M6:3457 — هست ناقص آن سر اندر پیکرش / چون سر گاوست گویی آن سرش

Translation: That head upon its body is flawed; As if its head is like a cow's head, he said. Meaning: To disparage the horse in the Shah's eyes, Imad al-Mulk points out a perceived flaw, claiming the horse's head is ugly and disproportionate, resembling that of a cow.

This verse marks a pivotal moment in the story of Khwarazmshah and Imad al-Mulk, which Rumi presents in the Masnavi to illuminate a profound truth. Initially, Khwarazmshah is enchanted by a beautiful horse, deeming it heavenly. However, Imad al-Mulk, harboring an ulterior motive, tells him: That head upon its body is flawed; As if its head is like a cow's head, he said. This seemingly simple remark injects its venom into the Shah's heart, diminishing the horse in his eyes.

I have always stressed that Rumi here points to the boundless power of words. Words that can transform a demon into an angel, or conversely, turn a heavenly horse into an unsightly beast with a cow-like head in the king's perception. This is not merely a narrative; it is a profound lesson on the functioning of our perception. How easily we humans are swayed by the words and temptations of others, and how slowly we grasp the true nature of things. Many of us possess the 'eye of the present' (cheshm-i hāl), seeing only the superficial and the immediate. However, Imad al-Mulk, with his 'eye of the outcome' (cheshm-i ma’āl)—that is, with his ulterior motive and hidden agenda—endeavors to deprive the Shah's 'eye' of seeing the truth.

Rumi likens this phenomenon to the action of a 'malicious matchmaker' (dallāla-ye mughriz) who, through her words, can sell a Joseph for three yards of coarse cloth, tarnishing his reputation. This is the same 'demonic matchmaker' (dīv-i dallāl) who, in moments of human weakness in faith, such as at the hour of separation from life, penetrates one's belief and, with empty promises, compels one to sell the jewels of one's existence. Deceit, in Rumi's words, initially appears like a 'full moon' (badr), but ultimately proves to be nothing more than a 'crescent' (hilāl) and then vanishes entirely.

I insist that this story serves as a warning to be 'far-sighted' (ākharbīn), not 'short-sighted' (ākhorbīn). Intellect, in truth, is foresight; the ability to perceive consequences, not merely fleeting appearances. If a person lends their own 'eye' to another and sells their own discernment for another's words, they will pay a hefty price. This is precisely the mistake Khwarazmshah made: He abandoned his own eye and chose his; He abandoned his own intellect and listened to his word.

Another point is the gnostic perspective on this event. Although this temptation outwardly originates from Imad al-Mulk, the gnostics see beyond immediate causes and intermediaries. Rumi, too, implicitly suggests that this was merely an 'excuse' (bahāna), and the 'Unique Judge' (dayyān-i fard), meaning God, out of 'necessity' (niyāz) or divine wisdom, cooled the Shah's heart towards the horse. Imad al-Mulk's words were like the 'sound of a door' that closed off the horse's beauty and drew a curtain that made even the moon appear black. This signifies that beyond every apparent action, there is a hidden will and an ultimate wisdom at play, which only the 'inner eye' is capable of perceiving, not the transient 'eye of the present'.

Key takeaways

• The Power of Words and Temptation: A malicious word can render beauty ugly and value worthless.
• The Allure of Appearances: Deception and false promises initially appear brilliant and enticing, but ultimately prove hollow and insignificant.
• The Distinction Between 'Eye of the Present' and 'Eye of Outcome': Far-sighted individuals look to consequences, not merely fleeting appearances.
• Delegation of Discernment and Insight: Blind trust in others' judgments and abandoning one's own perspective comes at a heavy cost.
• The Hidden Hand of Divine Will: Beyond every apparent action and cause-and-effect, a hidden divine will and wisdom operate, visible only to the inner eye.