecast natural phenomena based on celestial observations.

Such individuals, due to their unwavering belief in the absolute influence of stars, cannot countenance the idea that a star might fall or cease to shine. Consequently, they are displeased by Quranic verses that announce the falling of stars (such as idhā al-najmu hawā from Surah An-Najm), the dimming of the sun (idhā al-shamsu kuwwirat), or the splitting of the moon (inshaqqa al-qamar). They either deny these verses or attempt to allegorize them. Mowlana terms this resistance a form of 'denial' (munkir shodan); a denial rooted in an excessive attachment to superficial and natural causes.

Mowlana's core argument is that these stars, however magnificent they may appear, are no more influential than ordinary, earthly things. He reminds his audience: 'A star is no more effective than bread; / How many loaves of bread have cut the vein of life.' That is, no matter how powerful a star seems, it cannot be more potent than bread. Yet, bread—a symbol of sustenance—can sometimes (as when tainted with poisonous fungi, referred to as 'epilepsy seeds' takhme sar' in Book One) take a life and sever the vital vein. The same example is extended to water: 'No star (Zuhra/Venus) is more effective than water; / How many waters have ruined the body.' This illustrates that an incomplete induction of causality, and the attribution of absolute effects to contingent causes, is a fallacy to be avoided.

In essence, Mowlana points to an epistemological flaw: humans often, for superficial observational reasons, assign 'higher status' (ʿuluw-i martaba) to phenomena and beings, seeing them as more than they truly are. This 'affection' (mehr) and 'attachment' (dil-bastagi) to a specific object blinds and deafens one to the truth: 'Love of a thing blinds and deafens' (ḥubb al-shayʾ yuʿmī wa yuṣimm). In such a state, divine counsel and a friend's advice remain 'outside the skin,' failing to penetrate the soul. The only way to break free from this 'prejudice' (taʿaṣṣub) is: 'Unless a special key comes from the Friend / For He holds the keys to the heavens.' This implies that the lock on these individuals' hearts can only be opened by the Master of the keys of heavens and earth (God). Here, the profound need for divine guidance, which even prophets sought daily (ihdinā al-ṣirāṭ al-mustaqīm), becomes evident, for attachments can blind a person to the straight path.

Key takeaways

• Attachment to apparent and material causes can blind individuals to divine truths.
• Mowlana critiques 'causal fanaticism,' showing how it prevents the acceptance of Quranic verses concerning cosmic change.
• Attributing absolute effects to stars (or any superficial cause) based on incomplete induction is erroneous.
• Seemingly minor and ordinary things (like bread and water) can have profound, sometimes contradictory, effects beyond their appearance.
• As the adage states, 'Love of a thing blinds and deafens'; intense attachment to anything closes one's eyes and ears to truth.
• Liberation from such prejudice and the unlocking of the heart's rigidities are only possible through God's special grace and divine key.