M6:3823 — در میان بیوگان رفت و نشست / سر فرو افکند و پنهان کرد دست

Translation: He went and sat amongst the widows, He bowed his head and hid his hands. Meaning: In his persistent avarice, the greedy jurist disguised himself as a widow, sitting amongst other women with a feigned humility, his head downcast and hands hidden, hoping to elicit generosity from the benefactor.

This verse vividly portrays one of the many deceptions of the greedy faqih (jurist); a character Mowlana designates as such in this allegorical tale. At this point in the story, the faqih, in his relentless pursuit of alms from the benefactor (sadr-i jahān), disguises himself as a widow. He sits among other women, bowing his head and hiding his hands to feign extreme need and humility. This, however, is merely one trick among many; he previously pretended to be sick, and subsequently, a corpse.

I firmly believe that Mowlana, by labeling this avaricious and worldly character a faqih, subtly delivers a stinging critique—a 'hidden resentment' (qeiz-i nahānī)—towards the jurists of his era. Throughout Islamic history, fuqaha have often been criticized by mystics and thinkers for their proximity to power, their greed, and their worldly attachments. Mowlana himself was a faqih, issuing fatwas, yet his lifestyle was utterly content (qāne'āne) and devoid of greed. Unlike Ghazali, who explicitly critiqued fuqaha and deemed fiqh a worldly science, Mowlana generally avoided direct confrontation. Nonetheless, as we see here, he would subtly reveal his inner opinion of 'this faction' through stories and parables, exposing their avarice and materialism.

This story serves as a prelude to one of Mowlana's most fundamental teachings: 'voluntary death' (mowt-e ekhtiyārī). When the faqih, after all his stratagems, wraps himself in felt, pretending to be dead to elicit a shroud, and then promptly extends his hand to grab the gold, the benefactor tells him: "Lekin tā namordī ay 'anūd, az janāb-e man nabordī hīch sūd" (But until you die, stubborn one, you will gain no benefit from me). This statement encapsulates Mowlana's core message. He teaches us that partaking in the divine banquet of grace, the feast of gnosis and truth, is only possible through 'dying before death.' The prophetic command, "Mōtū qabla an tamūtū" (Die before you die), is the key to understanding this narrative.

This voluntary death means cultivating contentment (qanā'at) in life, minimizing worldly attachments, and abandoning greed. This contentment, however, is not a dry asceticism, but rather one accompanied by inner joy and spiritual richness. Only one who is "happy from within" (az darūn shād) can walk this path, not the "ill-tempered woolen-clad one who has not smelled love" (pashmīne-pōsh-e tondkho kaz 'eshq nashnīde ast bū) of Hafez. The 'killing' of the self does not imply its annihilation, but rather its domestication, such that the 'self' becomes like "a dead man in the hand of the intellect" (nafs mesl-e morde dar dast-e 'aql), obedient to its commands. This verse, ostensibly a tale of deception, is, at its heart, a guide to achieving this voluntary death and liberation from the shackles of the greedy self.

Key takeaways

• Through the character of the greedy faqih, Mowlana delivers a subtle critique of the worldliness prevalent among jurists of his time.
• The faqih's various disguises (e.g., as a widow) symbolize the endless stratagems of the ego to deceive others and oneself.
• This story serves as a crucial foundation for introducing the key concept of 'voluntary death' (mowt-e ekhtiyārī) or 'dying before death.'
• 'Die before you die' signifies inner contentment and detachment from worldly desires, not harsh asceticism or bitterness.
• Voluntary death means taming the ego, not annihilating it; ensuring the self becomes 'like a dead man in the hand of the intellect,' compliant to its command.