M6:4261 — اتفاقا اندر آن ایام دزد / گشته بود انبوه پخته و خام دزد

Translation: Coincidentally, in those days, thieves Had become abundant: both ripe and unripe thieves (i.e., experienced and inexperienced, or stealing everything). Meaning: This verse describes a situation where, at that particular time, the city was overwhelmed by all kinds of thieves—both cunning, seasoned culprits and raw, amateur ones—who would steal anything and everything.

In this couplet, Mevlana alludes to the socio-political backdrop against which the tale of the treasure-seeking dervish and the night watchman unfolds. This verse informs us that in the days of the story, the city was facing an unprecedented onslaught of thieves. The “abundance” (anbūh) of thieves is not merely a quantitative statement; Mevlana, through the phrase “ripe and unripe thieves” (pokhteh va khām dozd), presents a comprehensive picture of pervasive corruption and crime. “Ripe and unripe” can be interpreted in two ways: firstly, referring to experienced, veteran thieves alongside novices; and secondly, to the nature of their theft—everything that was ready and “ripe” (like stored grains) and everything that was “unripe” and unready (like fruits on a tree), meaning nothing was safe from their grasp. This widespread crime exerted immense pressure on the governing apparatus, especially the night watchmen (ʿasas).

I contend that Mevlana here is not merely reporting circumstances; he is setting the stage for a great trial. The surge in thefts had compelled the Caliph or city ruler to adopt extremely stringent measures. He had threatened the ʿasas to show no mercy towards thieves, to accept no bribes, and not to be fooled by their trickery. This oppressive atmosphere and the imperative for decisive action against anyone seen in the city at night created the conditions for an unintended tragedy to occur.

The key point here is the principle of “common versus elite” (ʿām va khāṣṣ), which Mevlana draws from Imam Ali’s (peace be upon him) advice in his letter to Malik Ashtar. Imam Ali explicitly instructs Malik Ashtar not to displease the general populace for the sake of pleasing the elite, and to prioritize the suffering of the common people over that of the privileged few. Mevlana here articulates this very principle from the perspective of governance: “Mercy for thieves and every ill-omened hand / Is cruelty and striking the weak.” This means that showing leniency to a criminal is, in effect, cruelty to the common people who are the primary victims. This decree, however, serves as a profound ethical and governmental lesson for autocratic rulers who act precisely in reverse, sacrificing the masses for the benefit of the elite.

Furthermore, Mevlana employs the metaphor of the “stung finger” (uṣbaʿ maldūgh). If a finger is stung by an insect and venom courses through it, to avert harm from the entire body, it is sometimes necessary to sever that finger or at least incise it to drain the poison. This analogy illustrates that when confronting a danger that threatens the entire society, sacrificing a part (e.g., a thief or a corrupt element) to preserve the whole (societal security) is a necessary and even ethical act. It is within this context that a general decree for dealing with thieves had been issued—a decree that, unfortunately, in the case of the poor man in the story, led to an error in judgment, for he was not a thief, but found himself in circumstances where appearances made him seem to be one. This verse, in essence, is a prelude to demonstrating the conflict between a general rule and a specific situation, and the distinction between outward appearance and inner reality.

Key takeaways

• The verse sets the social scene for the story: a city grappling with pervasive crime and corruption, featuring thieves of all types and methods.
• The phrase "ripe and unripe thieves" signifies the widespread nature of theft, encompassing both seasoned and amateur criminals, and the stealing of all kinds of possessions.
• The surge in crime had compelled the government to implement stringent measures, placing night watchmen under pressure to act mercilessly.
• Mevlana introduces the principle of "public suffering over elite suffering": showing mercy to a criminal is, in fact, cruelty to the general populace.
• The metaphor of the "stung finger" illustrates that, for the preservation of the entire society, sacrificing a part (e.g., an element of corruption) is essential.
• The verse serves as a prelude to the error of judgment based on appearances, especially when confronted with the general laws of the time.