M6:4345 — گر نه انکار آمدی از هر بدی / معجزه و برهان چرا نازل شدی

Translation: Were it not for denial from every evil, Why would miracles and proofs have been sent down? Meaning: Rumi argues that the very existence of denial and opposition by the wicked necessitated the sending of divine miracles and proofs.

Here, Rumi, with profound and sagacious insight, points to one of the secrets of divine hidden graces (lut-e khafī): how the very ground of denial and pessimism can become the crucible for the manifestation of perfections and truths. He asks, 'If there were no denial from every wicked and hostile person, then why would miracles and proofs, which are all manifestations of divine wisdom and mercy, have been sent down?' The answer is that the descent of miracles was often not for amusement or for the initial proof of the prophets' veracity, but rather for the 'conquest of enemies' (qahr-e doshmanān) and 'silencing of deniers.' As Rumi puts it, before an antagonistic opponent becomes a 'demand-for-proof-seeker' (moṣdaq-khvāh), that is, before deniers demand evidence and engage in denial, how would the Judge (God Almighty) call for a witness (miracle)? Thus, miracles, as pure and just witnesses (gavāh āmad zakī), are brought into the court of the world to prove the truthfulness of the claimants of truth (the prophets).

This is, in essence, an explanation of 'hidden grace,' where God Almighty places the antidote within the poison and brings forth good and guidance from error and evil. It is true that the deniers intended the 'humiliation of trusted ones' (edhlāl-e thīqāt) and to bring disgrace upon religion; however, the outcome of their actions was that these very denials led to 'honor and the manifestation of miracles.' That is, the very humiliation they sought turned into honor for the prophets and resulted in tremendous radiance. Rumi's approach here indicates that the world is never 'crooked' or 'flawed' in a pessimistic sense; rather, even impurities and denials serve a transcendent function in the overall scheme of creation, from which good ultimately emerges.

Of course, a philosophical point arises here, which I have often referenced myself, concerning Ghazali's argument in Al-Munqidh min al-Ḍalāl and other works, where he explicitly states that a miracle alone cannot be a proof of a claimant's truthfulness. Ghazali argues that if someone turns a staff into a snake and then claims that the number three is greater than ten, I would not accept the latter statement, as it contradicts rational axioms. Ghazali's argument provides a more precise look at the epistemology of miracles, indicating that the veracity of a claimant, in addition to miraculous acts, must also be compatible with reason and innate human disposition (fitrat). However, Rumi, in this particular context, emphasizes the role of denial as the impetus for the descent of miracles, though its epistemological dimensions can certainly be explored and discussed in greater depth.

Key takeaways

• Denial and opposition, rather than hindering truth, paradoxically become the catalyst for the descent of divine miracles and proofs.
• In the Masnavi, miracles are often presented as 'witnesses' to affirm the prophets' truth due to the enemy's denial, rather than merely initial displays of wonder.
• The adversaries' cunning efforts to humiliate prophets, through the intricacies of divine destiny, ultimately lead to their honor and elevated status (hidden grace or lut-e khafī).
• Rumi's perspective views the world not as a flawed or crooked place, but as a perfect design where even evils serve a transcendent function.
• Dr. Soroush, referencing Ghazali, notes that a miracle alone does not prove a claimant's truth; truth must also align with reason and innate human disposition (fitrat).