M6:2459 — که اکابر را مقدم داشتن / آمدست از مصطفی اندر سنن

Translation: For prioritizing the elders and the noble ones Has come from Muṣṭafā (the Chosen, i.e., the Prophet) in the traditions.

Meaning: Spoken by the Ram in a symbolic tale, this verse states that the principle of respecting and prioritizing elders is rooted in the traditions and practice of the Prophet Muhammad.

This verse is uttered by a ram in an allegorical tale that Mawlana presents in Book Six of the Mathnawi, a story about a camel, a cow, and a ram disputing over a bundle of grass. The ram, to resolve the conflict, proposes a condition: whoever is older should have the grass. To legitimize this proposal, it appeals to a prophetic tradition: 'For prioritizing the elders and the noble ones / Has come from Muṣṭafā (the Chosen, i.e., the Prophet) in the traditions.' The ram, in this narrative, symbolizes a kind of conventional wisdom and a recounting of a religious teaching.

I do not see this verse as merely a simple statement of a religious tradition; rather, I view it as a prelude to Mawlana's profound critique of the deviation and misuse of ethical and religious principles. Immediately after this verse, Mawlana launches into a bitter complaint, describing how in his time (and perhaps in all ages), this noble tradition has been practically distorted. Common people and the ignoble only prioritize elders in two specific situations: when there is danger or hardship, or when a trial-and-error situation arises. He states: 'Either in the hot dish that was scorching / Or upon the bridge that was broken by defect.' That is, they ask elders to taste hot food to experience the burning so others may be safe, or to cross a crumbling bridge first, so that if it collapses, they remain safe while the elders become victims. This is an 'inverted respect' (ḥurmat-e maʿkūs); a superficial deference that is, in essence, an insult and exploitation.

This observation by Mawlana is not merely a social commentary; it is a philosophical analysis of human disposition and hidden ulterior motives. The service rendered by common people to shaykhs or elders is often not out of pure devotion, but driven by a 'corrupt intent' (qurīna-ye fāsid); a hidden, impure motive. Humans are cunning and deceptive, drawing their power not only from brute force but also from their 'kīd and makr' (trickery and cunning). Here, Mawlana points to a fundamental difference between animals and humans: an animal, though predatory, lacks 'culture (as in cunning) and deceit and trickery.' A wolf, though 'tyrannical and oppressive' (in conventional terms), is not cunning; it acts directly. But humans, alongside their strength, also possess makr, which makes them more complex and dangerous. As philosophers like Gilbert Ryle put it, makr is a 'second-order activity'; an action performed upon another action with the aim of altering or manipulating it, and this is absent in animals. Animals do not grasp the concepts of justice and oppression, hence they cannot be oppressive, merely predatory. This distinction shows that the real danger comes not from the immediate force of nature, but from human nature, which is infused with cunning and ulterior motives. This small verse, therefore, is a gateway to Mawlana's broader critique of human hypocrisy and self-interest, which can transform even the most sacred traditions into tools for personal gain.

Key takeaways

• The principle of honoring and prioritizing elders is rooted in prophetic tradition, but is often distorted in practice.
• Mawlana introduces a noble tradition only to immediately expose its perversion and exploitation within society.
• The ignoble only grant superficial respect to elders in times of danger or for personal gain, which constitutes an 'inverted respect'.
• Mawlana highlights the distinction between animal ferocity and human cunning; animals are merely strong, but humans become more dangerous through makr (deceit).
• Human 'cunning' (makr) is a 'second-order activity,' signifying calculated manipulation of others' actions for personal objectives.