M6:2835 — پس بپرسیدند زان شه کای سند / مر ترا خاصیت اندر چه بود

Translation: Then they asked that king, saying, "O trustworthy one, / What special quality resided within you?" Meaning: The thieves, unaware of his true identity, inquired about the disguised king's unique skill or particular characteristic.

In the Masnavi's 'Tale of the Night Thieves,' where each brigand recounts their unique 'art' or 'skill,' the disguised king finds himself among them. The thieves, perceiving him as a 'sand' (a trustworthy and reliable person), inquire about his own peculiar 'خاصیت' (special quality or craft).

Rumi, at this juncture, delves into profound theological and mystical discussions. The king, in his response, attributes his special power to his beard, stating that by merely shaking it, he can pardon criminals from their due punishment. This declaration by the king carries at least two deeply significant layers of meaning:

Firstly, it portrays the structure of autocratic and despotic regimes. In such an order, the legislative, executive, and judicial powers converge within a single individual. The king not only enacts laws but also judges and executes them; his word is law, and his will is unquestionable. This echoes Louis XIV's pronouncement, 'L'état, c'est moi,' identifying the state with his very being. Within this logic, 'pardoning' and 'punishing' are solely subject to his absolute will, and this position of unfettered authority constitutes his essential 'خاصیت.'

Secondly, and more crucially, this regal self-will mirrors a 'divine self-will' as conceived by certain mystics and theologians. In the view of Ash'arites and a significant portion of Sufism, God's will and power transcend all rules and laws; they are even beyond reason and justice. God is 'not questioned for what He does, but they are questioned' (Qur'an 21:23). In the face of such absolute power, reason, justice, ethics, and free will are all sacrificed. Rumi expresses this point with utter joy, as if he revels in observing this boundless power, free from any constraint. He perceives this inexhaustible power not necessarily as providing conventional security, but as the ultimate source of existential safety, for there is no refuge but Him.

I have compared this perspective to 'Nominalism' in European philosophy, which denies any universal and eternal laws, subjecting everything to God's unquestionable will. In this view, even mathematical and logical laws endure only as long as God wills them. Rumi joyfully crafts this image because, within this limitless power, the seeker finds the possibility of liberation from worldly constraints and human laws.

However, this image of a God who 'sits above ethics,' who might even renege on His promises and cast the most devout into hell, created deep anxiety in 'fear-based Sufism' (such as that of Ghazali). It was to alleviate this anxiety that 'love-based Sufism' emerged. The loving mystics, instead of fear, emphasized God's beauty and generosity, seeking to temper this 'awe' and divine terror through love, thus bringing peace to yearning hearts. Rumi, too, endeavors to soften this fear with poetic expression, describing a lion that, unlike a predatory beast, bestows life upon the gazelle. This beyt, therefore, stands as a focal point where discussions of power, justice, and love intersect in the Masnavi.

Key takeaways

• The question regarding the king's special quality is a metaphor for the manifestation of absolute divine power in the cosmos.
• The king's power to forgive or punish reflects the theological concept of divine omnipotence transcending conventional justice and reason.
• Rumi describes this boundless power with joy and exhilaration, viewing it as the ultimate source of existential security.
• This perspective highlights the intricate link between earthly despotic systems and a particular conception of divine self-will.
• The verse underscores the contrast between 'fear-based Sufism' and 'love-based Sufism' in confronting divine power.