M6:1883 — جز بنادر در تن زن رستمی / گشته باشد خفیه هم‌چون مریمی

Translation: Except rarely, in a woman's body, a Rostami (heroic valor) / would be found hidden, like Maryam (Mary). Meaning: Rumi suggests that heroic or 'Rostami' qualities are seldom encountered in women. If present, they remain concealed and subtle, akin to the hidden spiritual strength exemplified by Mary.

This particular verse, without a doubt, falls into what might be considered 'problematic' territory when viewed through contemporary lenses, potentially drawing Rumi into modern critique. Let me first state unequivocally that these are Rumi's words, not my own convictions. Our task here is solely to expound and interpret his discourse, faithfully conveying its historical meaning.

Rumi introduces these lines in the broader context of his discussion on jihād-e asghar (the lesser jihad, external warfare) and jihād-e akbar (the greater jihad, the struggle with the self). He had previously argued that jihād-e asghar, military engagement, is not obligatory for women. He then extends this with an a fortiori argument: "Since fate grants women no share in battle, / How could it grant them that which is the greater jihad?" (M6:1882). This implies that if women are denied the virtue and reward of the lesser jihad, they are, by extension, also deprived of the greater jihad. This statement itself positions women outside the realm of spiritual wayfarers and those who struggle with the self.

In the verse under discussion (M6:1883), Rumi elaborates on this idea, asserting that "Rostami" qualities (i.e., valor, strength, and characteristics traditionally ascribed to brave, heroic men) are exceedingly rare in the female form. Should such qualities manifest in a woman, they remain khāfī (hidden) and concealed, much like Mary (Maryam). Mary is implicitly presented as an example of such a rare woman whose inner being was filled with divine spiritual authority and strength, yet her outward appearance was far removed from any public claim, remaining hidden from common view.

This perspective is further reinforced by the subsequent verse (M6:1884), which states: "Just as in men's bodies, women / are hidden, and feminine from weakness of heart (za'f-e janān)." Rumi posits here that just as "Rostami" is rare in women, conversely, in the bodies of men, "women" (in the sense of za'f-e janān, cowardice and weakness of heart) are hidden. In other words, Rumi equates being "female" (maddeh) with weakness and cowardice, placing it in opposition to masculine, heroic attributes. Thus, "woman" and "femininity" become markers for weakness that can also be latent within male bodies.

From Rumi's perspective, women inherently possess za'f-e janān—a timid and cowardly heart. This viewpoint, which was admittedly more prevalent in his era and reflects the prevailing thought of the time, fundamentally places women on a lower echelon than men, deeming them neither worthy of external jihad nor capable of internal jihad. It must be understood that these expressions reflect Rumi's historical worldview, and not necessarily a perspective we endorse today. In this passage, Rumi employs femininity as a signifier of "weakness" and extends it even to men who lack courage, men whom he labels as "woman-like."

Key takeaways

• Rumi perceives heroic qualities in women as rare, and if present, they remain hidden and unmanifest, akin to the spiritual depth of Mary.
• This verse suggests women are outside the scope of jihād-e akbar (struggle with the self), based on the premise that jihād-e asghar is not obligatory for them.
• Rumi associates 'femininity' with za'f-e janān (cowardice and weakness of heart), contrasting it with masculine valor.
• Rumi's perspective reflects prevailing views of his era, which generally positioned women as spiritually and socially subordinate to men.