The Forty Rules of Love (12 page)

Shams

KONYA, OCTOBER 17, 1244

Before passing through the gates of a town I’ve never visited, I take a minute to salute its saints—the dead and the living, the known and the hidden. Never in my life have I arrived at a new place without getting the blessing of its saints first. It makes no difference to me whether that place belongs to Muslims, Christians, or Jews. I believe that the saints are beyond such trivial nominal distinctions. A saint belongs to all humanity.

So when I saw Konya for the first time from a distance, I did what I always did. But something unusual happened next. Instead of greeting me back and offering their blessings, as
they
always did, the saints remained as silent as broken tombstones. I saluted them again, more loudly and assertively this time, in case they had not heard me. But once again there followed silence. I realized that the saints had heard me, all right. They just weren’t giving me their blessing.

“Tell me what’s wrong?” I asked the wind so that it would carry my words to the saints far and wide.

In a little while, the wind returned with an answer. “O dervish, in this city you’ll find only two extremes, and nothing in between. Either pure love or pure hatred. We are warning you. Enter at your own risk.”

“In that case there is no need to worry,” I said. “As long as I can encounter pure love, that’ll be enough for me.”

Upon hearing that, the saints of Konya gave me their blessing. But I didn’t want to enter the city just yet. I sat down under an oak tree, and as my horse munched on the sparse grass around, I looked at the city looming in the distance. The minarets of Konya glistened in the sun like shards of glass. Every now and then, I heard dogs barking, donkeys braying, children laughing, and vendors yelling at the top of their lungs—ordinary sounds of a city throbbing with life. What kinds of joys and sorrows, I wondered, were being lived at this moment behind closed doors and latticed windows? Being used to an itinerant life, I found it slightly unnerving to have to settle in a city, but I recalled another fundamental rule:
Try not to resist the changes that come your way. Instead let life live through you. And do not worry that your life is turning upside down. How do you know that the side you are used to is better than the one to come?

A friendly voice yanked me out of my reverie. “
Selamun aleykum,
dervish!”

When I turned around, I saw an olive-skinned, brawny peasant with a drooping mustache. He was riding a cart pulled by an ox so skinny that the poor thing looked as if it could at any moment breathe its last.

“
Aleykum selam,
may God bless you!” I called out.

“Why are you sitting here on your own? If you are tired of riding that horse of yours, I could give you a lift.”

I smiled. “Thanks, but I think I could go faster on foot than with your ox.”

“Don’t sell my ox short,” the peasant said, sounding offended. “He might be old and frail, but he’s still my best friend.”

Put in my place by these words, I jumped to my feet and bowed before the peasant. How could I, a minor element in God’s vast circle of creation, belittle another element in the circle, be it an animal or a human being?

“I apologize to you and your ox,” I said. “Please forgive me.”

A shadow of disbelief crossed the peasant’s face. He stood deadpan for a moment, weighing whether I was mocking him or not. “Nobody ever does that,” he said when he spoke again, flashing me a warm smile.

“You mean apologize to your ox?”

“Well, that, too. But I was thinking nobody ever apologizes to
me.
It’s usually the other way round. I am the one who says sorry all the time. Even when people do me wrong, I apologize to them.”

I was touched to hear that. “The Qur’an tells us each and every one of us was made in the best of molds. It’s one of the rules,” I said softly.

“What rule?” he asked.

“God is busy with the completion of your work, both outwardly and inwardly. He is fully occupied with you. Every human being is a work in progress that is slowly but inexorably moving toward perfection. We are each an unfinished work of art both waiting and striving to be completed. God deals with each of us separately because humanity is a fine art of skilled penmanship where every single dot is equally important for the entire picture.”

“Are you here for the sermon, too?” the peasant asked with a renewed interest. “It looks like it’s going to be very crowded. He is a remarkable man.”

My heart skipped a beat as I realized whom he was talking about. “Tell me, what is so special about Rumi’s sermons?”

The peasant fell quiet and squinted into the vast horizon for a while. His mind seemed to be everywhere and nowhere.

Then he said, “I come from a village that has had its share of hardships. First the famine, then the Mongols. They burned and plundered every village in their way. But what they did in the big cities was even worse. They captured Erzurum, Sivas, and Kayseri and massacred the entire male population, taking the women with them. I myself have not lost a loved one or my house. But I
did
lose something. I lost my joy.”

“What’s that got to do with Rumi?” I asked.

Dropping his gaze back to his ox, the peasant murmured tonelessly, “Everyone says if you listen to Rumi preach, your sadness will be cured.”

Personally, I didn’t think there was anything wrong with sadness. Just the opposite—hypocrisy made people happy, and truth made them sad. But I didn’t tell this to the peasant. Instead I said, “Why don’t I join you until Konya, and you’ll tell me more about Rumi?”

I tied my horse’s reins to the cart and climbed in to sit beside the peasant, glad to see that the ox didn’t mind the additional load. One way or the other, it walked the same excruciatingly slow walk. The peasant offered me bread and goat cheese. We ate as we talked. In this state, while the sun blazed in an indigo sky, and under the watchful eyes of the town’s saints, I entered Konya.

“Take good care, my friend,” I said as I jumped off the cart and loosened the reins of my horse.

“Make sure you come to the sermon!” the peasant yelled expectantly.

I nodded as I waved good-bye.
“Inshallah.”

Although I was eager to listen to the sermon and dying to meet Rumi, I wanted to spend some time in the city first and learn what the townspeople thought about the great preacher. I wanted to see him through foreign eyes, kind and unkind, loving and unloving, before I looked on him with my own.

Hasan the Beggar

KONYA, OCTOBER 17, 1244

Believe it or not, they call this purgatory on earth “holy suffering.” I am a leper stuck in limbo. Neither the dead nor the living want me among them. Mothers point me out on the streets to scare their misbehaving toddlers, and children throw stones at me. Artisans chase me from their storefronts to ward off the bad luck that follows me everywhere, and pregnant women turn their faces away whenever they set eyes on me, fearing that their babies will be born defective. None of these people seem to realize that as keen as they are to avoid me, I am far keener to avoid them and their pitiful stares.

It is the skin that changes first, becoming thicker and darker. Patches of varying sizes, the color of rotten eggs, appear on the shoulders, knees, arms, and face. There is a lot of stinging and burning in this phase, but then somehow the pain withers away, or else one becomes numb to it. Next the patches start to enlarge and swell up, turning into ugly bulbs. The hands turn to claws, and the face is so deformed as to be unrecognizable. Now that I am nearing the final stages, I cannot close my eyelids anymore. Tears and saliva flow without my control. Six of the nails on my hands have fallen off, and one is on its way. Oddly enough, I still have my hair. I guess I should consider that lucky.

I heard that in Europe lepers are kept outside the city walls. Here they let us live in the city as long as we carry a bell to warn other people of our presence. We are also allowed to beg, which is a good thing, because otherwise we would probably starve. Begging is one of only two ways to survive. The other is praying. Not because God pays special attention to lepers but because for some strange reason people think He does. Hence, as much as they despise us, the townspeople also respect us. They hire us to pray for the sick, the crippled, and the elderly. They pay and feed us well, hoping to squeeze out of our mouths a few extra prayers. On the streets, lepers might be treated worse than dogs, but in places where death and despair loom large, we are the sultans.

Whenever I am hired to pray, I bow my head and make incomprehensible sounds in Arabic, pretending to be absorbed in prayer. Pretend is all I can do, for I don’t think God hears me. I have no reason to believe He does.

Though it is less profitable, I find begging much easier than praying. At least I am not deceiving anyone. Friday is the best day of the week to beg, except when it is Ramadan, in which case the whole month is quite lucrative. The last day of Ramadan is by far the best time to make money. That is when even the hopeless penny-pinchers race to give alms, keen to compensate for all their sins, past and present. Once a year, people don’t turn away from beggars. To the contrary, they specifically look for one, the more miserable the better. So profound is their need to show off how generous and charitable they are, not only do they race to give us alms, but for that single day they almost love us.

Today could be a very profitable day, too, since Rumi is giving one of his Friday sermons. The mosque is already packed. Those who can’t find a seat inside are lining up in the courtyard. The afternoon is the perfect occasion for panhandlers and pickpockets. And just like me, they are all present here, scattered within the crowd.

I sat down right across from the entrance of the mosque with my back to a maple tree. There was a dank smell of rain in the air, mixed with the sweet, faint tang coming from the orchards far away. I put my mendicant bowl in front of me. Unlike many others in this business, I never have to openly ask for alms. A leper doesn’t need to whine and implore, making up stories about how wretched his life is or how poor his health. Giving people a glimpse of my face has the effect of a thousand words. So I simply uncovered my face and sat back.

In the next hour, a few coins were dropped into my bowl. All were chipped copper. I yearned for a gold coin, with symbols of sun, lion, and crescent. Since the late Aladdin Keykubad had loosened the rules on currency, coins issued by the beys of Aleppo, the Fatimid rulers in Cairo, and the caliph of Baghdad, not to mention the Italian florin, were all pronounced valid. The rulers of Konya accepted them all, and so did the town’s beggars.

Together with the coins, a few dry leaves fell on my lap. The maple tree was shedding its reddish gold leaves, and as a gusty wind blew, quite a number of these made it into my bowl, as if the tree were giving me alms. Suddenly I realized that the maple tree and I had something in common. A tree shedding its leaves in autumn resembled a man shedding his limbs in the final stages of leprosy.

I was a naked tree. My skin, my organs, my face falling apart. Every day another part of my body abandoned me. And for me, unlike the maple tree, there would be no spring in which I would blossom. What I lost, I lost forever. When people looked at me, they didn’t see who I was but what I was missing. Whenever they placed a coin in my bowl, they did so with amazing speed and avoided any eye contact, as if my gaze were contagious. In their eyes I was worse than a thief or a murderer. As much as they disapproved of such outlaws, they didn’t treat them as if they were invisible. When it came to me, however, all they saw was death staring them in the face. That’s what scared them—to recognize that death could be this close and this ugly.

Suddenly there was a great commotion in the background. I heard somebody yell, “He is coming! He is coming!”

Sure enough, there was Rumi, riding a horse as white as milk, wearing an exquisite amber caftan embroidered with golden leaves and baby pearls, erect and proud, wise and noble, followed by a throng of admirers. Radiating an air of charisma and confidence, he looked less like a scholar than a ruler—the sultan of the wind, the fire, the water, and the earth. Even his horse stood tall and firm, as if aware of the distinction of the man he carried.

I pocketed the coins in my bowl, wrapped my head so as to leave half of my face in the open, and entered the mosque. Inside, it was so packed it seemed impossible to breathe, let alone find a seat. But the one good thing about being a leper was that no matter how crowded a place, I could always find a seat, since nobody wanted to sit next to me.

“Brothers,” Rumi said, his voice rising high, sweeping low. “The vastness of the universe makes us feel small, even inconsequential. Some of you might be asking, ‘What meaning could I, in my limitedness, possibly have for God?’ This, I believe, is a question that has occurred to many from time to time. In today’s sermon I want to generate some specific answers to that.”

Rumi’s two sons were in the front row—the handsome one, Sultan Walad, who everyone said resembled his late mother, and the young one, Aladdin, with an animated face but curiously furtive eyes. I could see that both were proud of their father.

“The children of Adam were honored with knowledge so great that neither the mountains nor the heavens could shoulder it,” Rumi continued. “That is why it says in the Qur’an,
Truly We offered the trust to the heavens and the earth and the mountains, but they refused to bear it because they were afraid of it. Only man took it up
. Having been given such an honorable position, human beings should not aim any lower than what God had intended.”

Pronouncing his vowels in that strange way only the educated are capable of, Rumi talked about God, assuring us that He dwelled not on a distant throne in the sky but very close to each and every one of us. What brought us even closer to God, he said, was none other than suffering.

“Your hand opens and closes all the time. If it did not, you would be paralyzed. Your deepest presence is in every small contracting and expanding. The two are as beautifully balanced and coordinated as the wings of a bird.”

At first I liked what he said. It warmed my heart to think of joy and sorrow as dependent on each other as a bird’s wings. But almost instantly I felt a wave of resentment rise up in my throat. What did Rumi know about suffering? As the son of an eminent man and heir to a wealthy, prominent family, life had always been good to him. I knew he had lost his first wife, but I didn’t believe he had ever experienced real misfortune. Born with a silver spoon in his mouth, raised in distinguished circles, tutored by the best scholars, and always loved, pampered, and admired—how dare he preach on suffering?

With a sinking heart, I realized that the contrast between Rumi and me couldn’t be greater. Why was God so unfair? To me He had given poverty, sickness, and misery. To Rumi riches, success, and wisdom. With his flawless reputation and royal demeanor, he hardly belonged to this world, at least not to this city. I had to cover my face if I didn’t want people to be revolted by the sight of me, while he shone in public like a precious gem. I wondered how he would fare if he were in my shoes? Had it ever occurred to him that even someone as perfect and privileged as he could someday tumble and fall? Had he ever contemplated how it would feel to be an outcast, even for one day? Would he still be the great Rumi if he had been given the life I was given?

With each new question, my resentment rose, sweeping away whatever admiration I might otherwise have had for him. Bitter and petulant, I stood up and pushed my way out. Several people in the audience eyed me curiously, wondering why I was leaving a sermon that so many others were dying to attend.