M6:1073 — چون مقلد بود عقل اندر اصول / دان مقلد در فروعش ای فضول

Translation: Since intellect (ʿaql) is an imitator (muqallid) in principles (uṣūl), Know it to be an imitator (muqallid) in its branches (furūʿ), O meddler (fuḍūl)! Meaning: Rumi suggests that if human reason relies on imitation and received ideas for fundamental truths, it will inevitably remain imitative in grasping details. It highlights reason's limitations when confronting deeper realities.

Here, Rumi lays bare a fundamental critique of the intellect (ʿaql) and its relation to truth. He asserts that our intellect, in both the 'principles' (uṣūl) and the 'branches' (furūʿ) of existence, is a 'muqallid'—an imitator or a follower. What does this mean? It means that reason, in itself, does not possess original insight; it cannot apprehend truth directly, from its pure source. It merely reiterates what it has heard from others or what has reached it through conventional wisdom and pre-fabricated concepts, thus remaining bound by them.

I have repeatedly emphasized that Rumi, unlike many philosophers, views the apparent causes and effects in the world as mere 'coverings' (rūpūsh) or veils over direct divine action. Water extinguishes fire not due to its inherent 'effect' but by divine habit. As Rumi states elsewhere, 'Most causes and states proceed by custom / Yet sometimes Power transcends custom.' This causal system we perceive is a 'divine habit'; it could have been otherwise. Our imitative intellect misinterprets this 'divine habit' as the 'intrinsic causality' of things, supposing that the effect originates from the causes themselves. Here, the intellect is 'muqallid' in its 'principles'—that is, in its fundamental understanding of how the world operates and how divine power flows—because it cannot see beyond these coverings to directly perceive and authentically grasp divine action.

It is for this very reason that if the intellect is imitative in the principles, in these very foundations of being and the manner of divine power's flow in the world, and contents itself with superficial findings and habits, then it is obvious that it will remain imitative in the 'branches' (furūʿ) and details, failing to achieve deep and original insight. Rumi explicitly states that such profound and subtle insights regarding God's relation to the world and the intellect's place are 'in no way intelligible or acceptable to the imitative intellect.'

And then, with a tone both serious and somewhat ironic, he declares: 'Know it to be an imitator in its branches, O meddler (fuḍūl)!' 'Fuḍūl' here is a rhetorical jab at someone who meddles unnecessarily in matters beyond their capacity for comprehension, asking inappropriate questions. To such an intellect, which presumes itself to be insightful but is in truth merely imitative and fails to grasp these realities, one must say: 'Go say you do not know, and that is that.' This means these matters are beyond your scope of understanding, and it is better to admit your ignorance. This statement is, in essence, an invitation to transcend the limits of the imitative intellect and step into the realm of unveiling and intuition, where truths are received authentically, not through imitation and adherence.

Key takeaways

• Human intellect is primarily 'imitative' (muqallid) and does not grasp truth authentically.
• Our understanding of 'causality' in the world is a veil over 'divine habit' and God's direct action.
• If intellect imitates in fundamental principles, it will remain imitative in understanding details and branches.
• Rumi deems the imitative intellect 'meddling' (fuḍūl) and incapable before profound, intuitive truths.
• The verse is an invitation to transcend imitation and turn to inner insight and intuition for authentic truth.