M6:493 — چون نبی سیف بودست آن رسول / امت او صفدرانند و فحول

Translation: Since that Messenger was the Prophet of the Sword, His community consists of rank-breakers and champions. Meaning: Rumi explains here that because the Prophet of Islam was sent with the sword, his followers must also be brave and warlike to clear the path of religion and establish God's order.

Rumi, in this verse, touches upon a point that is highly contentious and debated in our modern era, yet he presents it as an unquestionable principle. He states that the Prophet of Islam was a Nabi-e Sayf (Prophet of the Sword); meaning a prophet commissioned to expand his religion through force. This interpretation is rooted in mutawātir (mass-transmitted) narrations from the Prophet himself, such as his declaration: 'I have been sent with the sword until people say 'Lā ilāha illā Allāh' (There is no god but God).' Ibn Khaldun and many Sunni luminaries have also affirmed that the Prophet of Islam, unlike other prophets, was tasked with spreading his religion through armed struggle.

As I have explained in detail previously, this 'embracing Islam' and uttering 'Lā ilāha illā Allāh' primarily signified verbal and practical submission to the Prophet's governing authority, not necessarily inner faith. As the Quran states: 'The Bedouins say, 'We have believed.' Say, 'You have not [yet] believed; but say [instead], 'We have submitted,' for faith has not yet entered your hearts.' (Quran 49:14). This implies accepting the authority of the government and adhering to its laws, even if the heart has not yet reached the depths of true faith. Just as citizens in a country are obliged to obey laws (such as paying taxes or observing dress codes), even if they do not agree with them wholeheartedly. The Prophet sought to implement a new order with authority and divine mandate in his society and, subsequently, in the world.

Therefore, since the Prophet had such a mission, it is natural that 'His ummat (community) consists of safdarān (rank-breakers) and fuḥūl (champions).' Safdarān refers to those who break enemy ranks, and fuḥūl means the brave and warriors. In the following verse (M6:494: 'The expediency in our religion is war and glory; / The expediency in Jesus' religion is the cave and the mountain'), Rumi clearly states that these differences stem from the maṣlaḥat (expediency or suitability) and sharīʿat (divine law) of each prophet. This means the outward practical injunctions of religions have varied according to the circumstances, times, and specific goals of each faith. Thus, warfare and authority were a sacred necessity and a divine decree for the preservation and expansion of Islam, whereas for Jesus' religion, the expediency lay in asceticism and withdrawal from worldly conflicts.

Key takeaways

• Rumi identifies the Prophet of Islam as a 'Prophet of the Sword' tasked with expanding his religion through power and armed struggle.
• This interpretation is grounded in mass-transmitted prophetic narrations and affirmed by numerous Islamic scholars.
• The concept of 'embracing Islam' in this context initially signifies outward submission and adherence to governing laws, rather than necessarily inner faith.
• These distinctions in religious propagation stem from the specific 'expediency' (maṣlaḥat) and 'divine law' (sharīʿat) of each prophet, such as Jesus' emphasis on ascetic withdrawal.
• Rumi presents this as an established principle, irrespective of contemporary intellectual sensitivities.
• Consequently, the followers of such a prophet are also expected to be 'rank-breakers' and 'champions' to pave the way for religion.