M6:446 — ای بزربفت و کمر آموخته / آخرستت جامهٔ نادوخته

Translation: O you accustomed to gold-embroidered garments and ornate belts, / In the end, an unstitched shroud awaits you. Meaning: This verse addresses those immersed in worldly luxuries and outward show, reminding them that ultimately a simple, unstitched shroud will be their final attire, symbolizing the transient and illusory nature of material possessions and attachments.

This particular verse is embedded within a deeper narrative in the Masnavi, where Mowlana critiques hypocrisy and attachment to outward forms. The tale of a fowler who disguises himself with leaves and deceptively claims asceticism to lure birds forms the backdrop. Mowlana here picks up the fowler's thread, not to endorse it, but to extract a naked truth from it.

The address is direct, almost admonishing, to the individual engrossed in worldly embellishments: "O you accustomed to gold-embroidered fabrics and ornate belts." It speaks to those who have grown fond of precious, luxurious garments and elaborate waist-sashes. Against this backdrop of opulence and material attachment, Mowlana, with an undeniable certainty, brings the reality of death to the forefront: "In the end, an unstitched garment awaits you." This 'unstitched garment' is nothing but the shroud, the plain and unadorned cloth that will ultimately enfold every human being, irrespective of their status, wealth, or possessions.

I have often emphasized that Mowlana was a discerning critic of the Sufism of his era, particularly the khanqah Sufism and what he termed faqr-i luqma (poverty of the morsel). He distinguished between this superficial, beggarly poverty and faqr-i ḥaqq (true spiritual poverty, stemming from inner richness and truth-seeking). This verse can be read from that perspective too. The fowler, by claiming asceticism, presents himself as detached from the world, but Mowlana, through this verse, reminds his audience—who might be both the deceitful fowler and any worldly attached soul—that such appearances are transient. This is not a puritanical denigration of the world, but rather a profound mystical awakening that severs the roots of attachment and directs one's gaze toward the fundamental reality of existence.

Following this verse, Mowlana further expands on the existential roots of humanity. He reminds us that "our ancient kin are the four elements" (water, earth, wind, fire), and to these fundamental origins, our physical bodies will ultimately return. However, becoming attached to "five-day companions" and "borrowed relatives" (fickle, transient worldly ties) is a forgetfulness of one's true origin. The soul, from the realm of intellect and spirit, sends a "letter" to the human spirit, asking, "O faithless one, have you found five-day companions, / And turned away from your ancient kin?" This is a message from the soul's original home, calling humanity back to its true self and divine source.

Here, Mowlana employs the vivid analogy of the playful child: "Though children are happy in play, / At night, they are drawn towards home." The human soul is like a child absorbed in playing in the street (this material world), forgetting its clothes. If night falls (the time of death), this child will return home "naked" (i.e., devoid of spiritual preparedness) and face shame and fear. Hence, Mowlana's exhortation is clear: "Before night falls, seek your garment; / Do not waste the day in idle talk." This means, before the onset of death, attend to your spiritual attire and do not squander the opportunity of life in heedlessness and futility. This verse and its continuation are an invitation to self-knowledge, a return to one's origin, and preparation for the ultimate journey.

Key takeaways

• The transience and worthlessness of worldly luxuries in the face of the inescapable reality of death and the shroud.
• A critique of superficiality and hypocrisy, whether manifested as attachment to the world or as false asceticism.
• A reminder of the unfaithfulness and impermanence of worldly attachments, urging a return to one's divine origin and essence.
• The analogy of the playful child in the street, warning against heedlessness and unpreparedness for the eternal journey.
• Mowlana's emphasis on "finding one's garment" (i.e., acquiring inner and spiritual preparedness) before "night" (the moment of death) arrives.
• The world, in Mowlana's view, is 'laʿb' (play), which should not lead to heedlessness, nor should 'the day' (the opportunity of life) be wasted in 'idle talk' (negligence).