Rumi's Masnavi (Mathnawi)

These verses are from Rumi's Masnavi (Mathnawi), where he discusses the nature of intellect and foolishness. In this section, Rumi narrates a story about a suspicious person who repeatedly sends letters and complains about not receiving a reply. Rumi uses this story as a means to explore deeper concepts of reason, wisdom, and the difference between acquired intellect and divinely granted intellect.

Key Concepts in the Verses:

1. Acquired Intellect (Aql-e-Maksabi): This is the intellect that one gains through learning, study, and experience—such as what one would learn from books, teachers, and logical thinking. Rumi describes this type of intellect as useful but limited, as it is based on external sources and can sometimes feel burdensome or tiring to hold onto.
2. Divine Intellect (Aql-e-Wahbi): This is the intellect bestowed by God. Rumi considers this a much higher form of wisdom, one that springs internally, like a well of knowledge that constantly flows from within. This wisdom is not subject to decay or depletion. It is pure, ever-renewing, and independent of external conditions.

Rumi contrasts these two types of intellects, suggesting that divine intellect is eternal and untainted, whereas acquired intellect can become stale, limited, or blocked when external sources are cut off.

Story of the Fool and Letters:

The narrative involves a foolish person sending multiple letters to a ruler, complaining that they haven't received a reply. Despite the petitions, the ruler doesn't respond and instead distances himself. When a servant suggests that a reply would be simple and polite, the ruler responds by saying the fool is not just mistaken but dangerous. Rumi uses this story to illustrate that foolishness spreads harm, just as it did in the story of Noah's flood.

Wisdom vs. Foolishness:

Rumi stresses that foolishness is harmful, not just to the fool but to society as a whole. Even if a fool offers something seemingly sweet (like a treat), it brings no benefit, only harm—symbolized by the fool’s gift of candy that causes illness rather than pleasure.

In contrast, intellect is described as life-giving, a source of nourishment for the soul, much like spiritual food. While foolishness destroys, divine intellect brings life and growth. Rumi further emphasizes that intellect is not just logical reasoning but a spiritual insight that illuminates and nourishes the human soul.

Rumi's Teaching:

• Foolishness: The fool is compared to harmful elements—foolishness, like storms, can destroy entire communities. Even the Prophet Muhammad is quoted as saying that fools are an enemy of the wise and serve as obstacles on the path to truth.
• True Wisdom: Rumi believes that divine intellect is the only real sustenance for the human soul. Physical nourishment like food and drink sustains the body, but the soul can only thrive on the light of wisdom.

Conclusion:

Rumi's message in these verses is a call to seek divine wisdom and avoid the dangers of foolishness. He teaches that divinely granted intellect is a true gift that continually rejuvenates the soul, whereas foolishness only leads to ruin and decay. The intellect that is purely based on external learning is valuable, but its limitations pale in comparison to the wisdom that comes directly from the source of divine insight.

نامه‌ى ديگر نوشت آن بدگمان پر ز تشنيع و نفير و پر فغان که يکى رقعه نبشتم پيش شه اى عجب آنجا رسيد و يافت ره آن دگر را خواند هم آن خوب‌خد هم نداد او را جواب و تن بزد خشک مي‌آورد او را شهريار او مکرر کرد رقعه پنج بار گفت حاجب آخر او بنده‌ى شماست گر جوابش بر نويسى هم رواست از شهى تو چه کم گردد اگر برغلام و بنده اندازى نظر گفت اين سهلست اما احمقست مرد احمق زشت و مردود حقست گرچه آمرزم گناه و زلتش هم کند بر من سرايت علتش صد کس از گرگين همه گرگين شوند خاصه اين گر خبيث ناپسند گر کم عقلى مبادا گبر را شوم او بي‌آب دارد ابر را نم نبارد ابر از شومى او شهر شد ويرانه از بومى او از گر آن احمقان طوفان نوح کرد ويران عالمى را در فضوح گفت پيغامبر که احمق هر که هست او عدو ماست و غول ره‌زنست هر که او عاقل بود از جان ماست روح او و ريح او ريحان ماست عقل دشنامم دهد من راضيم زانک فيضى دارد از فياضيم نبود آن دشنام او بي‌فايده نبود آن مهمانيش بي‌مايده احمق ار حلوا نهد اندر لبم من از آن حلواى او اندر تبم اين يقين دان گر لطيف و روشنى نيست بوسه‌ى کون خر را چاشنى سبلتت گنده کند بي‌فايده جامه از ديگش سيه بي‌مايده مايده عقلست نى نان و شوى نور عقلست اى پسر جان را غذى نيست غير نور آدم را خورش از جز آن جان نيابد پرورش زين خورشها اندک اندک باز بر کين غذاى خر بود نه آن حر تا غذاى اصل را قابل شوى لقمه‌هاى نور را آکل شوى عکس آن نورست کين نان نان شدست فيض آن جانست کين جان جان شدست چون خورى يکبار از ماکول نور خاک ريزى بر سر نان و تنور عقل دو عقلست اول مکسبى که در آموزى چو در مکتب صبى از کتاب و اوستاد و فکر و ذکر از معانى وز علوم خوب و بکر عقل تو افزون شود بر ديگران ليک تو باشى ز حفظ آن گران لوح حافظ باشى اندر دور و گشت لوح محفوظ اوست کو زين در گذشت عقل ديگر بخشش يزدان بود چشمه‌ى آن در ميان جان بود چون ز سينه آب دانش جوش کرد نه شود گنده نه ديرينه نه زرد ور ره نبعش بود بسته چه غم کو همي‌جوشد ز خانه دم به دم عقل تحصيلى مثال جويها کان رود در خانه‌اى از کويها راه آبش بسته شد شد بي‌نوا از درون خويشتن جو چشمه را