M6:385 — چون امیران از حسد جوشان شدند / عاقبت بر شاه خود طعنه زدند

Translation: When the emirs became seething with envy, They finally reproached their own king.

Meaning: This couplet opens a tale where the emirs protest to the king about Ayaz's superior status and special privileges over them—a protest and question rooted in their envy.

This couplet, without a doubt, marks the beginning of a profoundly didactic story in the Masnavi, one that Rumi uses to unravel many knots of spiritual insight. The emirs, despite their own esteemed positions in the kingdom, saw Ayaz as superior to themselves, and thus began to seethe with envy, eventually daring to reproach and taunt the king. Envy, this pernicious spiritual ailment, had blinded them, preventing them from perceiving the hidden wisdom behind the king's actions. They questioned not just Ayaz, but ultimately, the king himself; this is the very pitfall into which the narrow-sighted human falls when they fail to grasp the Creator's wisdom in the distribution of blessings and favors.

Rumi immediately after this couplet voices the emirs' inner thoughts: "This Ayaz of yours has not thirty intellects / How then does he consume the 'jāmagī' of thirty emirs?" This question reveals their superficial and calculating logic: Ayaz, in their estimation, does not possess thirty times their intellect, so how can he receive the jāmagī (monthly stipend or salary) of thirty emirs? Here, the issue of 'jāmagī' itself becomes prominent; a word I have often emphasized should be revived, as it signifies a reward given for one's essential being and spiritual station, not merely for the work performed. The emirs, in this instance, judge by outward and calculative standards, expecting rewards to be distributed according to these same criteria of partial intellect. The king, however, as a symbol of absolute wisdom, views matters from an entirely different perspective.

The emirs' envy had drawn a veil between them and the truth. They seated themselves in the position of questioning the king's wisdom, whereas they themselves were in need of instruction and insight. This story is an allegory for humanity's encounter with divine decree and the choices of the Eternal Beloved. Why are some chosen and others not? Why does one seemingly do little, yet receive a greater share? These are questions that arise from the depths of envy and ignorance. The king, in the continuation of the story, in response to this reproach and to dispel this envy, undertakes a practical test to demonstrate that his standard of judgment transcends the intellect of thirty emirs. This pedagogical and sagacious approach by the king is a profound lesson for all who believe they can judge divine wisdom by human and superficial criteria.

Key takeaways

• Envy blinds human perception, leading individuals to question the wisdom and justice of the highest authority (king or God).
• This tale illustrates the contrast between superficial, calculating judgments (the emirs' partial intellect) and hidden, holistic wisdom (the king's perspective).
• True spiritual rank and reward (jāmagī) are based on inner, spiritual criteria, not merely on apparent effort or material intellect.
• Those who challenge divine wisdom are themselves in need of instruction; the king employs a practical test as a pedagogical tool.