1Cademy - دفتر سوم - بخش ۱۹۵ - گفتن شیطان قریش را کی به جنگ احمد آیید کی من یاریها کنم وقبیلهٔ خود را بیاری خوانم و وقت ملاقات صفین گریختن / Book Three - Section 195 - Satan Telling the Quraysh, Come to War Against Ahmad, for I Will Help and Call My Tribe to Help, and Fleeing at the Time of the Encounter of the Two Ranks

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مثنوی معنوی: دفتر سوم / Masnavi: Book Three

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دفتر سوم - بخش ۱۹۵ - گفتن شیطان قریش را کی به جنگ احمد آیید کی من یاریها کنم وقبیلهٔ خود را بیاری خوانم و وقت ملاقات صفین گریختن / Book Three - Section 195 - Satan Telling the Quraysh, 'Come to War Against Ahmad, for I Will Help and Call My Tribe to Help,' and Fleeing at the Time of the Encounter of the Two Ranks

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همچو شیطان در سپه شد صد یکم
خواند افسون که اننی جار لکم

چون قریش از گفت او حاضر شدند
هر دو لشکر در ملاقان آمدند

دید شیطان از ملایک اسپهی
سوی صف مؤمنان اندر رهی

آن جنودا لم تروها صف زده
گشت جان او ز بیم آتشکده

پای خود وا پس کشیده می‌گرفت
که همی‌بینم سپاهی من شگفت

ای اخاف الله ما لی منه عون
اذهبوا انی اری ما لاترون

گفت حارث ای سراقه شکل هین
دی چرا تو می‌نگفتی اینچنین

گفت این دم من همی‌بینم حرب
گفت می‌بینی جعاشیش عرب

می‌نبینی غیر این لیک ای تو ننگ
آن زمان لاف بود این وقت جنگ

دی همی‌گفتی که پایندان شدم
که بودتان فتح و نصرت دم‌بدم

دی زعیم الجیش بودی ای لعین
وین زمان نامرد و ناچیز و مهین

تا بخوردیم آن دم تو و آمدیم
تو بتون رفتی و ما هیزم شدیم

چونک حارث با سراقه گفت این
از عتابش خشمگین شد آن لعین

دست خود خشمین ز دست او کشید
چون ز گفت اوش درد دل رسید

سینه‌اش را کوفت شیطان و گریخت
خون آن بیچارگان زین مکر ریخت

چونک ویران کرد چندین عالم او
پس بگفت این بری منکم

کوفت اندر سینه‌اش انداختش
پس گریزان شد چو هیبت تاختش

نفس و شیطان هر دو یک تن بوده‌اند
در دو صورت خویش را بنموده‌اند

چون فرشته و عقل کایشان یک بدند
بهر حکمتهاش دو صورت شدند

دشمنی داری چنین در سر خویش
مانع عقلست و خصم جان و کیش

یکنفس حمله کند چون سوسمار
پس بسوراخی گریزد در فرار

در دل او سوراخها دارد کنون
سر ز هر سوراخ می‌آرد برون

نام پنهان گشتن دیو از نفوس
واندر آن سوراخ رفتن شد خنوس

که خنوسش چون خنوس قنفذست
چون سر قنفذ ورا آمد شذست

که خدا آن دیو را خناس خواند
کو سر آن خارپشتک را بماند

می نهان گردد سر آن خارپشت
دم‌بدم از بیم صیاد درشت

تا چو فرصت یافت سر آرد برون
زین چنین مکری شود مارش زبون

گرنه نفس از اندرون راهت زدی
ره‌زنان را بر تو دستی کی بدی

زان عوان مقتضی که شهوتست
دل اسیر حرص و آز و آفتست

زان عوان سر شدی دزد و تباه
تا عوانان را به قهر تست راه

در خبر بشنو تو این پند نکو
بیم جنبیکم لکم اعدی عدو

طمطراق این عدو مشنو گریز
کو چو ابلیسست در لج و ستیز

بر تو او از بهر دنیا و نبرد
آن عذاب سرمدی را سهل کرد

چه عجب گر مرگ را آسان کند
او ز سحر خویش صد چندان کند

سحر کاهی را به صنعت که کند
باز کوهی را چو کاهی می‌تند

زشتها را نغز گرداند به فن
نغزها را زشت گرداند به ظن

کار سحر اینست کو دم می‌زند
هر نفس قلب حقایق می‌کند

آدمی را خر نماید ساعتی
آدمی سازد خری را وآیتی

این چنین ساحر درون تست و سر
ان فی الوسواس سحرا مستتر

اندر آن عالم که هست این سحرها
ساحران هستند جادویی‌گشا

اندر آن صحرا که رست این زهر تر
نیز روییدست تریاق ای پسر

گویدت تریاق از من جو سپر
که ز زهرم من به تو نزدیکتر

گفت او سحرست و ویرانی تو
گفت من سحرست و دفع سحر او

English translation

Like Satan, he entered the army as its hundred-and-first, reciting the charm: "Verily I am a protector for you" (innī jārun lakum).

When the Quraysh were made ready by his words, both armies came face to face for the encounter.

Satan saw a host of angels on the way toward the ranks of the believers—

those troops "whom you do not see" (junūdan lam tarawhā), drawn up in ranks; his soul was made a fire-temple by fear.

He began pulling his foot back, saying, "I behold an army—what a marvel!

'I fear God; I have no help from Him. Go! Verily I see what you do not see.'" (innī akhāfu Allāha, mā lī minhu ʿawn; idhabū innī arā mā lā tarawna)

Al-Ḥārith said, "O you who wear the guise of Suraqa, hear me! Why did you not speak thus yesterday?"

He said, "At this moment I see war." He said, "You see the rabble of the Arabs.

You see nothing more than this—but O you disgrace! That time was boasting; now is the hour of war.

Yesterday you were saying, 'I have become your guarantor, that victory and triumph shall be yours moment by moment.'

Yesterday you were the commander of the army, O accursed one, and now you are unmanly, worthless, and contemptible.

We swallowed your words and came— you went into the furnace and we became the firewood."

When al-Ḥārith said this to Suraqa, the accursed one grew furious at his reproach.

In anger he wrenched his hand free from his hand, for the words of al-Ḥārith had cut him to the heart.

Satan struck him on the chest and fled; the blood of those helpless ones was shed by this deceit.

When he had laid waste so many a world, he then declared, "Verily I am quit of you" (innī barīʾun minkum).

He struck him on the chest and flung him down, then fled when terror drove him headlong.

The nafs and Satan are both one single being, who has shown itself in two forms—

just as the angel and the intellect, which were one, became two forms by reason of divine wisdom.

Such an enemy you carry within your own head— a barrier to intellect, a foe of soul and faith.

For one instant it attacks like a lizard (sūsumār), then in flight it darts into a hole.

In your heart it now has many holes; from every hole it raises its head.

The name for the demon's hiding from souls and slipping into that hole is khunūs (lurking withdrawal).

For its khunūs is like the khunūs of the hedgehog (qunfudh); the way of the hedgehog's head has become its way of concealment.

God called that demon the Khannās (the Lurking Withdrawer), for it resembles the head of that little hedgehog (khārpushtak).

The head of the hedgehog hides itself moment by moment out of fear of the fierce hunter—

until, finding its chance, it thrusts its head out again; by just such a trick the snake becomes its prey.

If the nafs were not waylaying you from within, how would the highway robbers ever have power over you?

Through that agent-in-chief which is desire (shahwat), the heart is made captive to greed (ḥirs), lust (āz), and affliction.

Through that agent-in-chief you became the ringleader of theft and ruin, so that the agents have the road to overpower you by force.

Hear this good counsel in the ḥadīth: "I fear… it is your most inveterate enemy" (innī akhāfu… janabīkum lakum aʿdā ʿaduww).

Do not heed the bluster of this enemy—flee! For it is like Iblīs in obstinacy and strife.

For the sake of this world and battle, it made that eternal torment seem easy upon you.

What wonder if it makes death seem easy? Through its sorcery it can do a hundredfold more.

By craft, its sorcery makes a straw into a mountain, and again spins a mountain down to a straw.

It turns ugly things beautiful through cunning, and turns beautiful things ugly through illusion.

This is the work of sorcery: it breathes its spell, and with every breath it counterfeits the realities (qalb-i ḥaqāʾiq).

For a time it makes a human appear as a donkey, and fashions a donkey to seem a human and a marvel.

Such a sorcerer is within you, at your very head; "Verily in the waswās there is hidden sorcery" (inna fī l-waswāsi siḥran mustatar).

In that realm where these sorceries exist, there are sorcerers who undo the magic.

In the desert where this potent poison has grown, the antidote (tiryāq) has also grown, O son.

The antidote says to you: "Seek shelter in me, for I am nearer to you than the poison."

His word is sorcery and your ruin; my word is sorcery and the repelling of his sorcery.

Updated 2026-05-09

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