M6:2057 — صد هزاران خام ریشان هم‌چو تو / اوفتاده از وی اندر صد عتو

Translation: Hundreds of thousands of beardless fools (khām-rīshān) like you / Have fallen by him into a hundred acts of rebellion (atu). Meaning: Spoken by the Sheikh's wife to a visiting disciple, this verse literally disparages her husband. Yet, for Rumi, it carries a profound critique of superficial Sufis and their naive followers who are drawn to outward show rather than true inner states, thus falling into error and spiritual obstinacy.

This verse, undoubtedly, must be read within the narrative context of the story of 'The Sheikh and His Wife' in Book Six of the Masnavi. The Sheikh, an anonymous and unrenowned scholar, attributed his spiritual eminence and miracles to his patience in enduring his wife's harshness. A disciple travels from afar to visit him, only to be met with biting insults and humiliations from the Sheikh's wife. This particular verse represents a peak of her vitriol and scorn; the wife, addressing the disciple, declares: 'Hundreds of thousands of beardless fools (khām-rīshān) like you / Have fallen by him into a hundred acts of rebellion (atu).' 'Khām-rīsh' here signifies someone naive, foolish, or simple-minded; one who has grown a beard but whose intellect remains raw. 'Atu' denotes error, rebellion, or deviation from the correct path.

However, this is not the entire story. Rumi, in this instance, is not merely recounting a tale but unveiling a profound mystery. As I have often emphasized, in the world of the Masnavi, very little is a mere simple narrative. This woman, this sharp-tongued wife, is herself a symbol of the nafs al-ammārah (the commanding self or lower ego). The nafs is perpetually engaged in belittling intellect, demeaning truth, and distorting the image of true mystics and sincere wayfarers. The Sheikh in the story symbolizes hidden intellect and gnosis, which is persecuted by the nafs.

In this vein, the wife's words, though outwardly a critique of her husband, are in essence an echo of Rumi's own critique of the Sufism of his era. Rumi, a philosopher who, much like Hafez, offers a sharp and fundamental critique of the outwardly pious, often assails false claimants to spiritual illumination throughout the Masnavi. In this verse, he accuses the disciples of being 'khām-rīshān'; that is, individuals who, without true inquiry or insight, follow any claimant, succumbing to appearances and empty boasts. These are those who, instead of maḥw (effacement), seek naḥw (grammar); instead of swimming in the sea of meanings, they cling to superficialities and become ensnared in 'atu' and spiritual misguidance. Rumi repeatedly speaks of 'boastful ones' (laf-kīshān), 'sycophants' (kāsa-līsān), and 'drum-eaters' (ṭabl-khvārān); those who, instead of genuine spiritual journeying, seek fame, wealth, and status, and who, with 'sheikhly boasts,' have fashioned themselves into 'Bayazids.' In his explicit words, 'among a thousand Sufis, there is but one true Sufi.'

Therefore, the 'khām-rīshān' are not those whom the Sheikh has led astray; rather, it is their own simple-mindedness that drives them into the clutches of 'claimants' or into misunderstanding 'truth.' The wife, whose tongue here represents the nafs, through these words, not only condemns the Sheikh but also, unconsciously, reveals the weakness and fragility of the disciples. Indeed, Rumi, through the voice of the nafs, recites a verse from the Quran: 'He misleads many thereby and guides many thereby.' Misguidance and guidance emanate from the nafs, not from truth. Thus, this verse is not merely an insult but a profound lesson on insight in the spiritual path and the avoidance of naivete in discerning true men of God from false claimants.

Key takeaways

• The 'khām-rīsh' (foolish, naive) symbolizes spiritual simple-mindedness.
• This verse serves as a dual critique of superficial Sufis and their undiscerning followers.
• The 'Sheikh's wife' symbolizes the nafs al-ammārah, which distorts spiritual truths.
• 'Atu' (error, rebellion) is the natural outcome of following false claimants and failing to distinguish truth from appearance.
• Insight and discernment in recognizing spiritual guides are fundamental for genuine mystical journeying.