M1:344 — سِرّ پنهانست اندر صد غِلاف / ظاهرش با تُست و باطن بَر خِلاف

Translation: The secret is hidden within a hundred wraps; Its outward seems with you, but its inward is contrary. Meaning: This verse suggests that inner truths and hidden secrets are concealed beneath many layers, and what appears outwardly or is expressed openly does not necessarily reflect the true inner state or belief.

I find this verse to be profoundly pivotal within the context of the story of the Christian minister and the Zoroastrian king, Ashvadeh. It is here that Rumi speaks of taqiyya (dissimulation) and the concealment of faith, offering a deep insight into the very nature of belief. The minister advises his king that killing the Christians is futile, for their religion—their heartfelt faith (īmān)—is hidden. By extinguishing the body, one cannot uproot the seed of faith. This hidden faith, contrary to what one might assume, does not carry the scent of musk or ambergris; that is to say, it is not material or perceptible by the outward senses. The external rites and practices of religion, yes, they have an outward form and are observable, but īmān is that hidden secret (sirr-i pinhān) that resides in the depths of a person's being. Here, Rumi also employs the concept of makr (guile or cunning) and elevates it beyond its common negative connotation. Makr, in itself, is neither good nor bad; it is merely a complex method of achieving a goal, arising from the mind's ability to find indirect pathways. Much like technology, which is a manifestation of makr in its modern form. This cunning can serve evil, but it can equally serve noble purposes. I have told you before that Rumi himself describes Shams-e Tabrizi using this very term of artful cunning. For instance, upon Shams's return from a journey, he writes: "He has a fiercely warm breath / that with magic and enchantment / ties knots on water / and binds the air." This description of Shams as one who ties knots on water and binds the air is not meant to imply deceit or trickery, but rather his extraordinary power to influence and traverse non-obvious paths. Therefore, when the minister says of the Christians, "The secret is hidden within a hundred wraps; / Its outward seems with you, but its inward is contrary," this is a description of the hidden nature of faith, not merely a negative stratagem. This statement, transcending the historical narrative of Christians and Zoroastrians, points to a universal principle regarding human existential truth and the essence of īmān. Faith resides not in appearances and outward manifestations, but in the inner reality, concealed within a hundred wraps. Someone might outwardly conform and appear to agree with you, yet in their inner solitude and true essence, hold an entirely different belief. This illustrates the difficulty of judging the faith and inner truth of individuals and teaches us not to be content with mere appearances.

Key takeaways

• The inner truth and faith of a human being are hidden, veiled by a hundred wraps.
• Outward appearances may contradict the true inner belief and conviction.
• Guile or cunning (makr) is inherently neutral and can be used for both good and ill.
• Judging faith and heartfelt intentions based on outward signs is impossible.
• Esoteric religion (faith) differs from exoteric religion (rituals and practices) and is not externally observable.