M1:324 — شیر پشمین از برای کَد کنند / بومُسَیلِم را لقب احمد کنند

Translation: They make a wool-lion for beggary; and they label Būmosaylem as Ahmad. Meaning: This verse warns against fraudsters and false claimants to the spiritual path who, through outward show and mimicry of the virtuous, ensnare the naive, presenting themselves as true prophets or mystics.

Shīr-i pashmīn az barā-yi kad kunand / Būmosaylem rā laqab Ahmad kunand (They fashion a wool-lion for beggary; and they label Būmosaylem as Ahmad). This sagacious couplet from Mawlānā is a direct warning to seekers and wayfarers against false claimants and spiritual charlatans. Prior to this verse, Mawlānā had spoken of the 'devil-faced human' (iblīs-i ādam-rūy)—the demon who appears in human guise. These deceivers are the 'lowly men' (mard-i dūn) or base individuals who steal the words of dervishes and true saints, making them a mere 'lisp of the tongue' (laqlaghe-ye zabān) to ensnare the hearts of the 'simple-minded' (salīmān).

Mawlānā uses two potent metaphors here. First, the 'wool-lion' (shīr-i pashmīn), which is merely a lion's skin stuffed with straw to give it the semblance of a real lion. This 'wool-lion' is brought forth for 'beggary' (kad), for soliciting alms, for commerce, and for attracting followers. This outward display is an instrument of deceit, a false claim to spiritual authority and profundity, yet it is devoid of genuine truth. These claimants wear the lion's hide, but they lack the courage and authenticity of a true lion.

The second metaphor, 'Būmosaylem,' refers to Musaylima the Liar (Musaylima al-Kadhdhāb), who, in the early days of Islam, falsely claimed prophethood and considered himself an equal to the Prophet Muhammad (PBUH). By juxtaposing his name with 'Ahmad' (one of the names of the Prophet of Islam), Mawlānā demonstrates that deception and falsehood can escalate to the usurpation of the highest spiritual station, that of prophethood. False claimants to the spiritual path, in a similar vein, present themselves as manifestations of truth and heirs to authentic saints.

The term salīm, which appears in the verses preceding this one, refers to someone 'simple-minded' or 'naive.' These individuals are easy prey for such deceivers. Mawlānā himself highlights the different meanings of salīm; in the Quran, it signifies a 'sound heart' (qalb-i salīm), but here, it is used to mean an 'inexperienced person' (sar-i mardom). These tricksters 'steal the words of dervishes, the lowly man, / So he may recite spells from them to a simple soul.'

The fundamental difference between the work of these lowly individuals and that of the men of truth lies in their ultimate intention and destination. Mawlānā explicitly states: 'The work of men is illumination and warmth; / The work of lowlifes is deceit and shamelessness.' True men seek to illuminate hearts and bring warmth to souls; they are mirrors of the sun, from whose being light and warmth emanate. The base, however, are solely concerned with their own interests, and their tools are cunning and shamelessness. They turn truth into a means for their worldly ends, rather than a goal for the liberation of others. Therefore, one must always be vigilant, not to lend a hand to every deceiver, nor to trust every wool-lion, but rather to examine the essence and ultimate aim of the claimants' words and actions.

Key takeaways

• The verse warns against spiritual charlatans and false claimants to the divine path.
• The 'wool-lion' symbolizes outward show and false claims made for worldly gain (beggary).
• Equating 'Būmosaylem' with 'Ahmad' signifies the peak of deception and usurpation of spiritual authority.
• 'Lowly men' steal truthful words to deceive the 'simple-minded' and naive.
• The work of true men is illumination and warmth; the work of lowlifes is deceit and shamelessness.