M1:365 — راند او را جانب نَصرانیان / کرد در دعوت شروع او بعد از آن

Translation: He (the king) banished him (the vizier) to the side of the Christians / And he (the vizier) began his invitation afterwards. Meaning: After the Jewish king feigned the vizier's exile, the vizier went among the Christians and, under the guise of preaching, commenced his hidden scheme.

This couplet continues the story of the cunning vizier who, to save his own life and, more importantly, to preserve and transmit the "secrets of the faith" of Jesus, devised an intricate plan which he shared with the Jewish king. The king agreed to this makr (scheme) of the vizier and "banished" him from his land. This banishment, however, was part of the plan, allowing the vizier to go among the Christians and play his role.

It is crucial to understand that the word makr, both in Persian literature and even in the Quran (as in "wa makarū wa makarallāh, wallāhu khayru al-mākirīn"), is not inherently negative. Makr signifies the clever use of complex means to achieve an end; it is the ultimate objective that determines the ethical quality of the makr. Thus, makr itself is neither good nor bad but a tool that, in good hands, creates good, and in bad hands, creates evil. Here, the vizier employs makr for a noble purpose.

Mowlana, in this narrative, cultivates a sympathetic atmosphere towards Christians, which is rooted in his own life in Konya. Konya was a city with a strong Christian heritage, and Mowlana himself visited monasteries, praising the humility and ethics of the monks. The term Nasrānīyān (Christians) in the verse refers to the followers of Jesus, associated with the town of Nazareth. The term Tarsā, also frequently found in classical Persian literature, predominantly means "monk." Mowlana notes that while not all Christians were monks, the monastics were prominent figures of the faith due to their ascetic and reclusive lives. He also touches upon the distinction between monasticism in Christianity and Islam; the Quran describes Christian monasticism as something they "innovated" (ibtadaʿūhā), yet it is not condemned if its principles are upheld. In contrast, the Prophet of Islam stated, "The monasticism of my ummah is sitting in the mosques," emphasizing communal life over seclusion.

The vizier outwardly went among the Christians and began his "invitation" (daʿwat), meaning he preached and proselytized what appeared to be the Christian faith. However, Mowlana immediately pierces this façade, stating: "He was outwardly a preacher of divine laws / But inwardly a whistler and a snare." He preached, but secretly he was like a whistler luring birds into a trap. This is where Mowlana shifts from the specific story to the broader theme of the "snares of the world" and the "trickery of the ghoul-like self" (makr-i nafs-i ghūl). He warns that this world is full of snares and baits, and the human self is like a deceptive, marauding ghoul that leads one astray. This is why some companions of the Prophet would consistently ask him about the hidden tricks and pitfalls of the self, rather than merely about rewards and acts of worship, seeking protection from error. Thus, the vizier's invitation was, in essence, a trap, employed not for destruction but for testing and trial.

Key takeaways

• Makr (scheming/cunning) is inherently neutral; its moral value depends on the intention and objective.
• The vizier's sacrifice was driven not only by self-preservation but also by a higher aim: safeguarding the secrets of the Christian faith.
• Mowlana portrays Christians with empathy, reflecting the cultural realities of Konya and his personal interactions.
• The vizier's "invitation" to the Christians was a façade for setting a spiritual trap to test their faith.
• The narrative offers a broader lesson on the "snares of the world" and the "trickery of the ghoul-like self"; the commanding self is a constant highwayman.