M6:1687 — گفت صد خدمت کنم ای ذو وداد / در قبولش دست بر دیده نهاد

Translation: He said, "A hundred services I shall perform, O possessor of kindness (dhū wadād)!" In acceptance, he placed his hand upon his eye. Meaning: The tailor, with utmost humility and smooth words, and with a gesture of profound respect, accepted the Turk's order, intending to win his trust and affection.

This couplet presents a vivid scene from one of Mawlana's most significant allegories in the Mathnawi: the story of the tailor and the Turk. Here, the tailor symbolizes the deceptive world or the cunning lower self (nafs), while the Turk represents the heedless human being, captivated by appearances. Upon receiving the valuable satin cloth from the Turk for tailoring a robe, the tailor recognizes an opportune moment for theft. To succeed in his deception, he must first win the Turk's trust and lull his awareness into a deep slumber.

Thus, with honeyed words and an elaborate show of politeness and deference, the tailor addresses the Turk, proclaiming, "A hundred services I shall perform, O possessor of kindness (dhū wadād)!" By using the epithet "possessor of kindness" (dhū wadād), the tailor elevates the Turk, flatteringly portraying him as a benevolent and magnanimous figure. This strategy is akin to the world's "allure" (ʿishva) and "jest" (laagh), which initially captivate humanity with sweet promises, enchanting words, and displays of servitude, thereby drawing them into heedlessness. To further emphasize this false servitude, the tailor then "placed his hand upon his eye" in acceptance. This gesture, deeply rooted in our culture, signifies the utmost respect, humility, and unconditional acceptance of a service, meaning, "I accept it wholeheartedly and place it upon my eyes (as an honor)." Through this complete display of deference, the tailor seeks to fully assure the Turk of his subservience, conveying that he harbors no intention other than dedicated service.

This scene is profoundly telling: the world, or the commanding lower self, first presents itself as an obedient and compassionate servant. It promises "a hundred services" and adopts the gesture of "hand on eye" to ensnare the naive human in its web of deceit. Mawlana issues a stern warning here: this superficial politeness, this feigned servitude, and these honeyed words are all but preludes to a grand theft – the theft of one's life, existential capital, and precious time. As we have read elsewhere, this "common tailor" (درزی عام), representing the vicissitudes of time (rūzgār), may appear to sew garments for "hundred-year-old raw children" (جامه صد سالگان طفل خام), yet in reality, he cuts and steals significant portions of their essence. Many individuals, though advanced in years, remain "raw children" because they are entrapped by the "jokes and tricks of fate" (laagh o dastān-e falak), utterly oblivious to the invaluable capital they possess.

Key takeaways

• The world and the ego (nafs), through feigned service and flattery, lead humans into heedlessness to deceive them.
• Respectful gestures and sweet promises often mask hidden agendas and the theft of one's life capital.
• The heedless individual, by their own actions, creates opportunities for deceivers and remains unaware of deeper realities, delighting in superficialities.
• This couplet warns against the "jokes and tricks of fate" (laagh o dastān-e falak), the world's games that squander human time and existence.
• Deceptive politeness and humility serve as tools to gain trust and facilitate spiritual theft.
• Ignoring the true intentions and settling for outward appearances traps individuals in the world's deceptions.