M6:3659 — پس ازین یغوی به قوما کثیر / هم ازین یهدی به قلبا خبیر

Translation: Through this very [divine prohibition], He misleads many people; and through this same [act], He guides a knowing heart. Meaning: Rumi explains how a single divine command or prohibition, when encountered by different human natures, can lead to varying outcomes of guidance or misguidance, thereby revealing the inner disposition of individuals.

This couplet, undoubtedly, is a testament to Rumi's profound and subtle approach to the question of divine guidance (hedayat) and misguidance (ḍalālat), a theme frequently found in the Quran that has often led exegetes into lengthy debates. Rumi, here, offers a fresh and liberating interpretation of these verses that is, unequivocally, incompatible with absolute determinism (jabr); an interpretation that places human nature at its core.

Prior to this beyt, Rumi discusses the effect of nahy (divine prohibition): «نهی بر اهل تقوا تبغیض شد / نهی بر اهل هوا تحریص شد». This preceding couplet is the key to understanding the present one. The very divine prohibition – a single command or interdiction – produces entirely different effects in two groups of people. For the pious (ahl-e taqvā), it becomes an odious and hateful matter, deterring them from committing it. But for the followers of caprice (ahl-e havā), those who lack self-restraint and whose internal brakes are weak, it becomes a catalyst for greater temptation and incitement; as if inviting them to go and taste the forbidden fruit. This prohibition, far from deterring them, amplifies their desire.

From this point, Rumi arrives at the Quranic verses pertaining to divine misguidance or guidance, but with a distinct interpretation. Through His prohibition, God leads many a people into temptation and error, and through this very same prohibition, He guides a knowing and aware heart to the straight path. The crucial point is this: «this» – meaning the divine prohibition – is not inherently misleading or guiding; rather, it unveils the inner disposition of human beings. This is by no means a deterministic act on God's part, but rather a «test» (āzmun).

As I have repeatedly stated in my lectures, these verses on divine misguidance or guidance in no way imply a denial of human free will. God, here, does not mislead anyone arbitrarily. Instead, through this prohibition and command, He sets up a «test». It is this test that reveals the «nature» (sarisht) and «essence» (dhāt) of human beings. The prohibition acts like a catalyst; its reaction in each individual depends on whether they possess a «knowing heart» (qalb-e khabīr) or belong to the «many people» (qawm-e kathīr); that is, it depends on their inherent spiritual quality. This is not jabr; it is the unveiling of human particularities.

Those who possess a pure nature and an awakened heart are halted by the divine prohibition, and this itself is a sign of their awareness and piety, which results in guidance. However, for those with a rebellious nature and an ailing heart, the prohibition acts as an instigation and temptation, revealing their impure nature, the fruit of which is misguidance. In this instance, God «misleads» (yughwī), but not in the sense of forcing them into error; rather, He provides the means for their already misguided essence to become manifest.

It is here that Rumi is unparalleled. He not only rejects determinism but articulates the modus operandi of divine will in revealing the «human self» with the utmost subtlety. «Self-knowledge» (khwishtan-shenāsī), which is among the «roots of the roots of the roots of religion» (uṣūl uṣūl uṣūl al-dīn), becomes possible through such trials. This is not a withdrawal of free will, but an opportunity for the «manifestation of inner reality»; the manifestation of a true nature that was hidden behind a veil. Rumi is the best interpreter of these difficult Quranic verses, beyond any doubt.

Key takeaways

• Divine commands and prohibitions serve as a test to reveal human beings' inner nature.
• A single divine decree can lead the pious to aversion from sin and guidance, while tempting and misguiding those who follow caprice.
• Rumi's interpretation offers a novel explanation for Quranic verses on 'guidance and misguidance,' rejecting any form of determinism.
• God does not mislead anyone arbitrarily; rather, He creates conditions for individuals' inner essence, be it a 'knowing heart' or 'many people,' to manifest.
• This couplet underscores the depth of 'self-knowledge' (khwishtan-shenāsī); the most fundamental principle of religion according to Rumi.