In the *Masnavi*, Moses's theological inquiry into the divine wisdom behind oppression (Book 2, Section 38) is directly addressed through the subsequent allegory of the Amir and the sleeping man (Book 2, Section 39). Just as Moses questions why God allows the 'fire of oppression,' the sleeping man vehemently curses the Amir for subjecting him to seemingly senseless violence and torment. Both narratives explore the limitations of human perception. The Amir's harsh actions, which save the man from a deadly snake, serve as a microcosm for God's divine wisdom (*hikmat*), illustrating that apparent worldly affliction and tyranny are often instruments of profound, hidden mercy designed to protect the soul from unseen spiritual dangers.

The Parallels Between Moses's Inquiry and the Sleeping Man's Plight in the Masnavi

In Book Two, Section 38 of Rumi's *Masnavi*, Moses questions God about the existence of oppressors and widespread corruption in the world. Although Moses firmly believes that God's actions are rooted in perfect divine wisdom (*hikmat*), he seeks a clearer, visual understanding of why God allows the 'fire of oppression' to cause suffering and destroy places of worship. This inquiry addresses the theological problem of evil, reflecting the human desire to comprehend the hidden divine purpose behind worldly afflictions and the dominance of tyrants.

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گفت موسی ای کریم کارساز 
ای که یکدم ذکر تو عمر دراز
نقش کژمژ دیدم اندر آب و گل 
چون ملایک اعتراضی کرد دل
که چه مقصودست نقشی ساختن 
واندرو تخم فساد انداختن
آتش ظلم و فساد افروختن 
مسجد و سجده‌کنان را سوختن
مایهٔ خونابه و زردآبه را 
جوش دادن از برای لابه را
من یقین دانم که عین حکمتست 
لیک مقصودم عیان و رؤیتست
آن یقین می‌گویدم خاموش کن 
حرص رؤیت گویدم نه جوش کن
مر ملایک را نمودی سر خویش 
کین چنین نوشی همی ارزد به نیش
عرضه کردی نور آدم را عیان 
بر ملایک گشت مشکلها بیان
حشر تو گوید که سر مرگ چیست 
میوه‌ها گویند سر برگ چیست
سر خون و نطفهٔ حسن آدمیست 
سابق هر بیشیی آخر کمیست
لوح را اول بشوید بی وقوف 
آنگهی بر وی نویسد او حروف
خون کند دل را و اشک مستهان 
بر نویسد بر وی اسرار آنگهان
وقت شستن لوح را باید شناخت 
که مر آن را دفتری خواهند ساخت
چون اساس خانه‌ای می‌افکنند 
اولین بنیاد را بر می‌کنند
گل بر آرند اول از قعر زمین 
تا به آخر بر کشی ماء معین
از حجامت کودکان گریند زار 
که نمی‌دانند ایشان سر کار
مرد خود زر می‌دهد حجام را 
می‌نوازد نیش خون آشام را
می دود حمال زی بار گران 
می‌رباید بار را از دیگران
جنگ حمالان برای بار بین 
این چنین است اجتهاد کاربین
چون گرانیها اساس راحتست 
تلخها هم پیشوای نعمتست
حفت الجنه بمکروهاتنا 
حفت النیران من شهواتنا
تخم مایهٔ آتشت شاخ ترست 
سوختهٔ آتش قرین کوثرست
هر که در زندان قرین محنتیست 
آن جزای لقمه‌ای و شهوتیست
هر که در قصری قرین دولتیست 
آن جزای کارزار و محنتیست
هر که را دیدی بزر و سیم فرد 
دانک اندر کسب کردن صبر کرد
بی سبب بیند چو دیده شد گذار 
تو که در حسی سبب را گوش دار
آنک بیرون از طبایع جان اوست 
منصب خرق سببها آن اوست
بی سبب بیند نه از آب و گیا 
چشم چشمهٔ معجزات انبیا
این سبب همچون طبیب است و علیل 
این سبب همچون چراغست و فتیل
شب چراغت را فتیل نو بتاب 
پاک دان زینها چراغ آفتاب
رو تو کهگل ساز بهر سقف خان 
سقف گردون را ز کهگل پاک دان
اه که چون دلدار ما غمسوز شد 
خلوت شب در گذشت و روز شد
جز بشب جلوه نباشد ماه را 
جز بدرد دل مجو دلخواه را
ترک عیسی کرده خر پروده‌ای 
لاجرم چون خر برون پرده‌ای
طالع عیسیست علم و معرفت 
طالع خر نیست ای تو خر صفت
نالهٔ خر بشنوی رحم آیدت 
پس ندانی خر خری فرمایدت
رحم بر عیسی کن و بر خر مکن 
طبع را بر عقل خود سرور مکن
طبع را هل تا بگرید زار زار 
تو ازو بستان و وام جان گزار
سالها خر بنده بودی بس بود 
زانک خربنده ز خر واپس بود
ز اخروهن مرادش نفس تست 
کو بخر باید و عقلت نخست
هم‌مزاج خر شدست این عقل پست 
فکرش این که چون علف آرم به دست
آن خر عیسی مزاج دل گرفت 
در مقام عاقلان منزل گرفت
زانک غالب عقل بود و خر ضعیف 
از سوار زفت گردد خر نحیف
وز ضعیفی عقل تو ای خربها 
این خر پژمرده گشتست اژدها
گر ز عیسی گشته‌ای رنجوردل 
هم ازو صحت رسد او را مهل
چونی ای عیسی عیسی‌دم ز رنج 
که نبود اندر جهان بی مار گنج
چونی ای عیسی ز دیدار جهود 
چونی ای یوسف ز مکار و حسود
تو شب و روز از پی این قوم غمر 
چون شب و روزی مددبخشای عمر
چونی از صفراییان بی‌هنر 
چه هنر زاید ز صفرا درد سر
تو همان کن که کند خورشید شرق 
ما نفاق و حیله و دزدی و زرق
تو عسل ما سرکه در دنیا و دین 
دفع این صفرا بود سرکنگبین
سرکه افزودیم ما قوم زحیر 
تو عسل بفزا کرم را وا مگیر
این سزید از ما چنان آمد ز ما 
ریگ اندر چشم چه فزاید عمی
آن سزد از تو ایا کحل عزیز 
که بیابد از تو هر ناچیز چیز
ز آتش این ظالمانت دل کباب 
از تو جمله اهد قومی بد خطاب
کان عودی در تو گر آتش زنند 
این جهان از عطر و ریحان آگنند
تو نه آن عودی کز آتش کم شود 
تو نه آن روحی که اسیر غم شود
عود سوزد کان عود از سوز دور 
باد کی حمله برد بر اصل نور
ای ز تو مر آسمانها را صفا 
ای جفای تو نکوتر از وفا
زانک از عاقل جفایی گر رود 
از وفای جاهلان آن به بود
گفت پیغامبر عداوت از خرد 
بهتر از مهری که از جاهل رسد

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## English translation
Moses said, "O Generous One, accomplisher of affairs, O You whose remembrance for one breath is a long life: I saw a crooked, tangled form in water and clay, and my heart objected as the angels did: What is the purpose of making a form and casting into it the seed of corruption, kindling the fire of tyranny and corruption, burning the mosque and those who bow in prayer, making the source of bloody and yellow fluids boil up for the sake of lamentation? I know for certain that it is pure wisdom, but my aim is plain disclosure and seeing. That certainty says to me, 'Be silent'; the greed for seeing says, 'No, boil up.' You showed Your secret to the angels, that such a sweetness is worth the sting. You displayed Adam's light openly, and the angels' difficulties were made plain. Your resurrection says what the secret of death is; fruits say what the secret of leaves is. The secret of blood and sperm is the beauty of the human being; before every increase there is first a diminution. First He washes the tablet clean, unaware; then He writes letters on it. He makes the heart blood and makes contemptible tears, then writes the secrets of that time upon it. One must know the time of washing the tablet, for they mean to make it a notebook. When they lay the foundation of a house, they first pull up the earlier foundation. First they bring mud up from the depth of the earth, so that in the end you may draw up clear water. Children cry bitterly at cupping because they do not know the secret of the work. The grown man gives gold to the cupper and caresses the blood-drinking lancet. The porter runs toward a heavy load and snatches the load from others. See the porters' battle over the load: such is the striving of the work-seeing one. Since heaviness is the foundation of ease, bitter things too are leaders of blessing. Our Paradise is surrounded by things disliked; our fires are surrounded by our desires. The seed and source of your fire is the fresh branch; the one burned by fire is companion to Kawthar. Whoever is in prison, companion to hardship, that is the recompense of a morsel and a lust. Whoever is in a palace, companion to fortune, that is the recompense of battle and hardship. Whoever you saw solitary with gold and silver, know that he was patient in earning. When sight has gone beyond, it sees without cause; you who are in sense-perception, listen to cause. The one whose soul is beyond natures owns the rank of tearing causes apart. He sees without cause, not from water and vegetation: the eye is the spring of the prophets' miracles. This cause is like physician and patient; this cause is like lamp and wick. At night twist a new wick for your lamp; know the sun's lamp to be pure of these. Go, make straw-clay for the roof of a house; know the roof of heaven to be pure of straw-clay. Alas, when our Beloved became the burner-away of grief, the night's seclusion passed and day came. The moon has no manifestation except at night; do not seek the heart's desire except in heart-pain. You have abandoned Jesus and raised the donkey; therefore, like a donkey, you are outside the veil. Jesus' fortune is knowledge and gnosis; it is not the donkey's fortune, O donkey-natured one. You hear the donkey's braying and pity comes to you; then you do not know that the donkey commands donkeyhood of you. Have mercy on Jesus and not on the donkey; do not make nature ruler over your intellect. Leave nature to weep bitterly; take from it and pay the soul's debt. You were donkey-servant for years; enough, for the donkey-servant is lower than the donkey. By 'drive them back,' he means your nafs: it must be driven like a donkey, and your intellect must be first. This low intellect has become of one temperament with the donkey; its thought is only how to get fodder. Jesus' donkey took on the temperament of the heart and settled in the station of the wise, because intellect was dominant and the donkey weak; from a stout rider the donkey becomes thin. But from the weakness of your intellect, O donkey-man, this withered donkey has become a dragon. If you have become heartsick from Jesus, health also comes from him; do not leave him. How are you, O Jesus, Jesus-breathed one, from suffering? For there is no treasure in the world without a snake. How are you, O Jesus, from seeing the Jew? How are you, O Joseph, from the deceiver and the envious? You are night and day after this foolish people, like night and day, giver of aid to life. How are you among bilious people without skill? What skill comes from bile except headache? You do what the eastern sun does; we are hypocrisy, trickery, theft, and fraud. You are honey; we are vinegar in world and religion. Oxymel is the remedy for this bile. We, a dysenteric people, have increased the vinegar; you increase the honey and do not withdraw generosity. This was fitting from us; so it came from us. What does sand in the eye add to blindness? That is fitting from you, O precious collyrium, that every worthless thing should receive worth from you. From the fire of these tyrants your heart is roasted; from you comes only 'Guide my people' as the reply to bad speech. For if they set fire to the aloeswood in you, they fill this world with scent and basil. You are not the aloeswood that is diminished by fire; you are not the spirit that is imprisoned by grief. Aloeswood burns, but that aloeswood is far from burning; when does wind attack the root of light? O You from whom the heavens have purity, O You whose harshness is better than fidelity, for if harshness comes from a wise one, it is better than the fidelity of the ignorant. The Prophet said: Enmity from reason is better than love that comes from the ignorant."

دفتر دوم - بخش ۳۸ - پرسیدن موسی از حق سر غلبهٔ ظالمان را / Book Two - Section 38 - Moses Asking God the Secret of the Dominance of Oppressors

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Ganjoor

## Original content
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عاقلی بر اسپ می‌آمد سوار 
در دهان خفته‌ای می‌رفت مار
آن سوار آن را بدید و می‌شتافت 
تا رماند مار را فرصت نیافت
چونک از عقلش فراوان بد مدد 
چند دبوسی قوی بر خفته زد
برد او را زخم آن دبوس سخت 
زو گریزان تا بزیر یک درخت
سیب پوسیده بسی بد ریخته 
گفت ازین خور ای بدرد آویخته
سیب چندان مر ورا در خورد داد 
کز دهانش باز بیرون می‌فتاد
بانگ می‌زد کای امیر آخر چرا 
قصد من کردی تو نادیده جفا
گر ترا ز اصلست با جانم ستیز 
تیغ زن یکبارگی خونم بریز
شوم ساعت که شدم بر تو پدید 
ای خنک آن را که روی تو ندید
بی جنایت بی گنه بی بیش و کم 
ملحدان جایز ندارند این ستم
می‌جهد خون از دهانم با سخن 
ای خدا آخر مکافاتش تو کن
هر زمان می‌گفت او نفرین نو 
اوش می‌زد کاندرین صحرا بدو
زخم دبوس و سوار همچو باد 
می‌دوید و باز در رو می‌فتاد
ممتلی و خوابناک و سست بد 
پا و رویش صد هزاران زخم شد
تا شبانگه می‌کشید و می‌گشاد 
تا ز صفرا قی شدن بر وی فتاد
زو بر آمد خورده‌ها زشت و نکو 
مار با آن خورده بیرون جست ازو
چون بدید از خود برون آن مار را 
سجده آورد آن نکوکردار را
سهم آن مار سیاه زشت زفت 
چون بدید آن دردها از وی برفت
گفت خود تو جبرئیل رحمتی 
یا خدایی که ولی نعمتی
ای مبارک ساعتی که دیدیم 
مرده بودم جان نو بخشیدیم
تو مرا جویان مثال مادران 
من گریزان از تو مانند خران
خر گریزد از خداوند از خری 
صاحبش در پی ز نیکو گوهری
نه از پی سود و زیان می‌جویدش 
لیک تا گرگش ندرد یا ددش
ای خنک آن را که بیند روی تو 
یا در افتد ناگهان در کوی تو
ای روان پاک بستوده ترا 
چند گفتم ژاژ و بیهوده ترا
ای خداوند و شهنشاه و امیر 
من نگفتم جهل من گفت آن مگیر
شمه‌ای زین حال اگر دانستمی 
گفتن بیهوده کی توانستمی
بس ثنایت گفتمی ای خوش خصال 
گر مرا یک رمز می‌گفتی ز حال
لیک خامش کرده می‌آشوفتی 
خامشانه بر سرم می‌کوفتی
شد سرم کالیوه عقل از سر بجست 
خاصه این سر را که مغزش کمترست
عفو کن ای خوب‌روی خوب‌کار 
آنچ گفتم از جنون اندر گذار
گفت اگر من گفتمی رمزی از آن 
زهرهٔ تو آب گشتی آن زمان
گر ترا من گفتمی اوصاف مار 
ترس از جانت بر آوردی دمار
مصطفی فرمود اگر گویم براست 
شرح آن دشمن که در جان شماست
زهره‌های پردلان هم بر درد 
نی رود ره نی غم کاری خورد
نه دلش را تاب ماند در نیاز 
نه تنش را قوت روزه و نماز
همچو موشی پیش گربه لا شود 
همچو بره پیش گرگ از جا رود
اندرو نه حیله ماند نه روش 
پس کنم ناگفته‌تان من پرورش
همچو بوبکر ربابی تن زنم 
دست چون داود در آهن زنم
تا محال از دست من حالی شود 
مرغ پر بر کنده را بالی شود
چون یدالله فوق ایدیهم بود 
دست ما را دست خود فرمود احد
پس مرا دست دراز آمد یقین 
بر گذشته ز آسمان هفتمین
دست من بنمود بر گردون هنر 
مقریا بر خوان که انشق القمر
این صفت هم بهر ضعف عقلهاست 
با ضعیفان شرح قدرت کی رواست
خود بدانی چون بر آری سر ز خواب 
ختم شد والله اعلم بالصواب
مر ترا نه قوت خوردن بدی 
نه ره و پروای قی کردن بدی
می‌شنیدم فحش و خر می‌راندم 
رب یسر زیر لب می‌خواندم
از سبب گفتن مرا دستور نی 
ترک تو گفتن مرا مقدور نی
هر زمان می‌گفتم از درد درون 
اهد قومی انهم لا یعلمون
سجده‌ها می‌کرد آن رسته ز رنج 
کای سعادت ای مرا اقبال و گنج
از خدا یابی جزاها ای شریف 
قوت شکرت ندارد این ضعیف
شکر حق گوید ترا ای پیشوا 
آن لب و چانه ندارم و آن نوا
دشمنی عاقلان زین سان بود 
زهر ایشان ابتهاج جان بود
دوستی ابله بود رنج و ضلال 
این حکایت بشنو از بهر مثال

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## English translation
A wise man was riding along on a horse; a snake was going into the mouth of a sleeping man. The rider saw it and hurried, but found no chance to drive the snake away. Because reason gave him abundant help, he struck the sleeper several hard blows with a mace. The blows of that hard mace drove him away; he fled from the rider to beneath a tree. Many rotten apples had fallen there. The rider said, “Eat these, you wretch caught in pain.” He made him eat so many apples that they kept falling back out of his mouth. He cried, “O emir, why have you set upon me, though you have seen no wrong from me? If you have an original quarrel with my life, strike once with your sword and spill my blood. Cursed be the hour when I appeared before you; blessed is the one who has not seen your face. Without crime or sin, in no respect, even unbelievers would not deem this oppression lawful. Blood leaps from my mouth as I speak; O God, repay him at last.” Each moment he uttered a fresh curse, while the rider beat him, saying, “Run in this desert.” From the mace blows and the rider like the wind, he ran and again fell on his face. He was full, sleepy, and weak; his feet and face received countless wounds. Until evening the rider kept dragging and driving him, until vomiting from bile came upon him. From him came up what he had eaten, foul and fair; the snake leapt out of him with those foods. When he saw that snake outside himself, he prostrated before that benefactor. When he saw the terror of that black, ugly, huge snake, all those pains left him. He said, “You are surely Gabriel of mercy, or God, who are the patron of blessing. Blessed the hour when I saw you; I was dead, and you gave me new life. You were seeking me like mothers, while I fled from you like asses. An ass flees from its master out of stupidity; its owner follows from noble nature, not seeking profit or loss, but lest wolf or beast tear it. Blessed is the one who sees your face, or suddenly falls into your lane. O pure spirit, praised be you; how much nonsense and idle talk I spoke to you. O lord and king and emir, I did not speak; my ignorance spoke, so do not count it against me. Had I known even a scent of this state, how could I have spoken idly? I would have praised you much, O fine-natured one, if you had told me one sign of the situation. But you kept silent and agitated me; silently you struck me on the head. My head became dazed and reason sprang from it, especially this head, whose brain is scant. Forgive me, fair-faced, good-doing one; pass over what I said in madness.” He said, “If I had told you a sign of it, your gall would have turned to water at that moment. If I had told you the snake’s qualities, fear would have destroyed your life. Mustafa said, ‘If I were to tell truly the description of that enemy that is in your soul, the gallbladders of the brave-hearted too would burst; one would neither travel the path nor care about any work. His heart would have no endurance for supplication, nor his body strength for fasting and prayer. He would be laid low like a mouse before a cat; like a lamb before a wolf he would bolt from his place. No stratagem or method would remain in him.’ So I nurture you without telling you. Like Bu Bakr the rebab-player, I keep silent; like David, I put my hand into iron, so that the impossible may become an actuality by my hand and a bird with plucked wings may gain wings. Since ‘the hand of God is above their hands,’ the One called our hand His own hand. Therefore my hand has surely become long, passing beyond the seventh heaven. My hand showed skill upon the firmament; reciter, read, ‘The moon was split.’ This description too is only for the weakness of intellects; with the weak, how can explaining power be fitting? You yourself will know when you raise your head from sleep. It is finished, and God knows best what is right. You had neither strength to eat nor path and concern for vomiting. I heard your abuse and drove the ass on, reciting ‘Lord, make it easy’ under my breath. I had no permission to state the cause, and I had no power to abandon you. Each moment, from inward pain, I said, ‘Guide my people, for they do not know.’” The one freed from suffering made prostrations, saying, “O felicity, O my fortune and treasure, may you find rewards from God, noble one; this weak man has no strength to thank you. May God thank you, O leader; I do not have those lips and chin and that melody.” Such is the enmity of the wise; their poison is the soul’s delight. The friendship of the fool is suffering and error; hear this tale as an example.

دفتر دوم - بخش ۳۹ - رنجانیدن امیری خفته‌ای را کی مار در دهانش رفته بود / Book Two - Section 39 - An Amir Tormenting a Sleeping Man into Whose Mouth a Snake Had Gone

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