M6:1651 — خلق را در دزدی آن طایفه / می‌نمود افسانه‌های سالفه

Translation: The people, regarding the thievery of that group (of tailors), / He (the sweet-tongued narrator) would reveal to them tales of old. Meaning: This verse describes a sweet-tongued storyteller who would recount ancient anecdotes about the thieving practices of tailors to his audience.

This verse is embedded within the exchange between the Qadi and the Sufi. The Sufi, here representing the perennial human inquirer, poses a profound question to the Qadi: why is the world created with such imperfection, sorrow, night, and winter? Why is divine grace and generosity always mingled with adversity and affliction? In response to this deep and timeless question, the Qadi (who, in this context, embodies Mowlana's voice) abruptly shifts the discourse. Instead of a direct philosophical answer, he turns to a folk tale about the cunning of tailors.

I view this as a conscious, deliberate pedagogical strategy on Mowlana's part. It's as if Mowlana surveys his audience and perceives their weariness from the weighty theological and philosophical discussions. He discerns the exigency of the moment, realizing that a humorous and sweet anecdote would bring a smile to their faces and lighten their spirits. This is, without a doubt, a brilliant example of Mowlana's psychological acuity in engaging his audience and his artistry in transmitting wisdom. He understands that to convey profound truths, one must occasionally alter the path, rejuvenating the audience through humor and delightful tales, thus re-enabling their capacity to absorb more serious matters.

This specific verse describes that 'sweet-tongued narrator' ('پر قند لب') who, in a gathering, recounts ancient stories about the 'trickery of tailors' ('قدر خیاطان')—their cunning in pilfering fabric during the cutting of clothes. This 'piece-stealing' ('پاره‌ربایی') was a common theme for humor and wit in earlier times. The crucial point here is that Mowlana himself, much like this narrator, aims to relate something that transcends the superficial 'complaint' and transforms into a 'narration' ('ḥikāyat') of a deeper truth. Through this method, he not only entertains his listeners but also prepares them for more profound discussions. This demonstrates that the dynamic between speaker and listener is a two-way street; it is the zeal and attentiveness of the listeners that infuse warmth and earnestness into the speaker's words, as the tradition states: 'Indeed, God inspires wisdom upon the tongue of preachers in proportion to the aspirations of the listeners.'

Key takeaways

• Mowlana's Pedagogical Strategy: He prepares his audience for profound discussions through simple, engaging stories.
• Audience Psychology in Masnavi: Mowlana pays keen attention to the capacity and emotional state of his listeners.
• Anecdote as a Vehicle for Wisdom: Folk tales become tools for transmitting complex philosophical concepts.
• Reciprocal Influence: The fervor of the speaker's words is dependent on the audience's zeal and attention.