M6:3815 — غیر آن پیر ایچ خواهنده ازو / نیم حبه زر ندید و نه تسو

Translation: Other than that elder, no seeker received from him / Half a mustard-seed of gold, nor even a tasū (small coin). Meaning: This verse describes the Chancellor's (Ṣadr-i Jahān) strict rule: no one who verbally asked for alms received anything, except for one exceptionally bold old man who dared to speak up, breaking the general silence.

This verse attests to the strict rule enforced during the time of the Ṣadr-i Jahān (Chancellor), who distributed stipends and gifts to the people: no one was allowed to explicitly ask for aid with their tongue. Everyone had to stand in silence, like a mute wall, and wait for the bounty to reach them. Amidst this, only one old man broke the rule, spoke up, and with fearless audacity, challenged the Ṣadr-i Jahān and criticized his practice. By doing so, he not only undermined the Chancellor's composure but also made him laugh, managing to receive some gold. Rumi refers to this elder's act as neirang yā farhang (a trick or wisdom/culture); an act that can be seen both as a clever stratagem to circumvent the rule and as a sign of culture and courage in speaking truth. This elder, through his boldness, in a way 'drove' himself out of himself, shedding the skin of silence and false decorum.

This verse stands in contrast to the story of the greedy jurist (faqih) who repeatedly tried to obtain something through deceit and pretense (disguised as a sick person, a widow, or a dead man) and each time was disappointed by the Ṣadr-i Jahān, who recognized him. Rumi emphasizes that, apart from that first elder who succeeded through his words, no one else received even a coin from this Chancellor through ordinary solicitation or even feigned need. The greedy jurist, due to his avarice and, more importantly, because he had not 'died' to his 'self' and his greedy ego, ultimately achieved nothing despite all his cunning.

Rumi's great lesson, which emerges later in the story of the greedy jurist, is: 'Unless you die, you will gain nothing.' This 'death,' of course, is not the death of the body, but the death of the avaricious and fragmented ego. When the greedy jurist finally wrapped himself in felt and pretended to be dead, only then was he able to obtain a piece of gold; but even this was with the Chancellor's awareness and as a way to get rid of the jurist's persistence, not as a pure gift of generosity. This distinction between honest request (the first elder) and greedy cunning (the jurist) is crucial for Rumi and reflects his view on avarice and hypocrisy among those who claim religious piety.

Key takeaways

• Courageously speaking truth, even to power, can be more effective than silence or cunning.
• Rumi condemns avarice and hypocrisy in any guise, even within religious attire.
• The 'death' of the ego and self-interest is a fundamental condition for receiving divine grace and achieving true success, not merely clever maneuvering.
• Sincerity and boldness in expressing need (the first elder's story) are more valuable than feigning piety and poverty (the greedy jurist's story).