M6:4008 — زین لسان الطیر عام آموختند / طمطراق و سروری اندوختند

Translation: From this language of the birds, the common folk learned (something superficial), And thereby amassed pomp and lordship for themselves.

Meaning: This verse is Rumi's critique of spiritual pretenders who merely parrot the esoteric language of genuine mystics to gain worldly status and renown, without ever grasping its true, profound meaning.

This couplet, in its essence, is a sharp and unequivocal critique of those who falsely claim spiritual insight; individuals who don the garb of truth-seekers but have failed to grasp its very soul and spirit. Rumi introduces this powerful statement within his broader discourse on 'secret-sharing' (rāz-gūyī) and 'allusive language' (zabān-i kināyī).

I contend that the language of existence, of religion, of mystics, and of prophets is inherently allusive and symbolic. It possesses an outward form and an inner meaning. Just as we observe in Persian and Arabic proverbs, when one says, 'Fulān kathīr al-ramād' (So-and-so has much ash), its literal meaning refers to an abundance of ash in their home, but its esoteric meaning points to their hospitality. Similarly, when Zulaykhā speaks of love for Joseph in allusions, the common listener perceives the surface meaning, while the initiated transcend it to reach a deeper truth. Rumi insists that 'secrets are not shared with the ignorant of secrets,' implying that secrets must be conveyed to those worthy and through symbolic language.

In this vein, Lisān al-Ṭayr, or the 'language of the birds,' is a symbol of this very enigmatic and divine tongue. The Holy Quran states that God taught Solomon the 'logic of the birds' (manṭiq al-ṭayr). However, Rumi's 'birds' are not literal, earthly birds (murghān-i havāyī); rather, they are the 'birds from God' (ṭuyūr min ladun), divine and esoteric realities that only God's saints truly comprehend. This is the 'revelation of the heart' (waḥy-i dil) that flows from the mystic's tongue.

But what then transpires? 'From this language of the birds, the common folk learned.' Rumi asserts that the common people – meaning the pretenders and the ignorant – come and imitate this symbolic language of the mystics. They acquire the terminology, idioms, and expressions of the people of truth, but they merely employ their outward form. These individuals 'boast of shaykh-hood across the world, making themselves a Bayazid,' transforming these sacred terms into a means for status and livelihood.

The outcome of this endeavor is that 'they amassed pomp and lordship for themselves.' That is to say, these pretenders, by using this borrowed and hollow language, gain worldly prestige, position, and honor. Instead of seeking truth and reaching profound meanings, they attain superficial fame and apparent leadership. Rumi likens this to the story of the demon who assumed Solomon's form and sat on his throne. The demon possesses 'the knowledge of deceit' (ʿilm-i makr), but lacks 'Our knowledge' (ʿilmunā); meaning it is devoid of the divine wisdom God bestowed upon Solomon. These false demons might reign for a time, but they 'are alien' (hast ghayr), strangers to truth. Rumi consistently warns against these 'lying shaykhs and masters,' for 'only one in a thousand of these are Sufis; the rest live off his name,' meaning many who call themselves Sufis merely exploit the reputation and honor of genuine mystics.

Key takeaways

• The language of mystics and prophets is allegorical and symbolic, understood only by those with insight.
• The 'Language of the Birds' (Lisān al-Ṭayr) symbolizes divine secrets, taught to Solomon, not to ordinary fowl.
• Rumi is a fierce critic of false spiritual claimants who exploit the terminology of genuine mystics for worldly prestige.
• The aim of these pretenders is not truth, but to accumulate 'pomp and lordship' (ṭamṭarāq o sarvarī), meaning outward authority and status.
• These hypocrites are like the demon impersonating Solomon; they possess a similar exterior but lack true knowledge.