M6:1882 — چون غزا ندهد زنان را هیچ دست / کی دهد آنک جهاد اکبرست

Translation: Since (minor) holy war grants women no share, How would the greater holy war (struggle with the self) be theirs? Meaning: Rumi states that because women are traditionally exempt from physical warfare (minor jihād), they are, by extension, also incapable of participating in the greater spiritual struggle against the self (jihād-e akbar).

This beyt is, without doubt, one of the most controversial passages in the Masnavi, challenging our contemporary understanding of women's status and capabilities. Here, Rumi is explicating a traditional jurisprudential ruling that does not consider 'offensive jihād' (jihād-e ebtidā'i) obligatory for women. 'Qazā' here signifies 'ghazw' or warfare. As is known, Islamic jurisprudence recognizes two types of jihād: offensive and defensive. Defensive jihād is incumbent upon all, men and women alike; however, offensive jihād (military invasion of infidel lands for proselytization or conquest) is generally considered, among the Shi'a, specific to the era of the Prophet and the Imams, and among the Sunnis, primarily for men.

Rumi now extends this jurisprudential ruling into the realm of mysticism. He argues, based on the famous Prophetic tradition where the Prophet, returning from a battle, stated: 'We have returned from the minor jihād to the greater jihād,' that jihād is divided into two types: minor jihād (external warfare) and greater jihād (the struggle against the self). Rumi's argument is that if women have no share in minor jihād—that is, in the virtue and reward of physical combat—then a fortiori they will also have no share in greater jihād, the spiritual struggle against the self. This is an argument from priority.

However, I do not believe Rumi intends to assert that women generally cannot become Sufis or embark on the path to God. Rather, in light of subsequent beyts, his emphasis appears to be more on 'woman-like' individuals, or those characterized by cowardice and weakness of heart ('zaʿf-e janān'), whether they be men or women. Nevertheless, these expressions undoubtedly diverge from our current perspectives on women's abilities and status, and they contain an element of belittlement and disdain. Our duty, as commentators, is to articulate Rumi's intent within the historical and cultural context of his words, without distortion or qualification, and not to present it as our own belief or to attempt to justify it. Rumi, like any thinker, is a child of his time, and such expressions, which he openly admits include 'crude words,' are not uncommon in the Masnavi.

Key takeaways

• Rumi bases this beyt on a traditional jurisprudential ruling regarding women's exemption from offensive jihād.
• He extends this ruling to the 'greater jihād' (struggle against the self), concluding that women have no share in that either.
• By modern standards, this beyt contains a degree of belittlement toward women, though Rumi might be referring to 'woman-like' (cowardly) individuals.
• The commentator's role is to explain Rumi's words within their historical and cultural context, not to justify them or adopt them as personal belief.