This article aims to point out a common understanding that we think it is wrong about Rūmī’s views on intellect. According to this misconception, Rūmī sees intellect as inadequate in metaphysical matters. It can be said that this misunderstanding arises from four reasons: The first is the confusion caused by his expressions that praise and ostensibly criticize intellect at the same time. However, with a careful reading, it is possible to reach the conclusion that Rūmī did not really criticize the intellect. Because, it should be said that if Rūmī criticize it, he will contradict himself first. Because the thoughts he put forward are, in a way, the product of the intellect. The second, more important reason, is based on the commentators’ inability to adequately understand the gradual/tashkīkī structure of the mind. According to this, there is another level above each level of intelligence, and the lower minds must be connected to the higher minds and be inspired by them. For this reason, people follow experts in the field in which they are not experts. For example, a patient goes to the doctor for treatment. Based on this and similar narratives of Rūmī, commentators have concluded that he sees intellect as something that is absolutely inadequate. However, it should be said that in cases where Rūmī externally vilifies the mind, he denounces the fact that the minds at the lower level of existence are not subject to the higher minds. The third reason is based on the interpretation of the commentators that reason and love are contradictory to each other. However, Rūmī introduces the most powerful and superior state of mind as love, which means that the particular mind (the self) sacrifices itself to God. Because, as long as the particular mind, which can be expressed as self-consciousness, remains in duality and separation, it is not possible for a person to fully attain knowledge, peace, comfort and perfection. Then, in order for this to happen, the mind must become conscious of what false multiplicity, temporary separation, and true perfection are. This is the state of consciousness - at least epistemologically - the very essence of love, the pinnacle of reason, and the realization of unity in existence. The fourth reason is that it cannot be seen that man is mistaken, not the mind, since man is a composite being. That is to say, man, as a composite entity, consists of many powers such as mind, soul, intelligence, body, delusion, lust and fear. Generally, it is seen that people prefer pleasures and benefits that they reach with reason. For this reason, Rūmī does not condemn the mind itself, but the human being. Otherwise, there is no higher existence than reason in terms of ontological and epistemology, and it is not possible for him to be wrong. Among the types of reasoning, Rūmī uses analogy method mostly. It should be said that his basic distinction about the mind is the distinction between universal and particular mind. He uses the universal mind in the sense of absolute intellect. He regards particular intellect as a reflection, a relative aspect, a kind of manifestation and manifestation of the universal mind. He does not call a mind that is not subject to higher minds. In this case, pride, arrogance, ignorance and selfishness will prevail. Rūmī states that delusion is the opposite of reason. He also talks about a false mind resembling a mind, which is the sophistry ego who cheats and deceives. Rūmī equates the mind with the angel. He introduces the prophets, especially the Prophet Muhammad, and the imam of the time/Mahdī as the universal mind. In addition, miracles are the perfection of the soul and its transformation into mind and angel. In short, the most important quality of the mind is that it can perceive the objective world and determine its own position and degree there. In fact, metaphysical knowledge can be considered as a product of this determination. In that case, contrary to popular belief, it is understood that the mind is sufficient and competent in the metaphysical realm in an absolute sense. It can be said that love, which is the peak of the mind and the last point of its competence, is the realization of the unity of existence and reaching annihilation.