M6:495 — گفت آری گر بود یاری و زور / تا به قوت بر زند بر شر و شور

Translation: The hunter said: "Yes, if there is aid and force, so that one can powerfully strike against evil and tumult." Meaning: This verse addresses the necessity of confronting evil, but crucially, it posits this as conditional upon possessing the requisite strength and power for such a struggle.

This verse, spoken by the hunter (who often represents a worldly perspective in this story), conveys a conditional acceptance of the use of force against evil, a theme that Dr. Soroush frequently links to Mowlana's understanding of the "Prophet of the Sword." The hunter asserts that struggling against wickedness and overcoming "shar o shour" (evil and tumult) is indeed righteous, but with a critical caveat: "ger bood yārī o zoor" (if there is aid and strength). This means that such a struggle is only possible and legitimate when sufficient "yārī o zoor"—power and capability—exist.

I have often elucidated that this perspective reflects Mowlana's interpretation of the "Nabi-e Sayf" (Prophet of the Sword) concept. The Sharia of Islam, unlike Christianity where "expediency in the religion of Jesus was the cave and mountain," incorporates "expediency in our religion is war and glory." This implies that the Prophet of Islam, in establishing divine order, was mandated to act decisively and, if necessary, employ military strength to establish "La ilaha illa Allah." This was not merely a moral invitation but also the foundation of a socio-political order, necessitating "war and glory." However, this decisiveness never implies recklessness or imprudence.

Mowlana immediately emphasizes this conditionality in the subsequent verses. If "yārī o zoor" is absent, wisdom dictates refraining from direct confrontation. This is where the Hadith "al-firār mimmā lā yuṭāq min sunan al-mursalīn" (fleeing from what cannot be endured is among the traditions of the Prophets) becomes pertinent. Even prophets, when faced with incapacitation and the threat of the religion's utter destruction, have opted for tactical retreat or migration. This demonstrates that in Mowlana's intellectual framework, the use of power is not an absolute, but a strategic and conditional measure, which must be accompanied by prudence and realism.

Thus, this verse expresses a pragmatic and historical dimension of religion that permits the confrontation of evil, but not at any cost or under all circumstances. The presence of power and the possibility of victory are crucial prerequisites for this external battle. This is a realistic view of the world and its forces, which even in mystical journeying holds its place; for Mowlana's mysticism never disregards the realities of the world, but rather seeks to understand them within the framework of divine wisdom.

Key takeaways

• Confronting evil, though righteous, is conditional upon the availability of sufficient power and capability.
• This verse reflects the concept of the "Prophet of the Sword" and the necessity of "war and glory" in establishing divine order.
• Lack of adequate power necessitates avoiding direct confrontation and adopting strategic alternatives like migration.
• Mowlana's perspective here is pragmatic, realistic, and devoid of any recklessness.
• This insight demonstrates that even within mysticism, external and instrumental considerations hold their place.