In Book 3 of the Masnavi, Jalaluddin Rumi addresses the theological and philosophical debate surrounding human intellect. He explicitly refutes the Mu'tazilite doctrine, which argues that all human beings are born with an equal intellectual capacity and that any differences in intellect arise purely from education and the acquisition of knowledge. Conversely, Rumi asserts that individuals are endowed with inherently different intellectual capacities within their innate nature (fitra), creating fundamental differences in comprehension and spiritual vulnerability that cannot be entirely overcome by worldly learning alone.

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## Original content
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اختلاف عقلها در اصل بود 
بر وفاق سنیان باید شنود
بر خلاف قول اهل اعتزال 
که عقول از اصل دارند اعتدال
تجربه و تعلیم بیش و کم کند 
تا یکی را از یکی اعلم کند
باطلست این زانک رای کودکی 
که ندارد تجربه در مسلکی
بر دمید اندیشه‌ای زان طفل خرد 
پیر با صد تجربه بویی نبرد
خود فزون آن به که آن از فطرتست 
تا ز افزونی که جهد و فکرتست
تو بگو دادهٔ خدا بهتر بود 
یاکه لنگی راهوارانه رود

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## English translation
The difference of intellects was in the origin —
This must be heard in accordance with the Sunnis,

Contrary to the opinion of the people of Mu'tazila,
Who hold that intellects are equal in origin

And that experience and instruction make them more or less,
So that one becomes more learned than another.

This is false — for the opinion of a child
Who has no experience in any path of life

Breathed forth a thought from that small boy
Which an elder with a hundred experiences could not perceive.

That surplus which comes from innate nature (fitra) is better
Than the surplus that comes from striving and reflection.

Tell us: would God's gift be better,
Or that a lame man should walk smoothly?

دفتر سوم - بخش ۵۹ - عقول خلق متفاوتست در اصل فطرت و نزد معتزله متساویست تفاوت عقول از تحصیل علم است / Book Three - Section 59 - The Intellects of People Differ in Their Innate Nature, While According to the Mu'tazila They Are Equal and the Difference in Intellects Comes From the Acquisition of Knowledge

In the *Masnavi*, Jalaluddin Rumi draws a crucial distinction between innate intellect ($$aql-e\ matbu'$$ or $$aql-e\ fitri$$) and acquired intellect ($$aql-e\ kasbi$$ or $$aql-e\ masmu'$$). Innate intellect is a divine gift inherent in human nature (*fitra*), allowing even a young child to grasp profound spiritual truths that bypass an experienced elder. In contrast, acquired intellect is accumulated through worldly learning, education, and trial and error. Rumi asserts that innate, God-given intellect is vastly superior to acquired intellect, which he compares to a limping horse requiring constant effort, whereas innate intellect is a flowing fountain springing directly from the soul.

The Distinction Between Innate and Acquired Intellect in the Masnavi

## Original content
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این تفاوت عقلها را نیک دان 
در مراتب از زمین تا آسمان
هست عقلی هم چو قرص آفتاب 
هست عقلی کمتر از زهره و شهاب
هست عقلی چون چراغی سرخوشی 
هست عقلی چون ستاره آتشی
زانک ابر از پیش آن چون وا جهد 
نور یزدان بین خردها بر دهد
عقل جزوی عقل را بدنام کرد 
کام دنیا مرد را بی کام کرد
آن ز صیدی حسن صیادی بدید 
وین ز صیادی غم صیدی کشید
آن ز خدمت ناز مخدومی بیافت 
وآن ز مخدومی ز راه عز بتافت
آن ز فرعونی اسیر آب شد 
وز اسیری سبط صد سهراب شد
لعب معکوسست و فرزین بند سخت 
حیله کم کن کار اقبالست و بخت
بر خیال و حیله کم تن تار را 
که غنی ره کم دهد مکار را
مکر کن در راه نیکو خدمتی 
تا نبوت یابی اندر امتی
مکر کن تا وا رهی از مکر خود 
مکر کن تا فرد گردی از جسد
مکر کن تا کمترین بنده شوی 
در کمی رفتی خداونده شوی
روبهی و خدمت ای گرگ کهن 
هیچ بر قصد خداوندی مکن
لیک چون پروانه در آتش بتاز 
کیسه ای زان بر مدوز و پاک باز
زور را بگذار و زاری را بگیر 
رحم سوی زاری آید ای فقیر
زاری مضطر تشنه معنویست 
زاری سرد دروغ آن غویست
گریه اخوان یوسف حیلتست 
که درونشان پر ز رشک و علتست

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## English translation
Know well this difference of intellects,
In their stations from the earth to the sky.
There is an intellect like the disk of the sun,
There is an intellect lesser than Venus and a meteor.
There is an intellect like a cheerful lamp,
There is an intellect like a fiery star.
Since when the cloud departs from before it,
It sees the light of God, which yields intellects.
The particular intellect has brought a bad name to the Intellect,
The pleasure of the world has made man without true pleasure.
That one saw the beauty of hunting from being hunted,
And this one suffered the grief of being hunted from hunting.
That one obtained the luxury of a master from service,
And this one turned away from the path of honor due to mastery.
That one became captive of the water due to Pharaoh-like arrogance,
And from captivity, the Israelite became a hundred Sohrabs.
The play is reversed and the queen-lock is tight,
Reduce your tricks, for this is the work of fortune and luck.
Spin less of a web upon imagination and trickery,
For the Rich (God) rarely gives way to the plotter.
Plot in the way of excellent service,
So that you may attain prophecy within a community.
Plot to escape from your own plot,
Plot so that you may become detached from the body.
Plot so that you may become the lowest servant,
When you have gone into decrease, you shall become a master.
Fox-like behavior and service, O old wolf,
Do never perform with the intention of lordship.
But rush like a moth into the fire,
Do not sew a purse from it, and play losing everything.
Leave force aside and take up weeping,
For mercy comes toward supplication, O poor one.
The weeping of the distressed is a spiritual thirst,
While the cold, false weeping is that of the sinner.
The weeping of Joseph's brothers was a trick,
For their inside was full of envy and infirmity.

دفتر پنجم - بخش ۲۲ - تفاوت عقول در اصل فطرت خلاف معتزله کی ایشان گویند در اصل عقول جزوی برابرند این افزونی و تفاوت از تعلم است و ریاضت و تجربه / Book Five - Section 22 - The difference of intellects in original nature, contrary to the Mu'tazilites who say that in origin, particular intellects are equal, and that this increase and difference comes from learning, discipline, and experience

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Rumi's Refutation of the Mu'tazila View on Human Intellect

In Book Two of Jalaluddin Rumi's Masnavi, the narrative of the Bedouin and the philosopher illustrates Rumi's critique of purely worldly, rational intellect. A philosopher gives a Bedouin perfectly logical advice on how to balance his camel's load by replacing useless sand with half of his wheat. The Bedouin is initially amazed by this brilliant deduction. However, upon discovering that the philosopher is impoverished, barefoot, and hungry despite his vast intelligence, the Bedouin rejects the advice entirely, preferring his 'ignorance' over an intellect that yields no practical or spiritual sustenance. Through this allegory, Rumi argues that sterile rationalism and philosophy, when devoid of divine guidance or practical fruit, are ultimately worthless and inferior to simple, grounded faith.

The Critique of Worldly Intellect in the Tale of the Bedouin and the Philosopher

In Book Two of the Masnavi, Rumi recounts the story of a logician and philosopher who overhears a Quran reciter chanting the verse, 'If your water should become sunken, who could bring you flowing water?' The philosopher arrogantly claims that he could extract the water himself using a pickaxe and an axe, relying purely on human intellect and physical tools rather than acknowledging divine grace. That night, he dreams of a powerful spiritual figure (a 'lion-man') who strikes him blind, challenging him to use his pickaxe to restore the light to his eyes if his tools are truly sufficient. The philosopher wakes up physically blind, realizing the absolute futility of human intellect and materialism when divorced from divine power. This tale serves as an allegory for the limitations of worldly philosophy and logic, emphasizing the necessity of recognizing God as the true source of all light, life, and understanding.

The Folly of the Arrogant Philosopher (Masnavi)

In Book Four of the *Masnavi*, Rumi explores the concept of true maturity through the Prophet's justification for appointing a young Hudhayli man as a military commander over older, more experienced veterans. Rumi argues that true seniority and leadership capability are derived from spiritual intellect (عقل) and inner purity rather than chronological age or physical signs like white hair. He famously declares that 'an elder is an elder in intellect, O son, not by the whiteness of hair in beard and head.' This highlights the Sufi perspective that a spiritually enlightened youth, free from ego and worldly delusions, is vastly superior to an old man who remains spiritually immature or hardened.

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