M1:369 — بهر این بعضی صَحابه از رسول / مُلتمِس بودند مکرِ نفسِ غول

Translation: For this reason, some Companions from the Prophet / would ask for the cunning (makr) of the ghoul-like soul (nafs-i ghoul). Meaning: This verse states that some of the Prophet's companions sought his guidance not primarily on merits of worship, but on how to recognize and avoid the deceptive tricks and cunning of the misleading, ghoul-like ego.

Here, Rumi refers to the story of the cunning Christian vizier who, outwardly, preached religious decrees but inwardly was a “whistler and a trap-setter” (safīr o dām); like a hunter who lures birds into a snare by whistling and imitating their calls. From this analogy, Rumi immediately transitions to a deeper point: that the world is full of traps and bait, and the human nafs (ego/soul) itself is the greatest trap-setter. This is where Rumi introduces the example of the Prophet’s Companions. These astute and discerning Companions would consistently ask the Prophet not merely about the merits and rewards of worship, but rather about the “pitfalls” (żarbeh-khor-hā), the “slippery places” (laghzeshgāh-hā), and the “traps” (dām-hā) that lay hidden. It was as if they were saying: O Prophet, we know the rewards of worship, but we do not know the cunning of the nafs. What are these traps, these wiles of the ghoul-like ego, these deceptions that appear in the guise of devotion and sincerity? Tell us about these. The word makr here is not used in an inherently negative sense, but rather signifies the employment of complex strategies and means to achieve an end. Whether makr is good or bad depends on its objective. However, when we speak of makr-i nafs (the cunning of the ego), its objective is deceit and misguidance, thus the makr of the ego is inherently negative and perilous. The term ghoul in the belief of the Arabs of that era referred to highway-robbing jinn in the desert. Rumi, here, likens the commanding and deceptive human nafs to such a ghoul that waylays humans and leads them astray. The nafs, this inner brigand, is precisely this cunning and deceptive, capable of trickery even in the garb of goodness and worship. The Companions possessed such discernment that they could distinguish “roses” from “celery” (gol az karafs) and asked the Prophet to reveal these hidden traps to them. This demonstrates a profound insight: recognizing hidden evils is sometimes more crucial than acknowledging obvious good deeds.

Key takeaways

• The world is full of traps, and the human nafs (ego) is the greatest trap-setter.
• The cunning of the nafs is deceit and misguidance, which can appear in the guise of good deeds and worship.
• The astute Companions prioritized understanding pitfalls over knowing rewards.
• Makr (cunning) is morally neutral; its intent and objective determine its ethical quality.
• Rumi likens the commanding nafs to a ghoul (desert brigand) that waylays humans.