M6:2845 — بس زر و زربفت و گوهرهای زفت / قوم بردند و نهان کردند تفت

Translation: Many a gold, brocade, and abundant jewel / The band took and swiftly concealed. Meaning: After breaking into the royal treasury, the thieves gathered a large quantity of gold, rich brocaded fabrics, and precious gems, then quickly carried them off to hide them. This verse describes the apparent success of the thieves in Mowlana's tale.

This verse from the tale of the night-thieves depicts the moment when the burglars successfully breach the king's treasury and make off with all they can carry—gold, brocade, and precious gems—concealing them swiftly (taft). However, this apparent success, as Mowlana later clarifies in the narrative, is but a fleeting illusion.

I have repeatedly emphasized that Mowlana, beneath every story, seeks an ontological or epistemological truth. Here too, this act of thievery and concealment is an allegory for humanity's hidden deeds in the world. The thieves imagine they can hide the king's treasures under the cloak of night, unaware that the King himself, disguised as one of them, is present in their midst. It is he who sees everything, monitors their every move, and clearly discerns the hiding place of the loot.

This tale is, without doubt, an artful embodiment of the Quranic concept: "And He is with you wherever you are" (هُوَ مَعَكُمْ أَیْنَمَا کُنْتُمْ). God, like this hidden king, is present and observing in all our moments and all our actions. What we conceal does not remain hidden from His sight. The swiftness (taft) in hiding objects also holds no efficacy against absolute knowledge; it is a desperate attempt in the face of an ever-present, all-seeing eye. Therefore, the thieves' act of concealment might seem successful to us, but from the perspective of the King who is their companion, nothing is truly hidden. This is not a matter of 'I don't know' or 'I doubt' or 'I conceal'; rather, it is 'I know,' 'I see,' and 'I am present.' This present King not only sees their deeds but also hears the secrets of their conscience, as Mowlana states: "He saw our deeds and heard our secrets."

This narrative also alludes to the absolute divine power, a concept heavily emphasized by the Ash'arites. A power unconstrained by anything, capable even of breaking its own promises or punishing the most faithful servants. Mowlana, quite remarkably, speaks of such power with absolute joy. He spends this coin of infinite power with delight because he believes that only in the shadow of this absolute power can one find refuge; even if this refuge offers no guarantee, it is still a bounty compared to absolute helplessness. The King in this story, with the same arbitrariness and boundless power, can pardon or punish the thieves, irrespective of apparent justice. This is precisely the point where the ʿārif, with the eye of gnosis, comprehends the presence of this absolute power and intercedes with Him on behalf of his oblivious companions.

Key takeaways

• The thieves' apparent concealment of their plunder is futile, as the King, though unrecognized, is both observer and participant.
• This verse allegorizes God's constant presence in all moments of life, even in humanity's most private actions.
• The term "taft" (swiftly) underscores the desperate effort to hide actions from an all-encompassing, absolute power.
• The thieves' superficial triumph is merely a fleeting illusion in the face of the King's infinite authority.
• The ʿārif (gnostic), with their inner sight, perceives the hidden presence of the absolute power (King/God) amidst all attempts at concealment.
• Divine absolute power operates beyond human reason and justice, a fact Mowlana narrates with an almost joyful acceptance.