M6:2564 — گفت حق سیماهم فی وجههم / زانک غمازست سیما و منم

Translation: God said: Their marks are in their faces; for the countenance itself is an informant, and so am I (an informant of truth). Meaning: The jester, quoting a Quranic verse, asserts that one's true nature is revealed in their face, and he himself, like the face, serves as an informant of hidden truths.

This verse is uttered by a jester, accused of lying, who, in his defense, invokes the word of God. Here, Rumi, as in other parts of the Mathnawi, draws upon the rich heritage of the Holy Quran. The jester's reference to the verse sīmāhum fī wujūhihim (their marks are in their faces) comes directly from Sura ar-Rahman, which states: Yuʿrafu al-mujrimūna bi-sīmāhum (The criminals will be known by their marks/signs). The key insight here is that in Arabic, sīmā means 'mark' or 'sign,' not merely 'face.' The jester intends to convey that a person's inner truths and realities are revealed in their countenance; that the face, like an ghammāz (informant or tale-bearer), speaks of what transpires within. He then adds: wa manam (and so am I). This implies, 'I, too, like the sīmā, am an informant; I am a revealer of truths.' He is saying, 'I am unveiling the truth, just as the accused minister's face reveals his agitation and deceit.' With this clever turn, he not only defends himself but redirects the accusation back towards the minister.

I firmly believe that Rumi, in this context, holds a more profound view of human nature. The jester continues (in the very next verse) by saying: ke be sharr be sarreshte āmad īn bashar (that this human was kneaded with evil). This statement can be interpreted as a broader truth within the Mathnawi: that humanity, in its essence, is predisposed to evil and imperfection, unless an external force guides it towards goodness and transcendence. This is precisely what the Quran also emphasizes, with verses such as Khuliqa al-insānu halūʿan idhā massahu al-sharru jazūʿan wa idhā massahu al-khayru manūʿan (Indeed, mankind was created anxious; when evil touches him, he is despairing, and when good touches him, he is withholding), or references to man being ẓalūm (wrongdoing) and jahūl (ignorant). All these point to an inherent inclination towards baseness within humanity. However, this does not imply humanity's worthlessness in the eyes of God; on the contrary, human dignity lies precisely in our capacity to overcome this innate inclination and ascend from asfal sāfilīn (the lowest of the low) to aḥsan taqwīm (the best stature).

This perspective on human nature stands in stark contrast to philosophies like liberalism, which view humanity as inherently benevolent and good-natured, believing the collective wisdom of individuals leads to positive outcomes. Yet, in Rumi's thought and the prophetic tradition, if left unchecked, humans tend towards corruption and degradation. The entire endeavor of the prophets was to 'humanize' humanity—to strengthen that thin veneer of civilization, as Freud described it, to control our underlying savagery and barbarism. History testifies that humanity has not easily escaped these vices, and this inclination towards baseness is an undeniable truth of human existence. The jester further admonishes the minister, saying inna baʿḍa al-ẓanni ithm (Indeed, some suspicion is sin); meaning, even harboring ill-will towards others is a sin in itself, revealing the polluted inner self. Our countenance, whether we wish it or not, informs on these inner realities.

Key takeaways

• Faces and outward signs are informants, revealing the inner truth of a person.
• Rumi, drawing from the Quran, posits that human nature is inclined towards evil, unless uplifted by divine grace.
• Humanity's true station lies in its ability to ascend from asfal sāfilīn (the lowest of the low) to aḥsan taqwīm (the best stature).
• Malicious suspicion (su'i-zann) towards others is inherently sinful and a sign of an impure inner self.
• In Rumi's view, contrary to philosophies like liberalism, humanity is not inherently benevolent and requires spiritual cultivation.