M1:347 — گفت: ای شَه، گوش و دستم را ببُر / بینی‌ام بشکاف و لب در حُکمِ مُر

Translation: He said: "O King, cut off my ear and hand, / Slit my nose, and let it be by your absolute command." Meaning: The cunning minister proposes to the king that he be publicly mutilated as a pretense, enabling him to infiltrate the Christian community and deceive them into destruction.

This particular verse unveils the profound depth of cunning and deception, presented beneath a seemingly innocent veneer. The minister proposes to the king that, in order to eradicate the Christians, he himself should appear victimized and wounded. Yet, this is merely one side of the coin; Rumi, both before and after this passage, speaks of such hidden stratagems, which ultimately lead either to good or ill outcomes. Shams-e Tabrizi, in Rumi's view, was likewise a 'cunning one' who possessed a 'very hot breath / that by magic and enchantment / could tie a knot on water / and bind the very air.' This cunning of Shams, of course, aimed at guidance rather than misguidance, but its mechanism drew upon these same complexities. To 'tie a knot on water' means to make the impossible possible, something the minister accomplishes here through the magic of his deceit. The phrase "lab dar ḥokm-i mor" is profoundly significant. Mor in Arabic means 'bitter,' and in Persian it is sometimes used in expressions like "mor-e qānūn" (the bitter truth of the law), signifying the very essence or core of a matter. Thus, the minister requests the king to execute this act by his absolute and irrevocable command, not out of leniency or compassion. This superficial cruelty serves as a tool for deeper infiltration and more concealed deception. The minister aims to use these apparent wounds to open a path into the inner life of the Christian community. He has perceived the Christians' taqiyya (dissimulation, whereby they concealed their faith from the king) and now seeks to employ a reverse, malevolent taqiyya. This scheme demonstrates a deep understanding of human psychology: how victimhood, especially when publicly displayed ("perform this act in the place of proclamation / at a crossroads where all can see"), can build trust and pave the way for grander deceptions. This lesson in politics and guile is included in the Masnavi because Rumi intends to open the reader's eyes to all dimensions of existence, both light and shadow. He seeks to describe the 'human condition,' not merely to recount historical events. It is here that Rumi, with his profound insight, exposes the tools of deception and cunning, not to promote them, but to awaken the reader's soul to the complexities of the world and the human psyche.

Key takeaways

• The minister's cunning is an example of complex deception that gains trust by feigning victimhood.
• The phrase "lab dar ḥokm-i mor" refers to the king's absolute and harsh command, a key factor in the plan's execution.
• This deception is a form of 'reverse taqiyya'; the minister exploits his understanding of Christian dissimulation to destroy them.
• Through this story, Rumi reveals how an appearance of innocence can be a tool for profound evil.