M6:1155 — در پی خورشید وحی آن مه دوان / وآن صحابه در پیش چون اختران

Translation: Following the Sun of Revelation, that Moon (the Prophet) hastened; / And his Companions, like stars, followed in his wake. Meaning:* This verse portrays the Prophet acting under divine inspiration, likened to the moon following the sun, with his companions orbiting him like stars, illustrating a spiritual hierarchy of guidance.

This verse, drawn from the story of Hilal, a sick servant whose master remained oblivious to his suffering, serves as a profound allegory for an ontological truth concerning prophethood and spiritual authority (walāyah). Rumi here vividly portrays the intimate connection between the Prophet Muhammad (PBUH) and divine revelation. I maintain that this imagery is not merely poetic flourish but encapsulates a deep philosophical-mystical insight.

The Prophet, like the moon, possesses no inherent light; his radiance stems from the Sun of Revelation, which he perfectly reflects. The phrase "meh davān" (the moon hastening) signifies the Prophet's utter devotion and swift obedience to the divine command; he is not merely subservient but eagerly pursues the dictates of revelation. This testifies that the Prophet holds no will independent of the divine will; every movement and utterance of his is a manifestation of waḥy. I have elaborated elsewhere that the very essence of the Prophet is the Tongue of God, who commands with "Qul" (Say!), and Rumi himself identifies with the reed and the "Tongue of Truth" that calls out "Beshnav" (Listen!).

Rumi then depicts the Companions as "akhtarān" (stars) following in the wake of this "hastening moon." This metaphor clearly articulates a spiritual and epistemic hierarchy: divine revelation as the sun, the Prophet as the moon, and the Companions as the stars. Each receives its light from the higher echelon. This imagery naturally calls to mind the well-known Hadith, "Aṣḥābī ka’l-nujūm, bi ayyihim iqtadaytum ihtadaytum" (My Companions are like stars; by whichever of them you are guided, you will find the way). However, with this precise visual, Rumi shows these stars not as independent of the moon but following it. This implies that the guidance offered by the Companions, and the possibility of following them, is contingent upon their own allegiance and obedience to the Prophet (the moon), who is himself entirely subservient to the Sun of Revelation.

Therefore, every step the Prophet takes, every word he speaks, and every action he performs, is rooted in the Sun of Revelation. This verse teaches us that the criterion and measure of every movement and every light is a return to the original source of light, namely divine revelation, which is manifested in the being of the Prophet and from him reaches the Companions and then all humanity. This is the true meaning of "emulation" or "following" (tabaʿiyyat), which encompasses not only mere obedience but also "running after" and "accompanying" the source of light and guidance. Indeed, this verse offers a complete picture of what mystics refer to as the levels of light and guidance; a light that originates from the Divine Essence and, in a chain of manifestations, finds its way to the furthest reaches of existence. For the spiritual seeker, there is no path other than to place oneself in this luminous trajectory and follow its sources.

Key takeaways

• Divine revelation is the ultimate source of true guidance.
• The Prophet (PBUH) is a pure reflector of revelatory light and a perfect model of submission to God.
• The guiding authority of the Companions derives from their emulation of the Prophet.
• The imagery of sun, moon, and stars illustrates an ontological and epistemic hierarchy.
• Every action and movement of the Prophet is rooted in divine will.