M6:1335 — خواست صوفی تا دو سه مشتش زند / سبلت و ریشش یکایک بر کند

Translation: The Sufi wished to strike him two or three times, And pull out his mustache and beard, one by one. Meaning: This couplet depicts the Sufi's immediate, instinctual reaction to being insulted and struck by the ailing man: he instantly resolved to retaliate.

This couplet marks a critical moment illustrating humanity's struggle with its own lower self. The Sufi, a symbol of spiritual journeying and the quest for perfection, is here confronted with a slap and an insult from an ailing, 'slapping-prone' individual. His immediate, instinctive reaction, as subtly portrayed by Rumi, is primal and retaliatory: 'The Sufi wished to strike him two or three times, / And pull out his mustache and beard, one by one.' This is merely a wish or an intention, not an action. At this precise point, Rumi reveals that even the spiritual seeker is not immune to the snares of the lower self and sudden anger. However, what distinguishes the Sufi from the ailing man and the 'suffering masses' is not the absence of the desire for revenge, but the capacity to transcend it. The Sufi pauses for a brief moment, 'But then he considered his weakness.' This pause, this act of khwishtan-dārī (self-restraint), signals spiritual maturity and disciplined selfhood. Instead of yielding to anger, he reflects on his opponent's weakness and abstains from violence, 'saying, if I punch him, he will be annihilated.' This act goes beyond simple forgiveness; it is an assessment of the situation and one's own power, followed by an application of compassion and rationality. Rumi uses this scene to impart profound insights into the general human condition: 'People are afflicted by consumption and are helpless, / Thus, by the devil's deceit, they are prone to slapping.' This means that many people, afflicted by spiritual and psychological illnesses (دق, literally consumption or tuberculosis, here symbolic of chronic inner ailment) and led astray by Satan, are perpetually harming others. They are 'eager to hurt the blameless' and 'seek faults in each other's wake.' The Sufi, however, despite having the power and even the moral justification to retaliate, refrains from this abyss. This contrast offers a great lesson in practical ethics and mystical psychology. The couplet demonstrates that perfection lies not in the absence of human impulses, but in mastering them and directing them according to the dictates of intellect and love. The Sufi initially becomes enraged like any other human, but his cultivated inner self guides him toward compassion and away from causing harm. This is precisely what Rumi means by 'No one sought my inner secrets' (M1:6) at the beginning of the Masnavi; the Sufi's outward appearance might suggest anger, but his inner self holds other secrets that prevent him from falling into the trap of retaliation. This couplet reminds us that self-restraint, especially when confronting those who 'slap' out of ignorance or suffering, is not weakness but the ultimate strength and knowledge. This stems from the Sufi's attainment of 'self-knowledge,' understanding 'who he is' and recognizing his position relative to others—this itself is the knowledge of the 'sea of meaning' of which Rumi speaks. He realizes that many people are like patients whose physician has been the devil, instructing them to act however they please; against such individuals, retaliation is nothing but descending to the same level of ailment and ignorance.

Key takeaways

• The Sufi's initial instinctive urge for retaliation shows that even a spiritual seeker is not exempt from base impulses.
• The Sufi's hesitation before retaliating demonstrates his khwishtan-dārī (self-restraint) and spiritual maturity.
• Rumi uses this scene to illustrate the condition of the 'ailing masses' who, by 'demonic deceit,' are prone to aggression.
• Compassion for the weak and suffering, even if they are aggressors, is a crucial characteristic of the mystical path.
• Perfection lies in mastering anger and lower desires, not in their complete absence from the outset.