In Jalaluddin Rumi's *Masnavi*, the deceptive vizier's outward piety and inward malice serve as an allegory for the trickery of the *nafs* (the carnal soul or ego). Just as the vizier acts as a "lure and a trap" while superficially preaching religious ordinances to the Christians, the *nafs* secretly introduces hidden, self-serving motives into sincere acts of worship. Rumi illustrates this internal spiritual danger by highlighting the rigorous vigilance of the Prophet Muhammad's Companions. Rather than merely focusing on the external merits of obedience, these discerning followers meticulously investigated the hidden faults and ego-driven impurities within their own spiritual practices. By learning to recognize the subtle deceptions of the *nafs* "atom by atom"—distinguishing truth from hypocrisy as clearly as "a flower from celery"—they demonstrated the profound spiritual discernment required to protect the soul from internal sabotage. This narrative shift moves the focus from the vizier's external deceit to the universal human struggle against the ego.

The Trickery of the Nafs and Spiritual Vigilance in the Masnavi

In Book 4 of Jalaluddin Rumi's Masnavi, the poet explores the crucial distinction between outward appearance and inner spiritual reality through the allegory of a demon who usurps Prophet Solomon's throne. By stealing Solomon's ring, the demon assumes control of the kingdom and mimics the prophet's outward actions. However, Rumi emphasizes that despite this flawless physical imitation, the demon lacks Solomon's pure inner essence. Discerning observers—those endowed with spiritual intellect and insight—immediately recognize the imposter, noting that there are vast differences between the true Solomon and the false one. The demon attempts to deceive the people with cunning arguments, but true spiritual sight cannot be blinded by sorcery or superficial claims. Through this narrative, Rumi warns seekers to pass beyond mere titles and outward forms, highlighting that authentic spiritual authority is rooted in divine purity rather than external symbols of worldly power.

The Metaphor of the Demon Impersonating Solomon in the Masnavi

In Section 19 of Book One of the Masnavi, Rumi explores the concept of spiritual discernment (sahib-i dhawq) through a series of vivid metaphors that illustrate the danger of deceptive appearances:

* **Sugar-Coated Poison:** The vizier's discourse is compared to poison dissolved in sugar syrup (jallab-i qand), where the outward sweetness conceals a lethal substance.
* **Tarnishing Silver:** Though silver appears bright and clean, handling it leaves hands and garments blackened, representing how superficially pure speech can corrupt the soul.
* **The Redness of Fire:** Fire's vibrant red embers and sparks are visually enticing, but its true action is destructive and blackening.
* **Blinding Lightning:** Lightning offers a momentary burst of bright light, yet its ultimate effect is to steal the observer's vision (duzd-i basar).

Through these allegories, Rumi emphasizes that only individuals possessing genuine spiritual taste and awareness can look past outward sweetness to perceive ...

Google

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هر که صاحب ذوق بود از گفت او 
لذتی می‌دید و تلخی جفت او
نکته‌ها می‌گفت او آمیخته 
در جلاب قند زهری ریخته
ظاهرش می‌گفت در ره چست شو 
وز اثر می‌گفت جان را سست شو
ظاهر نقره گر اسپیدست و نو 
دست و جامه می سیه گردد ازو
آتش ار چه سرخ رویست از شرر 
تو ز فعل او سیه کاری نگر
برق اگر نوری نماید در نظر 
لیک هست از خاصیت دزد بصر
هر که جز آگاه و صاحب ذوق بود 
گفت او در گردن او طوق بود
مدتی شش سال در هجران شاه 
شد وزیر اتباع عیسی را پناه
دین و دل را کل بدو بسپرد خلق 
پیش امر و حکم او می‌مرد خلق

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## English translation
Whoever was a person of taste (dhawq), from his speech
perceived a pleasure, but bitterness paired with it.
He spoke subtle points mixed [with poison],
pouring poison into a julep of sugar.
Outwardly he said, "Be nimble on the path,"
but by its effect said, "O soul, grow sluggish."
The outward appearance of silver may be white and new,
but hand and garment grow black from it.
Fire, though red-faced from its sparks—
look at its action: you see dark workings.
Lightning, if it shows a light to the eye,
yet by its nature is a thief of sight.
Whoever was neither aware nor a person of taste (dhawq),
his speech was a collar around that person's neck.
For a period of six years, in separation from the king,
the vizier became the refuge of the followers of Jesus.
The people wholly entrusted their religion and heart to him;
the people died before his command and judgment.

دفتر اول - بخش ۱۹ - فهم کردن حاذقان نصاری مکر وزیر را / Book One - Section 19 - The Intelligent Christians Understanding the Vizier's Deceit

In Jalaluddin Rumi's *Masnavi*, following his successful infiltration of the Christian community, the deceptive vizier embarks on a campaign of spiritual subversion. He delivers teachings that appear outwardly pious but are inwardly destructive, a method Rumi metaphorically describes as "pouring poison into a julep of sugar." While the vizier's rhetoric overtly encourages believers to be spiritually nimble, its hidden psychological effect renders their souls sluggish. Through this narrative, Rumi highlights the importance of spiritual discernment. He contrasts the spiritually aware—the "people of taste" (*dhawq*)—who intuitively sense the underlying bitterness and danger in the vizier's words, with the unaware masses. Lacking true insight, the majority of the Christians become entirely captivated, blindly entrusting their faith to the vizier and following his corrupt directives to their own spiritual ruin.

The Vizier's Deceptive Preaching and Spiritual Poison in the Masnavi

Root URL: https://ganjoor.net/
Source URL: https://ganjoor.net/

This Reference node represents the source used by the Literature-to-1Cademy migration agent.

Ganjoor

## Original content
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در میان شاه و او پیغامها 
شاه را پنهان بدو آرامها
آخر الامر از برای آن مراد 
تا دهد چون خاک ایشان را به باد
پیش او بنوشت شه کای مقبلم 
وقت آمد زود فارغ کن دلم
گفت اینک اندر آن کارم شها 
کافکنم در دین عیسی فتنه‌ها

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## English translation
Between the king and the minister, secret messages passed; through him the king received hidden reassurances. At last, for the sake of that aim, so that he might scatter them like dust to the wind, the king wrote to him: "O favored one, the time has come; quickly put my heart at ease." He replied, "I am now at work on that matter, O king: I will sow dissensions within the religion of Jesus."

دفتر اول - بخش ۲۰ - پیغام شاه پنهان با وزیر / Book One - Section 20 - The Secret Message of the King to the Vizier

Metaphors of Deceptive Appearances and Spiritual Discernment in the Masnavi

In Jalaluddin Rumi's Masnavi, after establishing his spiritual authority through deceptive sermons, the vizier employs a new psychological tactic: he abruptly ceases his preaching and enters a strict seclusion for forty to fifty days. This strategic withdrawal is specifically designed to cast a burning longing among the Christian disciples, who become profoundly desperate due to the separation from his guidance. By feigning intense ascetic discipline and claiming he is not permitted to come out, the vizier artificially inflates his perceived spiritual necessity. The disciples, begging for his return, compare themselves to abandoned orphans and to fish writhing on dry land. Through this narrative event, Rumi illustrates how the vizier expertly manipulates their devotion, deepening their blind emotional dependency to set the stage for their ultimate devastation.

The Vizier's Deceptive Seclusion to Cultivate Dependence in the Masnavi

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ساخت طوماری به نام هر یکی 
نقش هر طومار دیگر مسلکی
حکمهای هر یکی نوعی دگر 
این خلاف آن ز پایان تا به سر
در یکی راه ریاضت را و جوع 
رکن توبه کرده و شرط رجوع
در یکی گفته ریاضت سود نیست 
اندرین ره مخلصی جز جود نیست
در یکی گفته که جوع و جود تو 
شرک باشد از تو با معبود تو
جز توکل جز که تسلیم تمام 
در غم و راحت همه مکرست و دام
در یکی گفته که واجب خدمتست 
ور نه اندیشهٔ توکل تهمتست
در یکی گفته که امر و نهیهاست 
بهر کردن نیست شرح عجز ماست
تا که عجز خود بینیم اندر آن 
قدرت او را بدانیم آن زمان
در یکی گفته که عجز خود مبین 
کفر نعمت کردنست آن عجز هین
قدرت خود بین که این قدرت ازوست 
قدرت تو نعمت او دان که هوست
در یکی گفته کزین دو بر گذر 
بت بود هر چه بگنجد در نظر
در یکی گفته مکش این شمع را 
کین نظر چون شمع آمد جمع را
از نظر چون بگذری و از خیال 
کشته باشی نیم شب شمع وصال
در یکی گفته بکش باکی مدار 
تا عوض بینی نظر را صد هزار
که ز کشتن شمع جان افزون شود 
لیلی‌ات از صبر تو مجنون شود
ترک دنیا هر که کرد از زهد خویش 
بیش آید پیش او دنیا و بیش
در یکی گفته که آنچت داد حق 
بر تو شیرین کرد در ایجاد حق
بر تو آسان کرد و خوش آن را بگیر 
خویشتن را در میفکن در زحیر
در یکی گفته که بگذار آن خود 
کان قبول طبع تو ردست و بد
راههای مختلف آسان شدست 
هر یکی را ملتی چون جان شدست
گر میسر کردن حق ره بدی 
هر جهود و گبر ازو آگه بدی
در یکی گفته میسر آن بود 
که حیات دل غذای جان بود
هر چه ذوق طبع باشد چون گذشت 
بر نه آرد همچو شوره ریع و کشت
جز پشیمانی نباشد ریع او 
جز خسارت پیش نارد بیع او
آن میسر نبود اندر عاقبت 
نام او باشد معسر عاقبت
تو معسر از میسر بازدان 
عاقبت بنگر جمال این و آن
در یکی گفته که استادی طلب 
عاقبت‌بینی نیابی در حسب
عاقبت دیدند هر گون ملتی 
لاجرم گشتند اسیر زلتی
عاقبت دیدن نباشد دست‌باف 
ورنه کی بودی ز دینها اختلاف
در یکی گفته که استا هم توی 
زانک استا را شناسا هم توی
مرد باش و سخرهٔ مردان مشو 
رو سر خود گیر و سرگردان مشو
در یکی گفته که این جمله یکیست 
هر که او دو بیند احول مردکیست
در یکی گفته که صد یک چون بود 
این کی اندیشد مگر مجنون بود
هر یکی قولیست ضد هم‌دگر 
چون یکی باشد یکی زهر و شکر
تا ز زهر و از شکر در نگذری 
کی تو از گلزار وحدت بو بری
این نمط وین نوع ده طومار و دو 
بر نوشت آن دین عیسی را عدو

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## English translation
He made a scroll in the name of each one;
The content of each scroll was a different path.
The injunctions of each were of a different kind—
This contrary to that, from end to beginning.
In one, the path of asceticism and hunger
Was made the pillar of repentance and condition of return.
In one he said: asceticism is of no use;
On this path there is no deliverance except generosity.
In one he said: your hunger and your generosity
Would be associating partners with your Worshipped One—
Except trust in God, except complete submission;
In sorrow and ease, all else is deceit and snare.
In one he said: service is obligatory;
Otherwise the thought of trust is a false accusation.
In one he said: there are commands and prohibitions—
They are not for doing; they are an account of our incapacity,
So that we may see our own incapacity in them
And know His power at that moment.
In one he said: do not look at your own incapacity—
That incapacity is ingratitude for blessings, beware!
See your own power, for this power is from Him;
Know your power as His blessing, for He is it.
In one he said: pass beyond these two—
Whatever can be contained in sight is an idol.
In one he said: do not extinguish this candle,
For this sight is like a candle for the assembly.
When you pass beyond sight and imagination,
You will have extinguished the candle of union at midnight.
In one he said: extinguish it, have no fear—
So that you may see a hundred thousand in exchange for sight,
For from extinguishing the candle the soul increases,
And your Layla will grow mad through your patience.
Whoever renounces the world through their own asceticism,
More of the world will come before them, and more.
In one he said: what the Truth has given you
The Truth has made sweet for you in creation;
He has made it easy and pleasant—take it;
Do not cast yourself into hardship.
In one he said: abandon that self of yours,
For what your nature accepts is rejected and bad.
The different paths have become easy;
Each has become a religion, like a soul.
If God's making-easy were itself the path,
Every Jew and Zoroastrian would know of it.
In one he said: that which is truly made easy
Is the life of the heart, the nourishment of the soul.
Whatever has the taste of mere nature—when it passes—
Yields nothing, like saline soil, no return or crop.
Its yield is nothing but regret;
Its trade brings nothing forward but loss.
That was not easy in the end;
In the end its name will be difficulty.
Distinguish the difficult from the easy;
Look toward the end, at the beauty of this and that.
In one he said: seek a master;
You will not find foresight through noble lineage.
Every kind of community has looked toward the end;
Therefore they inevitably became captives of error.
Seeing the end is not a handmade craft—
Otherwise, when would there be disagreement among religions?
In one he said: the master is also you,
For you are also the one who knows the master.
Be a man, and do not be made a tool of men;
Go, take your own way, and do not wander bewildered.
In one he said: all this is one;
Whoever sees two is a cross-eyed little man.
In one he said: how can a hundred be one?
Who would think this unless he were mad?
Each statement is contrary to the others—
How can there be one when one is poison and one is sugar?
Until you pass beyond poison and sugar,
When will you catch the fragrance from the rose garden of unity?
In this manner and style, ten scrolls and two
Were written by that enemy of the religion of Jesus.

دفتر اول - بخش ۲۲ - تخلیط وزیر در احکام انجیل / Book One - Section 22 - The Vizier's Falsification in the Precepts of the Gospel

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جمله گفتند ای حکیم رخنه‌جو 
این فریب و این جفا با ما مگو
چارپا را قدر طاقت بار نِه 
بر ضعیفان قدر قوّت کار نِه
دانهٔ هر مرغ اندازهٔ ویست 
طعمهٔ هر مرغ انجیری کیست
طفل را گر نان دهی بر جای شیر 
طفل مسکین را از آن نان مرده گیر
چونک دندانها بر آرد بعد از آن 
هم بخود گردد دلش جویای نان
مرغ پَر نارسته چون پران شود 
لقمهٔ هر گربهٔ دران شود
چون بر آرد پر بپرّد او بخوَد 
بی‌تکلف بی‌صفیر نیک و بد
دیو را نطق تو خامش می‌کند 
گوش ما را گفت تو هش می‌کند
گوش ما هوشست چون گویا توی 
خشک ما بحرست چون دریا توی
با تو ما را خاک بهتر از فلک 
ای سماک از تو منور تا سمک
بی‌تو ما را بر فلک تاریکیست 
با تو ای ماه این فلک باری کیست
صورت رفعت بود افلاک را 
معنی رفعت روان پاک را
صورت رفعت برای جسمهاست 
جسمها در پیش معنی اسمهاست

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## English translation
All said: O sage who searches for breaches,
do not speak to us of this as deception and disloyalty.
Load a beast of burden only according to its capacity;
put work upon the weak only according to their strength.
Each bird's grain is proportioned to it;
when is a fig the food of every bird?
If you give a child bread instead of milk,
reckon that poor child dead from that bread.
When later it grows teeth,
its heart will turn by itself toward seeking bread.
When a bird whose feathers have not grown tries to fly,
it becomes a morsel for every ravening cat.
When it grows feathers, it flies by itself,
without strain, without any whistle-call of good or bad.
Your speech makes the demon silent;
your saying makes our ears mindful.
Our ear is intelligence itself when you are the speaker;
our dry land is an ocean when you are the sea.
With you, earth is better for us than heaven,
O one by whom all is illumined from Simak to samak.
Without you, heaven is darkness for us;
with you, O moon, what weight has this heaven?
The heavens possess the form of loftiness;
the pure soul possesses the meaning of loftiness.
The form of loftiness belongs to bodies;
bodies, before meaning, are mere names.

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