M6:3373 — هر دم ار صد جرم را شافع شدی / چشم سلطان را ازو شرم آمدی

Translation: If at every moment he were to intercede for a hundred crimes / The Sultan's eye would still be filled with shame (before him, and accept). Meaning: This verse highlights the immense esteem and influence of the minister (Emad-al-Molk) in the Sultan's court, indicating that his intercession, even for numerous offenses, would be accepted out of the Sultan's profound respect.

This verse describes Emad-al-Molk, a character whose elevated standing with the Sultan Mowlana elaborates upon in this tale. Although Emad-al-Molk felt imprisoned by his ministerial post—the position of emirate feeling like a confinement—in his essence, he was a man of faqr (spiritual poverty) and khullat (divine friendship), detached from worldly attachments. He performed two crucial services for the king that set him apart: firstly, like a compassionate father, he interceded on behalf of the needy, mitigating the king's tyranny and bloodshed; secondly, he covered the faults of wrongdoers, akin to divine clemency, an attribute of sātır (one who conceals) that distinguished him from ordinary people who tend to expose others' shortcomings.

At times, this gnostic minister intended to abandon his position and retreat to the mountains for seclusion, but the Sultan, with myriad pleas, would prevent him. Such was the Sultan's trust and acceptance of Emad-al-Molk that even if he were to intercede for a hundred crimes, the Sultan, out of the deep reverence and shame he felt before him, would accept his intercession. This point perfectly illustrates his immense influence and credibility with the monarch.

Here, I am reminded of the story of 'Towakkaleh' in Sa'di's Būstān. There, too, a ruler wished to retire for worship, to which his minister responded: 'Worship is naught but serving the people, not in rosaries, prayer mats, or cloaks.' This statement carries a profound message that Mowlana, by describing Emad-al-Molk in this way, implicitly affirms. That is to say, self-purification and refinement in seclusion are merely a prelude to engaging with people and serving them. Once a well springs forth water, it must quench the thirst of others, not merely bring contentment to its owner. Prophets, before their mission, were in mountains and solitude, but after their calling, they emerged among the people to fulfill their divine trust.

Therefore, Mowlana, in this story and specifically in this verse, articulates Emad-al-Molk's path and perspective, but implicitly conveys the message that the Sultan's decision to prevent his seclusion was correct. One who can bear fruit and quench the thirst of others should not deprive society and its people of their service. This view contrasts with a purely ascetic outlook, emphasizing active and effective engagement in the world for 'serving humanity,' as this itself constitutes one of the highest forms of worship.

Key takeaways

• The Virtue of Serving Humanity Over Seclusion: Spiritual capacities should be employed for the common good.
• Intercession for Others: Spiritual influence is used to ward off tyranny and conceal faults.
• The Divine Attribute of 'Satr' (Concealment): Covering the flaws of others is a sign of human dignity and distinct from common ethics.
• Elevated Status of 'Men of Truth' Before Rulers: Spirituality can even sway political power, eliciting respect and deference.
• True Worship: Service to people is itself the highest form of worship, following the path of prophets and saints after self-purification.