M6:1347 — تا نبرد تیغت اسمعیل را / تا کنی شه‌راه قعر نیل را

Translation: Where is that Abrahamic trust of yours, that your sword might not slay Ishmael? Where is that Moses-like miracle, that you might make a highway of the Nile's depths? Meaning: This verse challenges the listener, asking where they acquired the profound trust of Abraham or the miraculous power of Moses. It implies a stern warning against false self-assurance, reminding us not to equate our capacities with those divinely appointed prophets.

This verse addresses the individual who, out of misplaced pride, presumes to stand in the rank of divine saints and prophets, attempting their deeds without their divine sanction or profound trust. Rumi here alludes to two pivotal Quranic and Torah stories: the sacrifice of Ishmael by Abraham, and Moses's parting of the Red Sea (often conflated with the Nile in popular narratives).

I am convinced that Rumi, in these lines, seeks to impart a deep ethical and mystical lesson: 'Do not measure the deeds of the pure against your own.' He tells us that you are not Abraham, to attempt to sacrifice your child at divine command, expecting your knife to miraculously refuse to cut. Abraham's act stemmed from an unshakeable trust (tawakkul), unconcerned by anything but the divine order, even transcending conventional morality. This very sincerity and trust saved him, dulling the blade. While there are diverse interpretations of Abraham's story — some, like Muhyiddin Ibn al-Arabi, believe Abraham misinterpreted his dream — Rumi here emphasizes Abraham's 'Khalil-like' trust, which was divinely supported and served as a profound lesson for humanity. It was a unique mission that had to be fulfilled.

Likewise, you are not Moses, capable of parting a sea and walking safely through its depths, while Pharaoh and his army drowned in the very same waters. Moses was Kalīmullāh (one who spoke to God), performing this feat with divine authorization. This miracle was bestowed upon him by God. Rumi warns us here not to cast ourselves into perils, or as he puts it, 'Since you know not rope-walking, do not walk on the rope.' In this world, a thousand snares are laid, and we humans, like frail ants, are constantly at risk of falling into new traps. These traps are nothing but our own desires, wrath, unruly inclinations, and carnal appetites. Satan, in essence, is our nafs-i ammāra (commanding self), which, through our heedlessness, ensnares us and leads us to an unintended destiny.

By emphasizing 'our own weakness,' Rumi calls us to humility. This world is full of rugged paths and hidden pitfalls. We must not compare ourselves to the divinely chosen, who had special missions and unique divine endorsements. Prophets, sages, and philosophers are our guides, alerting us that a straight path exists, but alongside it are deep, treacherous valleys. Humanity was created in the 'fairest stature' (aḥsan-i taqwīm), yet was 'returned to the lowest of the low' (asfal-i sāfilīn), and only through faith and righteous deeds can one escape this descent. This verse is a wake-up call to recognize our precarious state and not fall carelessly into traps, for 'where is that miracle like yours, O Moses?'

Key takeaways

• Do not compare yourself to divine chosen ones; their trust and miracles stem from special divine endorsement.
• Beware of the snares of ego and desires; these are the very traps of Satan within us.
• Abraham and Moses exemplify perfect surrender and divine grace, not common to every human.
• Our world is full of perils; do not tread without insight and utmost caution.
• This warning is an invitation to humility and an awareness of inherent human weaknesses before absolute power.