M6:3293 — آنچنان که انبیا را زین رعا / بر کشید و داد رعی اصفیا

Translation: As He raised the prophets from this common flock / And bestowed upon them the shepherding of the elect. Meaning: God first trains prophets through the humble task of caring for common people, then elevates them to the higher spiritual responsibility of guiding His chosen elect.

This particular verse from the Masnavi offers a crucial interpretative key to the nature and method of leadership and spiritual guardianship. Rumi, by drawing upon a prophetic tradition that states every prophet has been a shepherd, emphasizes that the shepherding of an earthly flock is a divine test and a prerequisite for global leadership. Prophets must first demonstrate their dignity, patience, and breadth of heart when confronted with people's unkindness. They must serve without compensation and, with unwavering loyalty, even assist their adversaries, ultimately guiding their flock safely to their rightful abode.

This 'raʿā' (common folk or the act of shepherding) from which prophets were raised, can refer both to ordinary people and the very act of shepherding itself. It means God chooses prophets from among these very people and, through this earthly experience of shepherding, elevates them to the sublime station of 'raʿī aṣfiyā.' 'Aṣfiyā' means the elect, the chosen ones. This represents a qualitative leap: from guiding bodies to leading souls, from shepherding sheep or common masses to guiding God's elect, or, put differently, guiding people to become 'aṣfiyā.'

Here, Rumi paints a very clear picture of governance and leadership, undoubtedly inspired by the Prophet's saying: «Every one of you is a shepherd, and every one of you is responsible for his flock.» Any ruler who shepherds humanity must do so with 'Mūsā-like patience.' Recall the story of Moses, who embraced the stray lamb, wiped the dust from it, and compassionately said, 'Did you not pity yourself?' This is the manner of shepherding. A shepherd who beats, kills, or asserts mastery over his flock will be left with neither flock nor his role as a shepherd.

I have repeatedly emphasized how beautifully Saʿdī put it: «A king who guards the welfare of the people, lawful be his tax, for it is the shepherd's wage. But if he harms the people, then may his portion be poison, for whatever he consumes is the levy of Muslims.» This perspective stands in stark contrast to ideologies that consider the guardian (walī) not as an agent or servant, but as the master of the people. The flock is not for the shepherd; rather, the shepherd is for its service. Prophets, too, were like this: servants of humanity's body and soul, not tyrannical rulers. These trials and this quality of leadership cultivate profound magnanimity and patience, bestowing upon the prophets the dignity and spirituality worthy of their station as spiritual guides and leaders.

Key takeaways

• True leadership (shepherding) is a divine test and a prerequisite for spiritual guidance.
• Prophetic leadership is characterized by 'Musa-like patience' and compassion towards the flock (people).
• The station of 'shepherding the elect' (raʿī aṣfiyā) transcends mere 'shepherding the common folk' (raʿī raʿāyā), signifying guidance of souls.
• A ruler is a servant of the people, not their master; this view explicitly contrasts with the theory of Velayat-e Faqih.
• The prophets' trials, endured through patience with people's unkindness and selfless service, bestow upon them dignity and magnanimity.