M6:2060 — سبطی‌اند این قوم و گوساله‌پرست / در چنین گاوی چه می‌مالند دست

Translation: These people are of the tribe (sibṭī) yet worship the calf; why do they rub their hands on such a cow (gāv)? Meaning: This verse critiques those who, despite their spiritual heritage or nominal adherence to truth, engage in misguided devotion, clinging to empty forms or corrupted leadership.

This verse, initially spoken by the harsh-tongued wife of the Shaykh in the story of Abu al-Hasan Kharraqani, in fact represents a biting and fundamental critique by Mowlana of the Sufism of his era. I have emphasized this repeatedly in my lectures: Mowlana, borrowing the sharp and critical words of this woman, directly attacks the false claimants of the spiritual path. He does not shy away from exposing bitter truths.

Firstly, the phrase “These people are of the tribe (sibṭī) yet worship the calf” is a direct reference to the story of the golden calf and the Children of Israel. These were people of the lineage of truth and the Mosaic law, yet in Moses’s absence, they turned away from the true Beloved and worshipped a golden calf. Mowlana, using this Quranic allegory, compares the pseudo-clerics and false shaykhs of his time to that calf, and their disciples to its worshippers. The “cow” (gāv) here symbolizes the spiritually empty and deceptive authority figure or pole, whom naive disciples still rub their hands on and seek blessings from. This verse vividly portrays the ignorance and blind imitation of those who shut their eyes to truth and pledge allegiance to baseless authorities.

Mowlana describes these “cows” and “calf-worshippers” with various attributes that expose the internal corruption of the khānaqāhs (Sufi lodges). He labels them as “boastful” (laf-kish), individuals who make empty claims, and as “sycophantic, drum-eaters” (kāse-lis, tabl-khwār), meaning their lives revolve around flattery, hypocrisy, and dependence on public offerings and alms. These Sufis are neither truly devout nor dedicated to work; they are “corpses by night and idle by day” (jīfat al-layl wa baṭṭāl al-nahār), spending their nights in lethargy and their days in idleness. This description points to a form of antinomianism that arises not from a state of divine selflessness and annihilation (fanāʾ), but from base desires and indolence. This is what I call “antinomianism of desire” (abāḥat-garī az hawā), as opposed to “antinomianism of God” (abāḥat-garī az Khudā) which stems from profound intuitive knowledge.

One of Mowlana’s deepest criticisms targets monastic conceit (ʿujb-i khānaqāhī) and intellectual apathy. Instead of seeking knowledge, these pretenders resorted to “deceit and hypocrisy” (makr u tazvīr) and even considered studying to be forbidden. Mowlana recounts with bitter irony how possessing a pen among them was seen as exposing one’s private parts. This represents a deviation from the path of intellect and thought, a perversion that unfortunately infiltrates many religious communities. Out of ignorance and arrogance, these individuals considered themselves superior to all others and interacted with people with “sourness and grimness” (turush-rūyī va ʿubūsī), which stands in stark contrast to the good temper and cheerfulness that Hafez emphasizes—a fundamental difference I have highlighted repeatedly in my commentaries. Mowlana’s criticisms here are, without doubt, even more incisive and direct than Hafez’s critiques of the Sufis of his own time, for while Hafez sometimes offers more general critiques, Mowlana delves into the specifics of these corruptions.

Key takeaways

• Mowlana, through the voices of his characters, offers a direct and unsparing critique of corruption and hypocrisy within the Sufism of his time.
• The allegory of calf-worship serves as a powerful symbol to condemn blind imitation and attachment to spiritual leaders devoid of true substance.
• Mowlana identifies idleness and dependence on others as key corruptions among khānaqāh dwellers, leading to antinomianism and inaction.
• The verse points to anti-intellectualism and illiteracy among some Sufis who substituted deceit and trickery for genuine knowledge.
• Arrogance, monastic conceit, and grimness are portrayed as spiritual afflictions, standing in contrast to humility and good temper.