In Book 3 of the Masnavi, during the story of the townsman and the countryman, Rumi introduces the critical spiritual hazard of flattery (tamalluq) destroying caution or prudence (hazm). Rumi describes how the villager's persistent invitations and sweet talk gradually dazed the master, clouding his clear judgment (zalal-e hazm). In Sufi psychology, hazm represents the spiritual foresight and vigilance required to detect worldly traps. When a seeker succumbs to flattery, this inner vigilance is compromised, leading them to abandon their safe spiritual state and walk into deception.

The Destruction of Hazm (Prudence) by Flattery in the Masnavi

In the *Masnavi*, Rumi defines *Hazm* (prudence or foresight) as the essential spiritual vigilance required to navigate the uncertainties and deceptions of the worldly path. Abstracted from his parables in Book 3, Section 130, Hazm involves always preparing for the worst-case spiritual scenario—just as a wise traveler carries water even when told a route might have springs. This caution protects the seeker's soul from the traps of the ego (*nafs*), greed, and external flattery, ensuring they remain on the path of salvation.

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یا به حال اولینان بنگرید 
یا سوی آخر بحزمی در پرید
حزم چه بود در دو تدبیر احتیاط 
از دو آن گیری که دورست از خباط
آن یکی گوید درین ره هفت روز 
نیست آب و هست ریگ پای‌سوز
آن دگر گوید دروغست این بران 
که بهر شب چشمه‌ای بینی روان
حزم آن باشد که بر گیری تو آب 
تا رهی از ترس و باشی بر صواب
گر بود در راه آب این را بریز 
ور نباشد وای بر مرد ستیز
ای خلیفه‌زادگان دادی کنید 
حزم بهر روز میعادی کنید
آن عدوی کز پدرتان کین کشید 
سوی زندانش ز علیین کشید
آن شه شطرنج دل را مات کرد 
از بهشتش سخرهٔ آفات کرد
چند جا بندش گرفت اندر نبرد 
تا بکشتی در فکندش روی‌زرد
اینچنین کردست با آن پهلوان 
سست سستش منگرید ای دیگران
مادر و بابای ما را آن حسود 
تاج و پیرایه بچالاکی ربود
کردشان آنجا برهنه و زار و خوار 
سالها بگریست آدم زار زار
که ز اشک چشم او رویید نبت 
که چرا اندر جریدهٔ لاست ثبت
تو قیاسی گیر طراریش را 
که چنان سرور کند زو ریش را
الحذر ای گل‌پرستان از شرش 
تیغ لا حولی زنید اندر سرش
کو همی‌بیند شما را از کمین 
که شما او را نمی‌بینید هین
دایما صیاد ریزد دانه‌ها 
دانه پیدا باشد و پنهان دغا
هر کجا دانه بدیدی الحذر 
تا نبندد دام بر تو بال و پر
زانک مرغی کو بترک دانه کرد 
دانه از صحرای بی تزویر خورد
هم بدان قانع شد و از دام جست 
هیچ دامی پر و بالش را نبست

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## English translation
Either look to the state of those who came before,
Or fly with prudence toward the end.

What is prudence? In two counsels, take the cautious one —
Of the two, choose what is far from blunder.

One says: on this road, for seven days,
there is no water, only foot-scorching sand.

Another says: this is a lie — press on,
for each night you will find a flowing spring.

Prudence is this: that you take water with you,
so you are delivered from fear and set upon the right path.

If water is found along the road, pour yours out;
but if there is none, woe to the man of contention.

O descendants of the khalīfa, be just!
Make prudence your daily covenant.

That enemy who bore enmity against your father
dragged him from ʿIlliyyīn down to his prison.

That enemy checkmated the sovereign of the heart's chess,
and made him the sport of afflictions, driven from his Paradise.

Many times he bound him in battle,
until he threw him, pale-faced, into the wrestling ring.

Thus has he done to that great champion —
do not regard him as weak and feeble, O you others!

That envious one snatched with cunning
the crown and adornment from our mother and father.

He left them naked, wretched, and abased;
Adam wept piteously for years.

Such that from the tears of his eyes plants grew —
for why is he written in the register of lā?

Draw an analogy from his treachery —
that he would pluck the beard of even such a master.

Beware, O flower-worshippers, of his malice!
Strike the sword of lā ḥawla upon his head!

For he sees you from his ambush,
while you cannot see him — beware!

The hunter forever scatters seeds;
the seed is visible, but the deceit lies hidden.

Wherever you see bait — beware! —
lest the trap bind your wings and feathers.

For the bird that forsook the baited seed
ate seed from a field free of deceit.

Content with that, it escaped the snare;
no trap ever bound its wings and feathers.

دفتر سوم - بخش ۱۳۰ - معنی حزم و مثال مرد حازم / Book Three - Section 130 - The Meaning of Prudence and the Example of the Prudent Man

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Ganjoor

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باز مرغی فوق دیواری نشست 
دیده سوی دانه دامی ببست
یک نظر او سوی صحرا می‌کند 
یک نظر حرصش به دانه می‌کشد
این نظر با آن نظر چالیش کرد 
ناگهانی از خرد خالیش کرد
باز مرغی کان تردد را گذاشت 
زان نظر بر کند و بر صحرا گماشت
شاد پر و بال او بخا له 
تا امام جمله آزادان شد او
هر که او را مقتدا سازد برست 
در مقام امن و آزادی نشست
زانک شاه حازمان آمد دلش 
تا گلستان و چمن شد منزلش
حزم ازو راضی و او راضی ز حزم 
این چنین کن گر کنی تدبیر و عزم
بارها در دام حرص افتاده‌ای 
حلق خود را در بریدن داده‌ای
بازت آن تواب لطف آزاد کرد 
توبه پذرفت و شما را شاد کرد
گفت ان عدتم کذا عدنا کذا 
نحن زوجنا الفعال بالجزا
چونک جفتی را بر خود آورم 
آید آن را جفتش دوانه لاجرم
جفت کردیم این عمل را با اثر 
چون رسد جفتی رسد جفتی دگر
چون رباید غارتی از جفت شوی 
جفت می‌آید پس او شوی‌جوی
بار دیگر سوی این دام آمدیت 
خاک اندر دیدهٔ توبه زدیت
بازتان تواب بگشاد از گره 
گفت هین بگریز روی این سو منه
باز چون پروانهٔ نسیان رسید 
جانتان را جانب آتش کشید
کم کن ای پروانه نسیان و شکی 
در پر سوزیده بنگر تو یکی
چون رهیدی شکر آن باشد که هیچ 
سوی آن دانه نداری پیچ پیچ
تا ترا چون شکر گویی بخشد او 
روزیی بی دام و بی خوف عدو
شکر آن نعمت که‌تان آزاد کرد 
نعمت حق را بباید یاد کرد
چند اندر رنجها و در بلا 
گفتی از دامم رها ده ای خدا
تا چنین خدمت کنم احسان کنم 
خاک اندر دیدهٔ شیطان زنم

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## English translation
Again a bird alighted atop a wall,
fixing its sight upon the grain of a snare.
One glance it casts toward the open plain,
one glance its greed draws toward the grain.
This gaze contended with that gaze
and suddenly emptied it of reason.

Again, the bird that abandoned that wavering,
tore its gaze from there and fixed it on the plain—
its wings spread wide in joy,
until it became the imam of all the free.
Whoever takes it as a model is saved
and sits in the station of safety and freedom.

For its heart became the king of the prudent,
until the rose garden and meadow became its dwelling.
Prudence is pleased with it, and it is pleased with prudence—
do likewise, if you take counsel and resolution.

Many times you have fallen into the snare of greed,
you have offered your own throat to be cut.
Again the Tawwāb, in grace, set you free,
accepted repentance and made you glad.

He said: "If you return thus, We return thus—
We have wed deeds to their recompense."

When I bring a pair upon myself,
its pair comes running, inevitably.
We have paired this deed with its effect—
when one pair arrives, another pair arrives.
When a plunder tears a wife from her husband,
the pair comes after it, husband-seeking.

Again you came toward this snare,
you threw dust in the eye of repentance.
Again the Tawwāb loosed you from the knot,
saying: "Beware! Flee—do not turn your face this way."

Again, when the moth of forgetfulness arrived,
it drew your soul toward the fire.
Lessen it, O moth of forgetfulness and doubt—
look once at your burnt wings.

When you are delivered, gratitude is this: that you have
no more twisting and turning toward that grain,
so that when you give thanks, He grants you
a provision without snare and without fear of the enemy.

Give thanks for that blessing which freed you—
the blessing of Ḥaqq must be remembered.
How many times in hardships and afflictions
did you say: "Free me from the snare, O God!"
"So that I may serve thus, do good thus,
throw dust in the eye of Satan."

دفتر سوم - بخش ۱۳۱ - وخامت کار آن مرغ کی ترک حزم کرد از حرص و هوا / Book Three - Section 131 - The Gravity of the Affair of That Bird Who Abandoned Prudence Out of Greed and Desire

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