M6:4148 — ورنه بی‌شک من ببرم حلق تو / ای بگفته لاف کذب آمیغ تو

Translation: Otherwise, undoubtedly, I shall cut your throat, O you who have uttered a boast mixed with falsehood. Meaning: The King of China warns the false suitor of his daughter that if he cannot prove the existence of a child, the king will execute him instantly, considering such a claim a deceptive boast.

Here, we witness the pinnacle of the Chinese king's threat against a suitor who, in the king's estimation, has uttered a baseless and false boast. The king explicitly states that if this claimant cannot prove the existence of a daughter for him, he will, without any doubt, put him to death. The phrases "I shall cut your throat" (man beboram halq-e to) and "I shall strip the dervish-cloak from your soul" (barkasham az soofi-ye jān dalq-e to) not only demonstrate the severity of this threat but also Rumi's profound understanding of the soul (jān). The soul is likened to a Sufi donning a cloak (dalq); thus, killing and separating the head from the body is presented as stripping the cloak from the Sufi's body, signifying the soul's separation from its physical form.

However, the crucial point to consider here is not merely understanding the literal meaning of the verse, but reflecting on the historical and literary context of such pronouncements. Rumi here speaks of a clear and overt narrative of a death threat, examples of which are also found in our classical literature and the works of poets like Hafez. In this story, we see the brothers pointing to a ditch full of severed heads as proof of the gravity of this threat, heads that were the result of similar claims. This indicates that in those times, the act of killing and taking a life was regarded as ordinary and perhaps even trivial.

I firmly believe that we must critically examine this aspect of ancient texts. The principle that "human life is sacred" and "life should not be cheapened" is among the most fundamental ethical and human tenets. The verses of the Holy Quran also emphasize the dignity and nobility of humankind: "And verily We have honored the Children of Adam." Even in narratives such as the one mentioned by Muhyiddin Ibn al-Arabi in his Fusus al-Hikam, the story of Prophet David conveys the same meaning: God does not permit David, who had shed blood, to build the temple, even though this bloodshed was by divine command. Life is precious, even the life of an infidel or a criminal. This leniency towards life is also observed in our contemporary era in contradictory behaviors, where the life of one's compatriot is held dear, but thousands of other lives are squandered. These contradictions indicate that "humanity is still imperfect; ethics are still very necessary." Therefore, this verse, although it depicts the violence of an authoritarian king, serves as an opportunity for us to emphasize the exalted value of human life and to refrain from any form of cheapening it.

Key takeaways

• The death threat in this verse exemplifies the normalization of violence and the cheapening of life in ancient literature.
• The metaphor of the soul as a 'Sufi' and the body as a 'cloak' in 'I shall strip the dervish-cloak from your soul' reveals Rumi's profound view on the soul's separation from the body.
• Ethical and Quranic principles emphasize the dignity and sanctity of 'human life,' even if historical texts present contrasting attitudes.
• Life is precious, even the life of an infidel or an offender; this is a fundamental ethical principle.
• The narrative implicitly critiques contradictory behaviors that value some lives while devaluing others.