M6:2816 — پس بگفتندش کیی ای بوالوفا / گفت شه من هم یکی‌ام از شما

Translation: Then they asked him, 'Who are you, O Bū'l-Vafā (loyal one)?' The King replied, 'I am also one of you.' Meaning: This verse narrates the exchange between night thieves and Sultan Mahmud, who is incognito among them. The King's response places him within their ranks, symbolizing the hidden, empathetic presence of absolute truth amidst the world's events and suffering.

In this verse, Rumi pulls back the curtain on the story of Sultan Mahmud wandering among thieves at night, leading us to one of his most fundamental understandings of existence and the presence of God. The thieves ask the disguised king, "Who are you, O loyal one?" and the king replies, "I am also one of you." This statement, far beyond a mere historical anecdote, offers a profound image of God's presence in the world.

I have often stated that this world is like a "dark night"; a night veiled by heedlessness, where many truths remain hidden. The king in this narrative is an allegory for the Divine Truth, who is present, disguised and concealed, amidst the events and at the heart of human suffering and error. The thieves symbolize human beings engrossed in "theft" and heedlessness, unaware that an all-knowing Observer is among them. This is the very point that addresses our perennial questions: "Where was God during the Holocaust? Where is He in Gaza? Where was He during the Mongol invasion?" Rumi, addressing this theological problem of divine hiddenness, presents this story and asserts with conviction: "God was among them; He was right there."

The order of this world dictates that "the order of the night must not be disturbed." This means that until the appointed Day arrives, many truths must remain hidden behind the veil of heedlessness. God was not sitting afar, nor was He asleep, nor had His power waned to prevent suffering and injustice; He was present in the midst of the events, but according to the exigency of "night" and the veil of heedlessness, He remained silent. He observed the thefts as well as the devotions, allowing each to unfold in its own sphere. The Day follows the night, and then the King takes His seat of judgment, and humans realize, "How astonishing, He was among us, and we did not see Him." This ultimate discovery will itself be one of humanity's most significant epistemological experiences.

This verse also reveals Rumi's delight in the absolute and boundless divine power. Just as an autocratic and powerful king can, in an instant, change the fate of everything and even pardon criminals, God too possesses a power that no one can question. This perspective, deeply rooted in Ash'arite theology, suggests that divine power precedes all logic, justice, causality, and ethics, and can act in any manner. Rumi relishes the fact that such infinite power confronts us, and that we can find refuge in its shadow, even if this power is not necessarily "safeguarding" and can sometimes appear fearsome. However, this fear is softened by love; a love that reveals the beauties of this absolute to us and frees us from inner anxiety. The king's statement, "I am also one of you," is a symbol of this eternal and constant presence, even in the darkest moments.

Key takeaways

• The hidden presence of ultimate reality within life and suffering, symbolizing divine empathy and the non-separation of truth from creation.
• "Night" represents the era of heedlessness and unawareness, where the King (God) remains incognito yet observant.
• The world's order relies on the Divine remaining concealed during "night," awaiting full revelation on the "Day" of judgment.
• Rumi expresses a unique delight in the reflection of absolute divine power in this verse, even if it can appear fearsome.
• The King's reply indicates that God is not a distant observer but is present in the midst of all events and among humanity.