M6:2616 — در مجالس می‌طلب اندر عقول / آن چنان عقلی که بود اندر رسول

Translation: In gatherings, seek among the intellects / That kind of intellect that was in the Messenger. Meaning: Mowlana advises that the prophetic intellect, characterized by foresight and an understanding of hidden consequences, is found through engaging with wise individuals in social settings, rather than in seclusion.

Here, Mowlana guides us to a profound insight. He states that in our gatherings and intellectual discussions, we ought to seek that unique intellect which resided in the Prophets. What is this 'prophetic intellect'? Mowlana himself clarifies in the subsequent verse: "For the inheritance from the Messengers is only that / Which sees the unseen from before and after." This means the true legacy of the Prophets is their profound foresight — an intellect that perceives consequences. This isn't about absolute knowledge of the ghayb (unseen), like knowing future births, deaths, or hidden secrets within homes. Far from it. The Holy Quran explicitly states, through the words of Prophet Muhammad (PBUH): "Say: If I had known the unseen, I would have accumulated much good." This is a mercantile idiom used by the Prophet to underscore that even he did not claim absolute knowledge of the unseen. This should be distinguished from the miracles of Jesus (PBUH), mentioned in the Quran, such as his knowledge of "what you store in your houses." Those were specific types of miracles granted to Jesus, but Prophet Muhammad made no such claim.

Thus, 'prophetic intellect' is synonymous with 'far-sighted intellect.' It's an intellect that doesn't just see the first step, but also the hundredth and the thousandth. This capacity to perceive hidden consequences and long-term outcomes is the essence of prophetic wisdom. It is a deep insight, the full description of which Mowlana admits cannot be contained in mere words.

Another crucial point in this verse is the emphasis on seeking this wisdom 'in gatherings.' The Prophet (PBUH) himself forbade monasticism and seclusion in mountains, a point Mowlana alludes to in later verses. Islam is a religion of community and social engagement, not isolation. The benefits of social interaction—such as participating in Friday prayers, striving (jihad), visiting the sick, and even removing obstacles from people's paths—all necessitate presence in a group and social cooperation. An individual who retreats into solitude is deprived of the intellects and experiences of others. Ghazali, in his Ihya' 'Ulum al-Din, extensively discusses the harms of isolation. Therefore, the Prophet (PBUH) said: "The monasticism of my community is to sit in mosques," meaning active social presence. This verse invites us to be discerning in choosing our circles and companions so that we can benefit from the diversity of intellects and approach that deep, prophetic wisdom. If our own intellect is lesser, we must seek and utilize the intellect of those who possess more; this is a form of gratitude for the gift of intellect, and it is how we can cultivate that far-sighted wisdom within ourselves.

Key takeaways

• The true legacy of the Prophets is their far-sighted intellect (insight into consequences), not absolute knowledge of the unseen.
• Prophetic intellect involves seeing the hundredth and thousandth steps, beyond surface appearances.
• This wisdom is acquired 'in gatherings' and through companionship with the wise, not through isolation.
• Islam strongly rejects monasticism, advocating instead for active social presence and 'mosque-dwelling' as its form of devotion.
• Leveraging the intellects of others and embracing differences is a path to personal growth and attaining higher wisdom.