M6:2621 — در میان صالحان یک اصلحیست / بر سر توقیعش از سلطان صحیست

Translation: Among the righteous, there is one who is the Most Righteous; Upon his decree (tawqīʿ), the Sultan's 'Approved' (ṣaḥḥ) is inscribed. Meaning: Mowlana asserts that among all virtuous individuals, there is always one who embodies the pinnacle of righteousness and spiritual perfection. The will and supplications of such a person are in direct alignment with, and affirmed by, the divine will.

This verse is one of those that profoundly illuminates Mowlana's perspective on the crucial role of perfect humans and spiritual guides, especially within the social fabric. Prior to this beyt, Mowlana discusses the Prophet's prohibition of monasticism (rahbāniyat) and withdrawal from society. He emphasizes that leveraging each other's intellect and presence is essential for spiritual advancement: “So that this kind of encounter (iltiqāʾ) may not be lost / For that sight is fortune and the elixir of survival.” This “encounter,” these meetings and interactions, are indeed the elixir of our existence and destiny.

Immediately after this observation, Mowlana introduces our beyt to explain why interaction is of vital importance. He states: “Among the righteous, there is one who is the Most Righteous.” This means that among all virtuous and worthy people, there is always someone who is not merely righteous (ṣāliḥ), but aṣlaḥ – the most righteous and worthy. This Arabic word carries both a comparative meaning (more righteous) and a superlative meaning (most righteous), and here, both deeply apply. This aṣlaḥ holds a rank higher than mere virtue and piety; he is someone who has approached the pinnacle of human perfection.

Mowlana uses a royal courtly metaphor to explain the aṣlaḥ's stature: “Upon his decree (tawqīʿ), the Sultan's 'Approved' (ṣaḥḥ) is inscribed.” A tawqīʿ refers to a decree issued by a king, and ṣaḥḥ (meaning 'correct' or 'approved') was the seal or endorsement the Sultan would place at the top to validate it. This image tells us that the aṣlaḥ is one whose will, desires, and even prayers, have become so unified with the will of the Sultan of Existence (God) that whatever emanates from him bears the divine seal of approval. The supplications of such a servant are immediately met with divine response; “For that prayer is coupled with acceptance.” He is one whose desire is God's desire, and God's desire is his. This is not fatalism, but rather the ultimate surrender and annihilation in the divine will.

In Mowlana's view, this aṣlaḥ can be considered an embodiment of the “Perfect Human” (insān-i kāmil)—someone who, if God were to manifest in this world, would appear in his form. In my own words, these are “gods on earth.” Companioning with these awliyā and aṣlaḥān is, in effect, companioning with God; for in their presence, the divine will manifests. This point strongly underscores the importance of social interaction and contrasts sharply with the solitude and monasticism that is condemned in Islam. Instead of withdrawing from the world and people, we must remain among them to find the aṣlaḥān and benefit from their “intellects” and their “fortune-bringing insights.”

Key takeaways

• Among the righteous, there always emerges an aṣlaḥ (Most Righteous) who embodies the pinnacle of spiritual perfection.
• The will and prayers of the aṣlaḥ are aligned with the divine will, ensuring God's affirmation and acceptance.
• The courtly metaphor of tawqīʿ (decree) and ṣaḥḥ (approval) signifies the divine legitimacy and full endorsement of this exalted human's desires.
• The aṣlaḥ is a manifestation of the 'Perfect Human' (insān-i kāmil) and a mirror reflecting God's presence on earth.
• Being in the presence of the aṣlaḥ and benefiting from their being is a path to companionship with God and spiritual growth.