M6:4259 — هین ز رنج خاص مَسکل ز انتقام / رنج او کم بین ، ببین تو رنج عام

Translation: Beware, do not cease from vengeance for the suffering of the elite; Lessen their pain, and consider the pain of the common folk.

Meaning: This couplet is a stark admonition to those in power, urging them to prioritize the welfare and collective suffering of the general populace over the specific grievances or comfort of a privileged few when administering justice or governing.

This couplet emerges from a profoundly insightful narrative within the Masnavi—the tale of the treasure-seeking dervish in Baghdad who is mistakenly apprehended as a thief by the ʿasās (night watchman). Through this story, Rumi delivers a timeless and crucial lesson to rulers and those in positions of authority. I consider this beyt, without any doubt, a foundational piece of Rumi's socio-political counsel.

Rumi explicitly declares: “Beware, do not cease from vengeance for the suffering of the elite.” This isn't about personal vendetta but about the implementation of justice and necessary retribution to maintain order and repel evil. The implicit understanding is that the execution of justice might displease or inconvenience a powerful, privileged group. Yet, Rumi insists that their suffering, their “ranj-e khāṣṣ,” should be regarded as “kam bin,” or insignificant.

Conversely, it is incumbent upon the leader to “see the pain of the common folk.” The suffering, insecurity, and plight of the general populace must be the primary criterion for all decisions. This teaching directly echoes the historical letter of Imam Ali to Malik al-Ashtar, which unequivocally advises a ruler to prioritize the well-being of the masses, even if it incurs the displeasure of the elite. Tragically, as history repeatedly demonstrates, despotic regimes and many governments have consistently done the opposite: oppressing the general population to appease a small circle of favored elites, relatives, or followers. Rumi, through this beyt, vigorously rejects such an approach.

To further illustrate this point, Rumi employs the analogy of the “aṣbaʿ-e maldūgh” or 'bitten finger.' He states: “A bitten finger, in repelling evil / Look at the encroachment and destruction of the body.” If a finger is bitten and poisoned, it may be necessary to amputate or incise it to extract the venom and prevent the demise of the entire body. This lucid metaphor articulates a critical principle: sometimes, the part must be sacrificed for the whole. The khāṣṣ (elite/part) must yield to the ʿām (general populace/whole), rather than the entire nation or vast majority being sacrificed for the comfort and interests of a privileged few. A single finger (representing the elite) must not cause the destruction of the whole body (the common people). If one tolerates the particular suffering of the elite and, for that reason, refrains from warding off evil, the poison will spread throughout the societal body, leading to collective ruin.

Therefore, this beyt is not merely an ethical exhortation but a clear directive on governance and the administration of justice. Rumi demands that in every decision, we weigh its impact on the general public and prioritize the welfare and comfort of the majority over the discontent and suffering of the powerful and affluent minority. This, without doubt, is one of the cornerstones of a healthy society and the endurance of any just system.

Key takeaways

• Justice and law enforcement must prioritize the welfare and suffering of the general public over the discomfort or displeasure of the elite.
• Just governments view the grievances of the influential minority as secondary to the pain of the majority.
• The collective good of society (the ʿām) takes precedence over the interests of a particular group (the khāṣṣ), sometimes necessitating sacrifice.
• This couplet serves as a critique of authoritarian regimes that prioritize the elite over the common people.
• Rumi here echoes the governance principles of Imam Ali (AS), particularly as articulated in his letter to Malik al-Ashtar.
• Harm to a part (the elite) for the salvation of the entire societal body (the populace) is sometimes a necessary evil.