M1:366 — صد هزاران مرد ترسا سوی او / اندک‌اندک جمع شد در کوی او

Translation: Hundreds of thousands of Christian men towards him Little by little gathered in his street/quarter. Meaning: This verse describes the cunning minister, disguised as a devout Christian, gradually gathering a large following in the Christian quarter to subvert their faith from within.

This verse continues the narrative of the cunning minister who, through a feigned conversion to Christianity and a dramatic declaration of sacrifice for Jesus, incurs the king's apparent 'wrath' and is 'exiled' among Christians. This 'exile' is, in fact, another stratagem to infiltrate the Christian community. Rumi was well aware of the socio-religious landscape of Konya (Qūnya) in his time; its Greek name, eikonia, meant 'city of icons,' and it was a hub for Christian churches and monastic orders. Rumi himself visited monasteries and was influenced by the humble ethics of the monks, which explains his generally sympathetic and friendly portrayal of Christians in the Masnavi.

The term Tarṣā (ترسا) was historically used in Persian literature for Christians. Today, we mostly say Masiḥī or ʿIsavī. The Quranic term Naṣrānī refers to Nazareth, Jesus's birthplace. However, Tarṣā is a Persian translation of the Arabic word rāhib (راهب), meaning 'monk' or 'hermit.' The root rahbat signifies fear or awe, hence Tarṣā means 'fearful' or 'awe-struck,' reflecting the monastic ideal. This designation was applied to Christians because monks were prominent and distinct figures in Christian society, choosing solitude and worship in monasteries, caves, or mountains. This practice was absent in Judaism and was not endorsed in Islam. The Quran, in Sūrah al-Ḥadīd, notes that Christians themselves 'invented' monasticism (رهبانیة ابتدعوها), and while they sought God's pleasure, they 'did not observe it with its due observance' (فما رعوها حق رعایتها). Consequently, the Prophet Muḥammad (PBUH) stated: 'The monasticism of my Ummah is sitting in mosques,' emphasizing community over isolation. Thus, Rumi's choice of the word Tarṣā here points to the monastic aspect of Christianity that was conspicuous in the public mind.

This cunning minister appeared intensely pious, and his discourses on the 'secrets of the Evangelion (Injīl),' the zunnār (sacred cord/belt), and prayer captivated the common Christians. The phrase 'hundreds of thousands of Christian men' (صد هزاران مرد ترسا) conveys the vast scale of this infatuation and deception. Later in the narrative, Rumi clarifies the deceptive nature of the minister's actions: 'Outwardly he was an exhorter of religious laws, / But inwardly a piper and a snare.' The word safīr (سفیر) means 'whistling,' a technique hunters used to attract birds. It is at this juncture that Rumi transitions from the story of the cunning minister to a more profound insight: the 'guile of the demonic ego' (makr-i nafs-i ghūl). He asserts that the world is replete with snares and deceptions, and the human ego itself is like a ghūl—a highway robber and deceiver. For this reason, some companions of the Prophet (PBUH) consistently inquired about the 'guile of the ego' rather than merely the virtues of worship or rewards. They sought to understand the pitfalls and hidden traps, not just to perform outward actions. This indicates that Rumi views makr (مکر) not as an inherently evil phenomenon, but as a complex tool for achieving a purpose, which can be either good or bad. The 'guile of the ego' is precisely the malevolent use of this tool.

Key takeaways

• The verse depicts the gathering of deceived followers around the cunning minister who feigned devout Christianity.
• The term Tarṣā was historically used for Christians, translating to 'monk' (those who worship out of awe or fear).
• Rumi, familiar with Konya's Christian monks, held an empathetic view towards Christians, using this narrative as a basis for deeper teachings.
• The story, starting with this verse, sets the stage for Rumi's exploration of makr (cunning) and the 'guile of the demonic ego' (makr-i nafs-i ghūl), and the hidden traps of the world.
• In Rumi's view, makr is like a complex tool, neither inherently good nor bad; its moral valence is determined by the intention of the user.
• The commanding ego (nafs-i ammārah) is likened to a 'ghoul'—a highway robber and deceiver—that diverts humans from the path of truth.