M6:953 — بعد از آن صدیق پیش مصطفی / گفت حال آن بلال با وفا

Translation: Baʿd az ān Ṣiddīq pīsh-i Muṣṭafā / Goft ḥāl-i ān Bilāl-i bā-wafā

After that, Ṣiddīq (Abu Bakr) went before Muṣṭafā (the Prophet) / And recounted the state of that loyal Bilāl.

Meaning: This verse opens a narrative where Abū Bakr al-Ṣiddīq, the Prophet's steadfast companion, approaches him to report on the trials and unwavering faith of Bilāl the Abyssinian, a devoted disciple. This recounting sets the stage for Bilāl's liberation from slavery.

This verse marks the beginning of a profound and rich narrative in the Masnavi: the story of Bilāl, the faithful companion of the Prophet Muhammad. Abū Bakr al-Ṣiddīq, the Prophet's close and discerning companion, comes into his presence to report on Bilāl's condition. This moment is exceedingly pivotal, for Rumi, here, points to a fundamental truth that illuminates the very essence of faith and religion.

Further into this narrative, Rumi describes Bilāl with astonishing metaphors, such as "sky-traversing, auspicious-winged, nimble." This phrase is not merely a poetic description; it carries profound meaning. Bilāl, with the love he nurtured in his heart and the faith that liberated him from worldly constraints, metaphorically traverses the heavens and explores the horizons of knowledge. His wings are "auspicious"; that is, blessed and fortunate. This itself demonstrates Rumi's conviction that not all wings are equal. A crow's wing leads to the graveyard, but a falcon's wing leads to the garden. It is our destination and intention that renders our tools and talents blessed or ill-fated. Bilāl is immersed in love, and his wings carry him to the celestial throne.

The crucial point Rumi extracts from this narrative is the inseparable link between religion and "love." I have often stated that religions initially began with "adoration" and "love" for a charismatic figure or a sacred truth. Subsequently, over time, they gravitated towards "imitation" and "proof." The contemporaries of the Prophets never demanded miracles or logical arguments from them; rather, they were captivated by their existential magnetism. This infatuation was so profound that they were willing to sacrifice their lives and possessions, endure hardships, and strive to propagate that religion.

It is here that Rumi decisively asserts: the truth of religion is "love." Love for a divine personality, or love for a sacred truth. All those subsequent proofs, arguments, kalām (theology), and philosophy emerge later, and they are exclusively for "deniers." Even the Prophets' miracles, according to Rumi, are "for the vanquishing of the enemy." The purpose of a miracle is not to attract friends or to generate faith in the hearts of believers, but to repel the evil of the opponents' denial. If there is no opposition, there is no need for a miracle either.

Therefore, this verse, more than merely initiating a story, is Rumi's declaration about the pulsating heart of religion—a heart that beats with love and, with Bilāl-like loyalty, soars through the heavens. Abū Bakr recounts Bilāl's condition to the Prophet, and this itself signifies Bilāl's exalted status and the place of love and loyalty in Rumi's intellectual framework. It is a narrative of loving sacrifice that lays the foundation for true religiosity.

Key takeaways

• The essence of religion is adoration and love, not merely logical proof or argumentation.
• Our destination and intention imbue our tools and capabilities with value and blessing.
• Prophets' miracles serve to repel the denial of disbelievers, not to generate faith in believers.
• Loyalty and love elevate an individual to the pinnacle of spiritual stations, making them a "sky-traverser."
• Through this narrative, Rumi presents an image of true religiosity and the source of faith: selfless devotion born of love.