M6:518 — هر نبیی اندرین راه درست / معجزه بنمود و همراهان بجست

Translation: Every prophet, on this righteous path, / displayed a miracle and sought companions. Meaning: On their true and divine path, prophets displayed miracles to gather companions and followers.

This couplet follows previous verses where Rumi speaks of the importance of companionship and mutual aid. Even a humble donkey, when alone, traverses a path with immense difficulty and suffers hardship, but in a herd, it is vibrant and moves swiftly. Rumi extends this theme to the prophets, asserting that they too required companions and followers to sustain their righteous path and reach their destination.

I have often stated that Rumi, here and elsewhere in the Masnavi, offers a remarkably precise and insightful understanding of the role of miracles. A miracle, contrary to popular belief, is not proof of a prophet's truthfulness. Logically, there is no inherent connection between performing extraordinary feats and the veracity of a claim; a charlatan might also produce wonders. Rather, miracles primarily served to "overwhelm enemies" (قهر دشمنان); they were meant to subdue the rebelliousness and obstinacy of ill-wishers, much like Moses' staff neutralizing Pharaoh's sorcerers or the parting of the sea to drown Pharaoh. Prophets did not begin their mission with miracles, nor did they base their message on the premise, "I perform miracles, therefore believe in me." The Quran itself, in Surah Al-Furqan and other places, challenges the Arabs' miracle-seeking expectations, with the Prophet being told: "Say: Exalted is my Lord! Am I anything but a human messenger?" (25:93). This is not an exhibition or a theater; it is a place for reflection on teachings and doctrines.

As Ibn Khaldun notes, the Prophet Muhammad had only two true miracles: the Quran itself, and his ability to unite the warring Arab tribes. And, as Ibn Rushd, the Andalusian philosopher, argued, the Quran is not a miracle in the sense of a supernatural marvel, but rather "proof of prophethood" (دلیل پیامبری); it is like a physician's book, which signifies his medical profession, not his miracle-working. Indeed, that miracle-oriented rationality, which insists on the extraordinary, is no longer relevant today. The Prophet, in Iqbal Lahori's words, stood at the juncture between the ancient and modern worlds, commencing his mission with a book and a new rationality.

However, alongside "overwhelming enemies," Rumi also mentions another dimension for attracting companions: "the scent of kinship is to win hearts" (بوی جنسیت پی دل بردن است). This "scent of kinship" refers to the prophet's enchanting and captivating speech that "settles in the heart." This is what softens the conscience, intellect, and heart of the audience, preparing them for acceptance. This teaching originates from Imam Abu Hamid al-Ghazali, which Rumi masterfully developed. Thus, prophets performed miracles to shield their companions from the harm of seditionists and false claimants, and they used the "scent of kinship" to draw hearts to their cause.

Key takeaways

• In the Masnavi, miracles are not proof of a prophet's truth; rather, they are a tool for "overpowering enemies" and warding off sedition.
• True attraction of followers occurs through the "scent of kinship" in the prophet's words—speech that resonates with the heart, conscience, and intellect.
• The Prophet Muhammad (as per Ibn Khaldun) had only two true miracles: the Quran and the unification of warring Arab tribes.
• The Quran itself is not a miracle in the supernatural sense, but rather "proof of prophethood"—a sign of the mission, not an extraordinary feat for validation.
• Miracle-oriented rationality (expecting supernatural events for belief), in Soroush and Iqbal Lahori's understanding, is an outdated mode of thought.