M6:3366 — بی‌طمع بود او اصیل و پارسا / رایض و شب‌خیز و حاتم در سخا

Translation: He (Emad-ul-Mulk) was selfless, noble, and pious; an ascetic, a night-waker for prayer, and a Ḥātem in generosity. Meaning: This verse enumerates the moral and spiritual qualities of the virtuous minister; a man detached from worldly desires who served the people with pure intentions and acted as a refuge for the oppressed.

This verse, continuing the story of the Amir and the Khwarazmshah, delves into the character of the virtuous minister, Emad-ul-Mulk. Mowlana presents him as an embodiment of moral and spiritual perfections, offering us not merely a description, but a profound archetype.

His first attribute is "selflessness (bi-ṭamaʿ)." To be selfless means to be liberated from all material or positional expectations. A person who is bi-ṭamaʿ has freed their soul from worldly desires. This is the initial step in spiritual journeying, emancipating one from the bondage of personal gain and making them truly fit to serve others.

His being "noble (aṣīl) and pious (pārsā)" speaks to his inherent rootedness and integrity. Here, nobility transcends mere lineage to encompass moral and spiritual eminence. His piety signifies his chastity and abstemiousness. These are the foundational pillars upon which a spiritual character is built.

Next, Mowlana refers to his inner discipline: "an ascetic (rāyiḍ) and a night-waker (shab-khīz)." A rāyiḍ is one who practices asceticism, taming their ego and willpower to overcome base desires. His being shab-khīz points to his nightly vigils, prayer, and communion with the Divine. These are hallmarks of a serious seeker who pursues proximity to the Truth through self-purification and deep spiritual connection. Such an individual is adorned not only outwardly but also inwardly.

Finally, he is described as "a Ḥātem in generosity." Ḥātem al-Ṭāʾī is the legendary epitome of generosity in our culture. This signifies that Emad-ul-Mulk's liberality is so boundless and unconditional that it places him among the myths of giving. This generosity is an outward manifestation of his inner selflessness and love; one who has no avarice readily gives and finds joy in giving.

The crucial point here is that Mowlana applies these descriptions to a minister serving in the court of a tyrannical sultan. This is precisely the "best justification" our mystics offered for their presence in, or proximity to, power. They believed such individuals must be present to offer "a safe harbor (pāy-i ʿalam)" for the "oppressed (maẓlūmān)" and to "quell the king's wrath." In other words, even if a mystic ascends to higher realms, they sometimes return to the world to assist those suffering. Emad-ul-Mulk, in this position, though feeling "a stranger and confined (gharīb wa muḥtabas)" in his ministerial role, wore that garment to assist others and be a balm for society's wounds. This demonstrates an active, responsible spirituality that does not content itself with solitary contemplation but seeks to do good within society, even in the most challenging of offices.

Key takeaways

• The virtuous minister as an emblem of active, responsible spirituality in positions of power.
• Selflessness and piety as fundamental pillars of mystical character and sincere service.
• Asceticism and night vigils as cornerstones of inner discipline and spiritual resolve.
• Boundless generosity as an outward manifestation of love and liberation from egoic attachments.
• The presence of spiritual individuals in court as a justification for aiding the oppressed and mitigating tyranny.