## Original content
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این حدیثش همچو دودست ای اله 
دست گیر ار نه گلیمم شد سیاه
من به حجت بر نیایم با بلیس 
کوست فتنهٔ هر شریف و هر خسیس
آدمی کو علم الاسما بگست 
در تک چون برق این سگ بی تکست
از بهشت انداختش بر روی خاک 
چون سمک در شست او شد از سماک
نوحهٔ انا ظلمنا می‌زدی 
نیست دستان و فسونش را حدی
اندرون هر حدیث او شرست 
صد هزاران سحر در وی مضمرست
مردی مردان ببندد در نفس 
در زن و در مرد افروزد هوس
ای بلیس خلق‌سوز فتنه‌جو 
بر چیم بیدار کردی راست گو

</div>

## English translation
This speech of his is like smoke, O God; take my hand, otherwise my blanket will be blackened. I cannot come out victorious in argument against Iblīs, for he is the sedition of every noble and every base person. Adam, who spread abroad the Knowledge of the Names, was without recourse against the lightning-like rush of this dog. He cast him from Paradise onto the face of the earth; like a fish (samak) he fell into his hook from the height of Simāk. He was crying the lament, "We have wronged ourselves"; there is no limit to Iblīs's tricks and spells. Inside every speech of his there is evil; hundreds of thousands of sorceries are concealed in it. He binds the manliness of men in a single breath; he inflames desire in women and men. O Iblīs, creation-burning, sedition-seeking one, tell the truth: why did you wake me?

دفتر دوم - بخش ۶۸ - نالیدن معاویه به حضرت حق تعالی از ابلیس و نصرت خواستن / Book Two - Section 68 - Mu'awiya Lamenting to God Almighty About Iblis and Seeking Help

In Book 2 of Jalaluddin Rumi's *Masnavi*, during the confrontation between the ruler Mu'awiya and Iblis (Satan), Mu'awiya firmly rejects the devil's deceptive arguments by employing the metaphors of a highwayman and a false merchant. When Iblis attempts to justify his actions and present himself as a well-meaning buyer of spiritual goods, Mu'awiya immediately sees through the trickery. He argues that a highway robber has no genuine business with a stranger or merchant, asserting that any outward show of being a buyer is pure craftiness. Rumi uses this exchange to illustrate that Satan's offerings and outward appearances of helpfulness are merely sophisticated traps designed to rob the believer of their spiritual wealth. The passage emphasizes the necessity of seeking divine refuge—as Mu'awiya cries out to God—when faced with the relentless envy and deceptive rhetoric of the ultimate adversary.

Mu'awiya's Metaphor of Iblis as a Highwayman and False Merchant in the Masnavi

## Original content
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گفت امیر ای راه‌زن حجت مگو 
مر ترا ره نیست در من ره مجو
ره‌زنی و من غریب و تاجرم 
هر لباساتی که آری کی خرم
گرد رخت من مگرد از کافری 
تو نه‌ای رخت کسی را مشتری
مشتری نبود کسی را راه‌زن 
ور نماید مشتری مکرست و فن
تا چه دارد این حسود اندر کدو 
ای خدا فریاد ما را زین عدو
گر یکی فصلی دگر در من دمد 
در رباید از من این ره‌زن نمد

</div>

## English translation
The Amir said: O highwayman, offer no proof-argument; you have no road into me, so seek no road in me. You are a road-robber, and I am a stranger and a merchant; whatever goods you bring, how could I buy them? Do not circle around my goods out of unbelief; you are not the buyer of anyone's goods. A highwayman is no buyer for anyone; if he shows himself as a buyer, it is trickery and craft. What does this envious one have in his gourd? O God, hear our cry against this enemy. If he breathes one more discourse into me, this highwayman will snatch my felt-cloak from me.

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## Original content
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گفت امیر او را که اینها راستست 
لیک بخش تو ازینها کاستست
صد هزاران را چو من تو ره زدی 
حفره کردی در خزینه آمدی
آتشی از تو نسوزم چاره نیست 
کیست کز دست تو جامه‌ش پاره نیست
طبعت ای آتش چو سوزانیدنیست 
تا نسوزانی تو چیزی چاره نیست
لعنت این باشد که سوزانت کند 
اوستاد جمله دزدانت کند
با خدا گفتی شنیدی روبرو 
من چه باشم پیش مکرت ای عدو
معرفتهای تو چون بانگ صفیر 
بانگ مرغانست لیکن مرغ گیر
صد هزاران مرغ را آن ره زدست 
مرغ غره کآشنایی آمدست
در هوا چون بشنود بانگ صفیر 
از هوا آید شود اینجا اسیر
قوم نوح از مکر تو در نوحه‌اند 
دل کباب و سینه شرحه شرحه‌اند
عاد را تو باد دادی در جهان 
در فکندی در عذاب و اندهان
از تو بود آن سنگسار قوم لوط 
در سیاهابه ز تو خوردند غوط
مغز نمرود از تو آمد ریخته 
ای هزاران فتنه‌ها انگیخته
عقل فرعون ذکی فیلسوف 
کور گشت از تو نیابید او وقوف
بولهب هم از تو نااهلی شده 
بوالحکم هم از تو بوجهلی شده
ای برین شطرنج بهر یاد را 
مات کرده صد هزار استاد را
ای ز فرزین‌بندهای مشکلت 
سوخته دلها سیه گشته دلت
بحر مکری تو خلایق قطره‌ای 
تو چو کوهی وین سلیمان ذره‌ای
کی رهد از مکر تو ای مختصم 
غرق طوفانیم الا من عصم
بس ستارهٔ سعد از تو محترق 
بس سپاه و جمع از تو مفترق

</div>

## English translation
The Amir said to him: These things are true, but your portion in them falls short. You have waylaid hundreds of thousands like me; you dug a breach and entered the treasury. There is no remedy: I cannot but be burned by a fire from you; who is there whose garment has not been torn by your hand? Your nature, O fire, is to burn; until you burn something, there is no remedy. This is the curse: that it makes you a burner; it makes you master of all thieves. You spoke with God and heard Him face to face; what am I before your cunning, O enemy? Your kinds of knowledge are like the whistle-call: it is the sound of birds, but it is a bird-catcher. That call has waylaid hundreds of thousands of birds; the deluded bird thinks a familiar one has come. When it hears the whistle in the air, it comes down from the air and becomes captive here. The people of Noah are wailing because of your trickery; hearts are roasted and breasts are torn piece by piece. You gave the people of Aad to the wind in the world; you cast them into torment and sorrows. The stoning of the people of Lot was from you; because of you they plunged into the black water. Nimrod’s brain came to be scattered because of you, O you who have stirred up thousands of seditions. Pharaoh’s keen, philosophizing intellect was blinded by you; he found no awareness. Abu Lahab too became unworthy through you; Abu al-Hakam too became Abu Jahl through you. O you who, on this chessboard, for mere play, have checkmated a hundred thousand masters. O you by whose difficult queen-traps hearts have burned and your own heart has blackened. You are an ocean of cunning; creatures are a drop. You are like a mountain, and this Solomon is a mote. Who can escape your cunning, O adversary? We are drowned in the flood except the one whom He protects. Many a fortunate star has been burned up by you; many an army and company has been scattered by you.

دفتر دوم - بخش ۶۵ - باز تقریر کردن معاویه با ابلیس مکر او را / Book Two - Section 65 - Mu'awiya Again Recounting to Iblis His Deceit

## Original content
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گفت ابلیسش گشای این عقده‌ها 
من محکم قلب را و نقد را
امتحان شیر و کلبم کرد حق 
امتحان نقد و قلبم کرد حق
قلب را من کی سیه‌رو کرده‌ام 
صیرفی‌ام قیمت او کرده‌ام
نیکوان را رهنمایی می‌کنم 
شاخه‌های خشک را بر می‌کنم
این علفها می‌نهم از بهر چیست 
تا پدید آید که حیوان جنس کیست
گرگ از آهو چو زاید کودکی 
هست در گرگیش و آهویی شکی
تو گیاه و استخوان پیشش بریز 
تا کدامین سو کند او گام تیز
گر به سوی استخوان آید سگست 
ور گیا خواهد یقین آهو رگست
قهر و لطفی جفت شد با همدگر 
زاد ازین هر دو جهانی خیر و شر
تو گیاه و استخوان را عرضه کن 
قوت نفس و قوت جان را عرضه کن
گر غذای نفس جوید ابترست 
ور غذای روح خواهد سرورست
گر کند او خدمت تن هست خر 
ور رود در بحر جان یابد گهر
گرچه این دو مختلف خیر و شرند 
لیک این هر دو به یک کار اندرند
انبیا طاعات عرضه می‌کنند 
دشمنان شهوات عرضه می‌کنند
نیک را چون بد کنم یزدان نیم 
داعیم من خالق ایشان نیم
خوب را من زشت سازم رب نه‌ام 
زشت را و خوب را آیینه‌ام
سوخت هندو آینه از درد را 
کین سیه‌رو می‌نماید مرد را
گفت آیینه گناه از من نبود 
جرم او را نه که روی من زدود
او مرا غماز کرد و راست‌گو 
تا بگویم زشت کو و خوب کو
من گواهم بر گوا زندان کجاست 
اهل زندان نیستم ایزد گواست
هر کجا بینم نهال میوه‌دار 
تربیتها می‌کنم من دایه‌وار
هر کجا بینم درخت تلخ و خشک 
می‌برم من تا رهد از پشک مشک
خشک گوید باغبان را کای فتی 
مر مرا چه می‌بری سر بی خطا
باغبان گوید خمش ای زشت‌خو 
بس نباشد خشکی تو جرم تو
خشک گوید راستم من کژ نیم 
تو چرا بی‌جرم می‌بری پیم
باغبان گوید اگر مسعودیی 
کاشکی کژ بودیی تر بودیی
جاذب آب حیاتی گشتیی 
اندر آب زندگی آغشتیی
تخم تو بد بوده است و اصل تو 
با درخت خوش نبوده وصل تو
شاخ تلخ ار با خوشی وصلت کند 
آن خوشی اندر نهادش بر زند

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## English translation
Iblis said to him: 'Loosen these knots. I am the touchstone for the counterfeit and the genuine. God made me the test of lion and dog; God made me the test of genuine coin and counterfeit. When have I blackened the face of the counterfeit? I am an assayer; I have set its value. I guide the good; I uproot the dry branches. Why do I set out these grasses? So that it may become clear what kind of animal the creature is. If a child is born of wolf and gazelle, there is doubt about its wolfishness and gazelle-nature. Cast grass and bone before it, to see toward which side it steps quickly. If it comes toward the bone, it is a dog; if it wants grass, it is surely gazelle-veined. Wrath and grace were coupled together; from these two a world of good and evil was born. Offer grass and bone; offer the nourishment of the nafs and the nourishment of the soul. If it seeks the nafs's food, it is tailless/defective; if it wants the soul's food, it is a lord. If it serves the body, it is an ass; if it goes into the ocean of the soul, it finds a pearl. Though these two, good and evil, are different, both are engaged in one work. The prophets offer acts of obedience; enemies offer lusts. How could I make the good bad? I am not God. I am a summoner; I am not their creator. Do I make the beautiful ugly? I am not the Lord. I am the mirror of both ugly and beautiful. The dark-skinned man burned the mirror out of pain, because it shows a man as black-faced. The mirror said: "The fault was not mine; do not charge him with the crime of having polished my face. He made me an informer and truth-teller, so that I may say where the ugly is and where the beautiful is." I am a witness; where is prison for a witness? I am not one of the prisoners; God is witness. Wherever I see a fruit-bearing sapling, I tend it like a nurse. Wherever I see a bitter, dry tree, I cut it down so that musk may be freed from dung. The dry tree says to the gardener, "O young man, why do you cut me down? My head is without fault." The gardener says, "Be silent, ugly-natured one. Is your dryness itself not enough of a crime?" The dry one says, "I am straight; I am not crooked. Why do you cut my foot without crime?" The gardener says, "If you were blessed, would that you had been crooked but moist. You would have become a drawer of the water of life and been steeped in the water of life. Your seed has been bad, and your origin; you have not been joined to the sweet tree. If a bitter branch is joined to a sweet one, that sweetness strikes into its nature."

دفتر دوم - بخش ۶۶ - باز جواب گفتن ابلیس معاویه را / Book Two - Section 66 - Iblis Answering Mu'awiya Again

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دفتر دوم - بخش ۶۷ - عنف کردن معاویه با ابلیس / Book Two - Section 67 - Mu'awiya Rebuking Iblis

## Original content
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گفت هر مردی که باشد بد گمان 
نشنود او راست را با صد نشان
هر درونی که خیال‌اندیش شد 
چون دلیل آری خیالش بیش شد
چون سخن در وی رود علت شود 
تیغ غازی دزد را آلت شود
پس جواب او سکوتست و سکون 
هست با ابله سخن گفتن جنون
تو ز من با حق چه نالی ای سلیم 
تو بنال از شر آن نفس لئیم
تو خوری حلوا ترا دنبل شود 
تب بگیرد طبع تو مختل شود
بی گنه لعنت کنی ابلیس را 
چون نبینی از خود آن تلبیس را
نیست از ابلیس از تست ای غوی 
که چو روبه سوی دنبه می‌روی
چونک در سبزه ببینی دنبه‌ها 
دام باشد این ندانی تو چرا
زان ندانی کت ز دانش دور کرد 
میل دنبه چشم و عقلت کور کرد
حبک الاشیاء یعمیک یصم 
نفسک السودا جنت لا تختصم
تو گنه بر من منه کژ کژ مبین 
من ز بد بیزارم و از حرص و کین
من بدی کردم پشیمانم هنوز 
انتظارم تا دیم گردد تموز
متهم گشتم میان خلق من 
فعل خود بر من نهد هر مرد و زن
گرگ بیچاره اگرچه گرسنست 
متهم باشد که او در طنطنه‌ست
از ضعیفی چون نتواند راه رفت 
خلق گوید تخمه است از لوت زفت

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## English translation
He said: Any person who is suspicious will not listen to the truth, even with a hundred signs. Any inward self that has become given to imagining, when you bring proof, its imagining only increases. When speech enters it, it turns into a sickness or pretext; the warrior's sword becomes a tool for the thief. Therefore the answer to him is silence and stillness; speaking with a fool is madness. Why do you complain of me before God, O simple one? Complain of the evil of that vile lower self. You eat halva and it becomes a boil in you; fever seizes you and your temperament is disordered. You curse Iblis without cause, because you do not see that deception arising from yourself. It is not from Iblis; it is from you, O misguided one, since like a fox you go toward the sheep's fat-tail. When you see fat-tails in the grass, it is a trap; why do you not know this? You do not know because desire for the fat-tail has driven you far from knowledge; craving for the fat-tail has blinded your eye and intellect. Your love of things makes you blind and deaf; your dark lower self has committed the offense, so do not dispute. Do not lay your sin on me; do not look crookedly. I am disgusted with evil and with greed and rancor. I did evil, and I am still repentant; I am waiting until Dey, winter, becomes Tammuz, summer. I have become accused among the people; every man and woman lays their own deed on me. The poor wolf, though hungry, is suspected of being in luxury and fullness. When from weakness it cannot walk, people say: it has indigestion from a heavy meal.

دفتر دوم - بخش ۶۹ - باز تقریر ابلیس تلبیس خود را / Book Two - Section 69 - Iblis Again Recounting His Deceit

## Original content
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گفت غیر راستی نرهاندت 
داد سوی راستی می‌خواندت
راست گو تا وا رهی از چنگ من 
مکر ننشاند غبار جنگ من
گفت چون دانی دروغ و راست را 
ای خیال اندیش پر اندیشه‌ها
گفت پیغامبر نشانی داده است 
قلب و نیکو را محک بنهاده است
گفته است الکذب ریب فی القلوب 
گفت الصدق طمانین طروب
دل نیارامد ز گفتار دروغ 
آب و روغن هیچ نفروزد فروغ
در حدیث راست آرام دلست 
راستیها دانهٔ دام دلست
دل مگر رنجور باشد بد دهان 
که نداند چاشنی این و آن
چون شود از رنج و علت دل سلیم 
طعم کذب و راست را باشد علیم
حرص آدم چون سوی گندم فزود 
از دل آدم سلیمی را ربود
پس دروغ و عشوه‌ات را گوش کرد 
غره گشت و زهر قاتل نوش کرد
کزدم از گندم ندانست آن نفس 
می‌پرد تمییز از مست هوس
خلق مست آرزواند و هوا 
زان پذیرااند دستان ترا
هر که خود را از هوا خو باز کرد 
چشم خود را آشنای راز کرد

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## English translation
He said: Nothing but truthfulness will free you; justice calls you toward truthfulness. Speak truth, so that you may be released from my grasp; cunning will not settle the dust of my battle. He said: How do you know falsehood and truth, O fantasy-minded one, full of thoughts? He said: The Prophet has given a sign; he has set a touchstone for the counterfeit and the good. He said: 'Falsehood is unease in hearts'; he said: 'Truth is tranquil, joyful reassurance.' The heart finds no rest in lying speech; water and oil never kindle a flame. In truthful discourse there is rest for the heart; truths are the grain of the heart's snare. Unless the heart is sick and has a bad palate, so that it cannot know the taste of this and that. When the heart becomes sound from sickness and malady, it knows the taste of falsehood and truth. When Adam's greed increased toward the wheat, it robbed Adam's heart of soundness. Then he listened to your lie and blandishment; he was deceived and drank deadly poison. At that moment the self did not know scorpion from wheat; discernment flies away from one drunk with desire. People are drunk with cravings and passion; for that reason they accept your stratagems. Whoever has weaned himself from the habit of passion has made his eye acquainted with the secret.

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