M6:1528 — بت ستودن بهر دام عامه را / هم‌چنان دان کالغرانیق العلی

Translation: Consider the idol-praising for the sake of ensnaring the common folk / To be like the incident of the Exalted Cranes (al-Gharaniq al-ʿUla). Meaning: Rumi uses the incident of the 'Satanic Verses' or 'Gharaniq' as an example of how even divine revelation might, at first, appear to accommodate popular pagan beliefs to draw the masses towards truth, though this accommodation is not the core message.

I have previously stated that our Masnavi is a shop of divine Unity, and anything you see other than Unity is an idol. Now, Rumi extends this fundamental principle to the very realm of revelation and the Prophet's discourse. He asserts that even if, ostensibly, something akin to 'idol-praising' appears in the Quranic verses, it must be understood in light of the 'Gharaniq al-ʿUla' incident.

Rumi's reference to 'Gharaniq al-ʿUla' (the Exalted Cranes) alludes to an ancient narrative found in early Quranic commentaries. This narrative suggests that Prophet Muhammad, in an attempt to conciliate the Meccan polytheists, initially uttered verses that respectfully acknowledged their idols. These verses were later identified as satanic insinuations and abrogated. Rumi categorizes this event as a 'fitna' (temptation or sedition) that was not intrinsically part of the Surah, and he emphasizes that the Prophet himself commanded its removal. However, Rumi's crucial point is that even this 'fitna' was not devoid of wisdom: 'there was a secret in it that made them prostrate.' This implies that even God's allowance for Satan to momentarily insert verses through the Prophet's lips, leading to the idolaters' prostration, held a profound secret and expediency. What was this expediency? It was 'for the sake of ensnaring the common folk' (bahr-i dām-i ʿām-e rā); that is, to initially attract the polytheists toward the Prophet.

Here, Rumi imparts a deep lesson about the nature of divine guidance. He suggests that one should not always dwell on the superficial and theological complexities of events. Once the Prophet declared the verses abrogated, the matter is settled. Rumi advises: 'Be with Solomon, and do not consult the demons.' This means, instead of becoming engrossed in obsessive and misleading debates, one's focus should remain on the Prophet's person and his definitive tradition. The ultimate wisdom of divine workings is often hidden behind veils, and one should not succumb to excessive scrutiny. This approach, which avoids undue metaphysical curiosity, is a cornerstone of understanding the mystical path. I must, however, note a historical point: according to modern scholarship and thinkers such as the late Dr. Seyyed Ja'far Shahidi, the Gharaniq narrative is historically weak and unreliable. Yet, for Rumi, whether historically accurate or not, this narrative serves as a powerful didactic example to illustrate how, at times, to guide humanity, the path of revelation might pass through channels that superficially diverge from pure truth, but its ultimate goal remains unity and tawhid.

Key takeaways

• This beyt extends the principle of 'Our Masnavi is a shop of Unity; all else is idol' to the realm of divine revelation itself.
• Rumi interprets the 'Gharaniq al-ʿUla' incident as an example of revelation's initial accommodation of popular beliefs for guidance.
• Even apparent deviations, though instigated by Satan, can contain a divine secret and expediency for leading the masses.
• Rumi advises against obsessing over the theological complexities of such events, urging adherence to the Prophet's final, purified message.
• The beyt offers a profound teaching on the intricacies of divine guidance, rather than a complaint about its methods.