M6:1653 — در سمر می‌خواند دزدی‌نامه‌ای / گرد او جمع آمده هنگامه‌ای

Translation: He was reciting a dozdi-nāmeh (tale of thievery) in a samar (storytelling session), / And a hangāmeh (large crowd) had gathered around him. Meaning: This verse depicts a scene where a storyteller narrates tales of tailors' cunning to an eager crowd, illustrating how the audience's engagement can fuel the speaker's fervor and shape the unfolding of a narrative.

This verse is embedded within the Qadi and Sufi narrative, where the Sufi questions why the world is not perpetually benevolent, complaining of its constant changes and sorrows. Rather than providing a direct philosophical answer, the Qadi, through Mowlana, introduces the parable of the Turk and the tailor. Here, Mowlana consciously pivots away from weighty philosophy and theology, deeming it prudent to “tell a story, bring a smile to their lips, and gladden their hearts.” This itself is a crucial lesson in Mowlana's pedagogy: a discourse need not always follow a singular, arduous path, taxing the audience's mind; rather, it should at times infuse variety and freshness into the gathering.

The 'sweet-lipped one' (pūrqand-lab) mentioned in the preceding verses refers to a storyteller who, in coffeehouses or assemblies of old, would narrate delightful and often humorous tales. What he recites is a dozdi-nāmeh or darzi-nāmeh—anecdotes of tailors' cunning and thievery, a common trope in the comedic literature of that era. The term samar here signifies 'story' or 'storytelling session,' not the fruit. However, the pivotal aspect of this verse lies in the word hangāmeh. In contemporary Persian, hangāmeh predominantly denotes commotion or uproar, yet in Mowlana's lexicon, it precisely means a 'large crowd.' Thus, the storyteller had gathered a vast multitude around him, eagerly listening to his words.

This anecdote, in essence, serves as a prelude to a deeper insight that Mowlana immediately follows it with: the reciprocal relationship between speaker and listener. Mowlana posits, “Jazb-i samʿ ast ar kasi-rā khush-labīst / Garmī-o jidd-i muʿallim az sabīst” (If someone is eloquent, it is due to the attraction of listening; the warmth and earnestness of the teacher come from the student). This implies that an orator's eloquence is largely fueled by the receptiveness and earnestness of their audience. An eager listener invigorates the speaker and draws forth their words. As the sweet-tongued Sa'di eloquently stated, “If the listener comprehends not the word, seek not the power of disposition from the speaker.” A harpist, though skilled in twenty-four modes, if finding no ear to listen, finds the harp merely a burden upon their shoulder. This truth consistently occupies my thoughts: how the eager souls of listeners play a vital role in the gushing forth of the fount of eloquence; and this verse of Mowlana provides a clear and tangible image of this spiritual interaction.

Key takeaways

• Mowlana deliberately intertwines profound philosophy with engaging anecdotes to prevent audience fatigue and sustain their attention.
• An eager and receptive 'hangāmeh' (large crowd) empowers the speaker; the warmth of the teacher's discourse stems from the students' diligence.
• The 'dozdi-nāmeh' or 'darzi-nāmeh' refers to humorous tales of tailors' cunning prevalent in popular culture.
• This verse illustrates how a seemingly simple story can serve as a prelude to a deeper pedagogical and epistemological discussion.