M6:1396 — تا چه دوزخ‌خوست محمود ای عجب / که مثل گشتست در ویل و کرب

Translation: Oh, how hellish-natured is Mahmud, how strange! That he has become a byword for woe and anguish.

Meaning: The verse captures the profound fear of a Hindu child towards Sultan Mahmud, whose terrifying reputation had made his name synonymous with disaster and suffering among the Indian populace.

This verse is part of a longer narrative in the Masnavi, which Rumi cites from Attar of Nishapur's Musibat-nama. Rumi employs the story of Sultan Mahmud and the Hindu slave boy to illuminate a much deeper spiritual concept. Sultan Mahmud Ghaznavi, the zealous and ruthless ruler known for his conquests in India and persecution of heterodox thinkers, represented in his time an epitome of might and cruelty. His campaigns, aimed at 'seeking out Qarmatians and heretics,' created a dark era for intellectuals and spiritual figures.

The story unfolds: during one of his Indian campaigns, Sultan Mahmud captures a beautiful young boy. Mahmud, like some other monarchs of his time, takes a liking to the boy, brings him close, and showers him with affection. However, the boy weeps. Mahmud inquires about his distress, wondering why he cries when he is now at the pinnacle of fortune and proximity to the king. The boy explains that his tears stem from how his mother in his hometown used to threaten him with Mahmud's name and fearsome reputation. She would say, 'May I see you in the clutches of Mahmud Arsalan (the lion-like Mahmud),' essentially cursing him to fall into Mahmud's hands. His father would severely rebuke the mother for such a harsh curse, saying it was 'like killing him with a hundred swords.' The boy, terrified by these exchanges, now finds himself beside Mahmud, bewildered by the stark contrast between his past imaginings and the present reality. He cries out, asking, 'Oh, how hellish-natured is Mahmud, how strange! That he has become a byword for woe and anguish?' This implies, how could Mahmud, whose name was synonymous with disasters, woe, and suffering among the Indian people, now be so kind and benevolent?

Rumi, immediately after narrating this tale, interprets it as a profound mystical truth, providing an allegory for understanding the reality of faqr (spiritual indigence). Faqr, not in the sense of material poverty, but rather as spiritual emptiness before God and detachment from worldly attachments, initially appears terrifying and 'hellish-natured' (دوزخ‌خو) to the seeker, just as Mahmud did in the child's mind. Our lower nature and ego (tabʿ), much like the boy's mother, constantly frightens us away from faqr, portraying it as full of hardship and difficulty. However, if the seeker bravely embarks on the path of faqr and disobeys the 'misleading mother-nature' (mādar-i tabʿ-i muḍill), then the 'mercy of this generous Mahmud' (raḥm-i īn Maḥmūd-i rād, meaning the benevolence and generosity of faqr) will be revealed to him. Just as the child sat on Mahmud's throne and experienced his affection, the seeker will find faqr to be the ladder of his spiritual ascent. At this point, the initial tears of fear transform into tears of wonder and spiritual realization, as he discovers that what he had perceived as an enemy was, in truth, his friend and guide. Thus, Rumi illustrates human 'inverted perception' (vāruna-bīni), showing how we often mistake blessings for curses and vice versa, and through this profound narrative, he elevates faqr from the guise of a 'hellish-natured' entity to a state whose ultimate outcome will be nothing but 'Mahmud bād' (praiseworthy and good).

Key takeaways

• This verse, borrowed from Attar, serves as an allegory for understanding the transformation of our perspective on spiritual realities.
• Initially, Sultan Mahmud Ghaznavi symbolizes fear and tyranny; however, in Rumi's interpretation, he transforms into a symbol for the challenging path of spiritual poverty (faqr).
• The initial terror of 'Mahmud' (faqr) converts into wonder and liberation upon recognizing its true nature and mercy.
• The story illustrates how the ego (tabʿ) frightens us from what initially appears harsh and hellish but ultimately proves to be a source of divine mercy.
• Rumi emphasizes the concept of 'inverted perception' (vāruna-bīni): what we perceive as evil can sometimes be a path to good, and vice versa.
• The core message is to transcend superficial judgments and egoistic fears to uncover the merciful essence hidden within every apparent hardship.