M1:2967 — گفت پیغامبر علی را کای علی / شیر حقی پهلوان پردلی

Translation: The Prophet said to Ali, 'O Ali, You are God's Lion, a valiant hero!' Meaning: This verse opens a narrative where the Prophet, acknowledging Ali's immense courage and prowess, advises him not to rely solely on his individual strength, but rather to seek the guidance of the wise and spiritual masters.

This verse opens a vista onto one of Rumi’s most crucial teachings concerning the spiritual journey (suluk-e ma’navi): the necessity of a guide. Ostensibly, this saying of the Prophet to Ali (peace be upon them) has its roots in a narration found in Avicenna’s Mi'rajnama. There, it is related that the Prophet told Ali: “If people draw near to God through various acts of piety, you draw near to Him through various forms of intellect.” However, Rumi here re-arranges the words, extracting a deeper, uniquely his own meaning, which is profoundly consistent with the spirit of the Masnavi.

I am absolutely certain that Rumi, in this verse and indeed in the title of the entire story, even if he knew Avicenna’s narration, did not merely intend to recount a historical hadith. Rather, his aim was a creative semantic reinterpretation and a mystical exegesis. The Prophet addresses Ali as “God's Lion” and “valiant hero,” which undoubtedly refers to his unparalleled courage in the fields of jihad and piety. But the pivotal point comes in what follows, which Rumi expands upon: relying solely on this individual bravery and strength is insufficient for the spiritual journey. This journey cannot be completed through individual effort alone; it requires the benevolent hand-holding and guidance of a perfect spiritual master (pir).

In the continuation of this story, after this verse, Rumi invites Ali to the “shadow of the palm of hope” and the “shadow of that 'Aql-person” (that wise one). This 'Aql-person, in Rumi’s lexicon, is not the analytical philosopher or the mere rationalist who unties one knot only to tie another. Instead, the reference is to spiritual masters and guides of the path of truth, who are themselves connected to the spring of divine light and can take the hand of the seeker. This emphasis by Rumi rests on the same principle reiterated throughout the Masnavi: the necessity of submission to the guide, much like Moses' submission to Khidr. This does not imply that Ali himself needed such guidance. Rather, Rumi uses Ali’s eminent position as a symbol of human perfection to articulate a universal principle: even the most perfect human beings are not alone on the spiritual journey and belong to a network of 'Aql-persons and saints of God.

This point might seem unconventional to us Shi'ites, as we consider Ali to be the zenith of intellect and the fount of guidance, under whose shadow all others should dwell. However, Rumi, despite his immense knowledge of and devotion to Ali’s stature (as he calls him “the glory of every prophet and saint” in another verse), uses Ali here as a 'paradigm' to convey a general mystical principle: that the spiritual journey is not a solitary endeavor, and everyone must find their own 'good' (perfection) on the path to self-realization, and on that path, benefit from skilled guides. In this view, 'intellect' (ʿaql) refers not to mere reasoning power, but to spiritual insight and the light of divine guardianship (wilayat) emanating from the masters.

Key takeaways

• Individual courage and prowess are insufficient for traversing the spiritual path; a guide is essential.
• In his interpretation of the 'approach God by intellect' hadith, Rumi redefines 'intellect' not merely as reasoning, but as a spiritual guide or master.
• The necessity of seeking the 'shadow' of the wise and saints is a central principle in Rumi's mysticism, even for the most exalted human beings.
• Each individual must discern their unique 'good' (perfection) on the path to self-realization and find their specific form of worship and spiritual journey accordingly.