M6:2263 — اسجدوا لادم ندا آمد همی / که آدمید و خویش بینیدش دمی

Translation: The call, “Prostrate to Adam!” came forth, saying: “For you are Adam; behold yourselves in him for a moment.” Meaning: This verse clarifies the divine command for angels to prostrate to Adam, interpreting it as an invitation for them to recognize their own Adam-like essence within Adam, thereby prostrating to that divine quality within themselves, leading to a perception of unity.

I believe this verse unlocks a profound secret in the philosophy of creation and the meaning behind the angels’ prostration to Adam. Many perceive this divine command, “Prostrate to Adam” (اسجدوا لآدم), as a mere act of obedience by the angels. However, Rumi, in his characteristic manner, moves from the most outward narrative to the most inward truth.

In my view, the call proclaimed: “You are Adam, behold yourselves in him for a moment.” This phrase, khvīsh bīnīdēsh damī (behold yourselves in him for a moment), is the key point. It signifies that the angels were invited to observe their own Adam-like essence in the mirror of Adam. The prostration, which outwardly appeared directed towards Adam, was in reality an obeisance to the perfection and divine light manifested in Adam’s being. Since the angels themselves are not devoid of such perfection, this prostration effectively becomes a homage to their own higher self and the divine essence within them.

This interpretation dispels ahvalī, or duality, from the eyes of the angels. Ahvalī means seeing in terms of “I and he,” but when the angels comprehend, “You too are Adam, you are the same as I,” then unity blossoms. This perspective resonates with “Lā ilāha illā Allāh,” which not only declares that there is no god but God, but goes further to assert that there is no true existence other than the singular Reality of the Truth (God). All that we perceive are but manifestations and emanations of that one Existence.

Rumi, at this juncture, clearly senses that he is treading into a “forbidden zone,” an area that reveals hidden secrets. He states, “Do not speak of what we have concealed from people” (آنچه پوشیدیم از خلقان مگو), implying that these are truths which not everyone is capable of hearing. These secrets originate from a “friend of spiritual maturity” (حبیب با رشد) who pulls his ear and guides him to a “spring” to wash his mouth from uttering such truths.

However, Rumi offers a most delicate and profound excuse for this revelation: “I am both its speaker and its listener” (قائل این سامع این هم منم). He claims that he speaks these secrets not for others, but for himself, and listens to them himself. “I wander aimlessly” (پریشان می‌تنم), meaning I revolve around myself, delving into my own inner states. This discourse is his inner monologue, and since his primary audience is himself, he incurs no sin for having revealed a secret. This interpretation demonstrates both Rumi’s sensitivity to “concealing secrets” and the depth of his mystical solitude, where speaker and listener are one, and truth, without any intermediary, passes from soul to soul.

Key takeaways

• The command to prostrate to Adam is an invitation to recognize and prostrate to the Adam-like perfection within oneself.
• This prostration abolishes duality and leads to the realization of the unity of existence.
• For the mystic, Lā ilāha illā Allāh signifies the absolute unity of all existence, not merely God's singularity amidst other beings.
• Rumi consciously unveils profound secrets, justifying it by stating, 'I am both its speaker and its listener,' implying an internal dialogue.
• Mystical truths are sometimes so profound that they can only be articulated in the solitude of the inner self, addressed to oneself.