M1:328 — عهدِ عیسی بود و نوبتْ آنِ او / جانِ موسی او و موسی جانِ او

Translation: It was the era of Jesus, and the turn was his; / He was the very soul of Moses, and Moses his soul. Meaning: This verse asserts that during the epoch of Jesus, despite distinct religious dispensations, the essence and spirit of his prophethood and that of Moses were identical and intertwined.

This verse from the Masnavi offers a profound glimpse into Rumi's understanding of history and the very essence of prophecy, an understanding I consider to be among his most pivotal mystical teachings. I believe Rumi's insight here rests on three robust pillars: the concept of the ʿahd (covenant/era), the aṭvār (stages) of history, and the vaḥdat-i jān-i payāmbarān (unity of the prophets' souls).

Firstly, Rumi speaks of ʿahd-i ʿĪsā (the era of Jesus). In the lexicon of mystics and in their historical perspective, ʿahd is not merely a chronological period but refers to a covenant that God establishes with His prophets. With each covenant, a new epoch commences, a fresh culture and divine law emerge, and the very definitions of good and evil, truth and falsehood, take on a new form. This is why Rumi himself indicates elsewhere that even what is permissible (ḥalāl) and forbidden (ḥarām) can transform with a change of covenant. This represents a dynamic view of religious history, not a linear or static one. Parenthetically, this covenant-centric perspective is not unique to our mystical tradition; I would remind you that in Western philosophy, from Hegel to Heidegger, there is discourse on the 'covenant with Being' and how each such covenant shapes the entire destiny of a civilization and even its language. Heidegger believed that our existing language serves as a veil over Being, rather than being transparent to it; and how strikingly this echoes Rumi's words:

Whatever you say, O breath of existence, know that you Have cast another veil upon it.

We see how Rumi, centuries ago, hinted at the need for a more transparent language for Being. In fact, much of what Heidegger conveys is found in Rumi's thought in a deeper and more original form, rendering Heidegger's elaborations largely redundant in its presence.

Secondly, the verse alludes to the aṭvār (stages or modes) of history. History possesses distinct cycles and modes; meaning, truth manifests uniquely in each ʿahd. This is precisely what Jami articulated: 'Truth has a manifestation in every era.' Thus, when Rumi says ʿahd-i ʿĪsā būd va nawbat ān-i ū (it was the era of Jesus, and the turn was his), he implies that the epoch was defined by Jesus's presence and God's covenant with him, shaping the culture of that time.

However, the climax of this verse, the vaḥdat-i jān-i payāmbarān (unity of the prophets' souls), unfolds in the second hemistich: jān-i Mūsā ū va Mūsā jān-i ū (He was the very soul of Moses, and Moses his soul). Here, Rumi posits a foundational idea: the souls of God's saints and prophets are intrinsically one. They are not rivals but colleagues. I have reiterated this point many times in my lectures: if you encounter one of them, it is as if you have encountered all of them, for their spirits are intertwined; like ocean water, every drop embodies the entirety of the sea. As Rumi states in Book Two:

If you see one or two companions among them, They are both one and six hundred thousand.

This unity of soul has deep roots in the Quranic tradition as well, where it proclaims: 'We make no distinction between any of His messengers.' This non-distinction is not merely a nominal matter but a fundamental reality. The souls of Muhammad, Moses, and Jesus all spring from a single source and perceive a singular truth. They are true brethren who harbor no envy for one another and accord each other the utmost respect. Each one is a manifestation of that unique, singular truth.

This comprehension of prophetic unity distinguishes Rumi from many theologians and jurists. Theologians typically emphasize differences in sharīʿa (divine law) and the independence of each prophet, whereas mystics speak of the unity of soul. This divergence in perspective is evident even in our contemporary world. I recall how a certain theologian-pope, precisely due to this focus on differences, uttered remarks against Islam; whereas, had he been familiar with mystical thoughts, he would not have displayed such unawareness. For Rumi, the shāh-i aḥval (the cross-eyed king) is one who lacks the ability to perceive this unity and, in the name of religion, sows discord among prophets. This king, alluded to in the Masnavi's narrative, caused division between Moses and Jesus, persecuting the followers of one in the name of the other; oblivious that the souls of both were one. Rumi teaches us that to grasp the essence of religion, we must eschew the aḥval gaze and, with the unifying eye of the mystic, behold the singular souls of the prophets.

Key takeaways

• The 'covenant' (ʿahd) is not merely a historical period but a divine pact that shapes the culture and truth of each era.
• History unfolds in various 'stages' (aṭvār), with truth manifesting differently in each epoch.
• The souls of all prophets and divine saints are intrinsically one; they are manifestations of a singular truth, not rivals.
• Understanding the 'unity of prophetic souls' offers a deeper perspective than purely juridical or theological views that focus on distinctions.
• The 'cross-eyed king' (shāh-i aḥval) symbolizes those who, due to their 'double vision,' cannot grasp this unity and sow discord among divine truths.