گفت پیغمبر که آری لیک ما ** بر سر راهیم و بر عزم غزا
The Prophet said (to the Hypocrites), “Yes (I will do as ye wish), but (just now) we are intending to march and starting on a campaign.
زین سفر چون باز گردم آن گهان ** سوی آن مسجد روان گردم روان
As soon as I return from this expedition, I will then set out to that Mosque at once.”
دفعشان کرد و به سوی غزو تاخت ** با دغایان از دغا نردی بباخت2865
He (thus) put them off and hurried to the field of war: he played a game of trickery with the tricksters.
چون بیامد از غزا باز آمدند ** چنگ اندر وعدهی ماضی زدند
When he came back from the campaign, they returned and laid hold of (demanded the fulfilment of) the past promise.
گفت حقش ای پیمبر فاش گو ** غدر را ور جنگ باشد باش گو
God said to him, “O Prophet, proclaim the excuse (pretence and dissimulation), and if war be (the consequence), say, ‘Let it be!’”
گفت ای قوم دغل خامش کنید ** تا نگویم رازهاتان تن زنید
He (the Prophet) said, “Ye are exceedingly bad-hearted and hostile. Hush, lest I tell your secret thoughts.”
چون نشانی چند از اسرارشان ** در بیان آورد بد شد کارشان
When he had declared (to them) a few indications of their inmost thoughts, they were in evil plight.
قاصدان زو باز گشتند آن زمان ** حاش لله حاش لله دم زنان2870
Thereupon the envoys turned back from him crying, “God forfend! God forfend!”
هر منافق مصحفی زیر بغل ** سوی پیغمبر بیاورد از دغل
Every Hypocrite, by way of fraud, brought a Qur’án under his arm to the Prophet,
بهر سوگندان که ایمان جنتی است ** ز انکه سوگندان کژان را سنتی است
In order to take oaths—for oaths are a shield; (this they did) because (taking) oaths is a custom followed by the wicked.
چون ندارد مرد کژ در دین وفا ** هر زمانی بشکند سوگند را
Since the wicked man does not keep faith in (matters of) religion, he will break (his) oath at any time.
راستان را حاجت سوگند نیست ** ز انکه ایشان را دو چشم روشنی است
The righteous have no need of (taking) oath, because they have two clear (discerning) eyes.
نقض میثاق و عهود از احمقی است ** حفظ ایمان و وفا کار تقی است2875
Breach of compacts and covenants is (the result) of stupidity; keeping of oaths and faithfulness (to one's word) is the practice of him that fears God.
گفت پیغمبر که سوگند شما ** راست گیرم یا که سوگند خدا
Said the Prophet, “Shall I take your oaths as true, or the oath of God?”
باز سوگند دگر خوردند قوم ** مصحف اندر دست و بر لب مهر صوم
Again those people, the Qur’án in their hands and the seal of fasting on their lips, swore another oath,
که به حق این کلام پاک راست ** کان بنای مسجد از بهر خداست
Saying, “By the truth of this holy and true Word (we swear) that the building of the Mosque is for God's sake.
اندر آن جا هیچ مکر و حیله نیست ** اندر آن جا ذکر و صدق و یا ربی است
In that place there is no contrivance and deceit: in that place there is (only) commemoration (of God) and sincerity and calling unto the Lord.”
گفت پیغمبر که آواز خدا ** میرسد در گوش من همچون صدا2880
The Prophet answered, “The voice of God is coming into my ear like an echo.
مهر در گوش شما بنهاد حق ** تا به آواز خدا نارد سبق
God hath put a seal upon your ears, so that they make not haste to (hear) the voice of God.
نک صریح آواز حق میآیدم ** همچو صاف از درد میپالایدم
Lo, the voice of God is coming to me distinctly: it is filtered clear for me, like the pure (liquor) from the dregs”—
همچنان که موسی از سوی درخت ** بانگ حق بشنید کای مسعود بخت
Even as Moses from the direction of the Bush heard the voice of God saying, “O thou of blessed fortune!”
از درخت إنی أنا الله میشنید ** با کلام انوار میآمد پدید
From the Bush he was hearing (the words), “Lo, I am Allah,” and together with the words there appeared (Divine) lights.
چون ز نور وحی در میماندند ** باز نو سوگندها میخواندند2885
Inasmuch as they (the Hypocrites) were left in the lurch by the light of (Divine) inspiration, they once more began to recite oaths anew.
چون خدا سوگند را خواند سپر ** کی نهد اسپر ز کف پیکارگر
Since God calls an oath a shield, how should the quarreller lay down the shield from his hand?
باز پیغمبر به تکذیب صریح ** قد کذبتم گفت با ایشان فصیح
Again the Prophet, giving (them) the lie direct, said to them in plain terms, “Ye have lied.”
اندیشیدن یکی از صحابه به انکار که رسول (ص) چرا ستاری نمیکند
How one of the Companions—may God be well-pleased with them!—thought (to himself) disapprovingly, “Why does not the Prophet—God bless and save him!—throw a veil (over their hypocrisy)?”
تا یکی یاری ز یاران رسول ** در دلش انکار آمد ز آن نکول
(Their request was ignominiously refused), so that one of the Prophet's Companions conceived in his heart dislike of that recoilment,
که چنین پیران با شیب و وقار ** میکندشان این پیمبر شرمسار
Thinking, “Grey-haired and venerable old men like these— this Prophet is putting them to shame.
کو کرم کو ستر پوشی کو حیا ** صد هزاران عیب پوشند انبیا2890
Where is generosity? Where cloaking (of sins)? Where modesty (respect for the feelings of others)? The prophets cover up hundreds of thousands of faults.”
باز در دل زود استغفار کرد ** تا نگردد ز اعتراض او روی زرد
Quickly, again, in his heart he asked pardon of God, lest he should be disgraced for objecting (to the Prophet's behaviour).
شومی یاری اصحاب نفاق ** کرد مومن را چو ایشان زشت و عاق
The turpitude of befriending the Hypocrites made the true believer wicked and rebellious like them.
باز میزارید کای علام سر ** مر مرا مگذار بر کفران مصر
Again he was crying in supplication, “O Thou who knowest the inmost consciousness, do not leave me persisting in unbelief!
دل به دستم نیست همچون دید چشم ** ور نه دل را سوزمی این دم به خشم
My heart is not in my control, as (my) eyesight (is); else I would at this moment burn my heart in anger.”
اندر این اندیشه خوابش در ربود ** مسجد ایشانش پر سرگین نمود2895
(Whilst he was) in this thought, slumber seized him. To him (dreaming), their mosque seemed full of dung:
سنگهاش اندر حدث جای تباه ** میدمید از سنگها دود سیاه
A corrupted place, its stones (steeped) in filth: from the stones floated up black smoke.
دود در حلقش شد و حلقش بخست ** از نهیب دود تلخ از خواب جست
The smoke went into his throat and made it smart: terrified by the bitter smoke, he sprang from sleep.
در زمان در رو فتاد و میگریست ** کای خدا اینها نشان منکری است
Forthwith he fell on his face and wept, saying, “O God, these things are the sign of (their) disbelief.
خلم بهتر از چنین حلم ای خدا ** که کند از نور ایمانم جدا
Wrath (against them) is better, O God, than such forbearance (as mine), which separates me from the light of Faith.”
گر بکاوی کوشش اهل مجاز ** تو به تو گنده بود همچون پیاز2900
If you scrutinise the labour of them that follow falsehood, (you will se that) it is stinking, coat upon coat, like an onion—
هر یکی از یکدیگر بیمغزتر ** صادقان را یک ز دیگر نغزتر
Every one (of their efforts) more pithless than another, (while), in the case of the sincere, (every effort) is more excellent than the other.
صد کمر آن قوم بسته بر قبا ** بهر هدم مسجد اهل قبا
Those folk (the Hypocrites) tied a hundred belts on their mantles in order to destroy the Mosque of the people of Qubá—
همچو آن اصحاب فیل اندر حبش ** کعبهای کردند حق آتش زدش
Even as the Lords of the Elephant (who abode) in Abyssinia made a Ka‘ba, (but) God set it afire;
قصد کعبه ساختند از انتقام ** حالشان چون شد فرو خوان از کلام
(And then) they (the Abyssinians) made an attempt on the Ka‘ba in revenge: read from the Word (of God) how they fared!
مر سیه رویان دین را خود جهیز ** نیست الا حیلت و مکر و ستیز2905
The reprobates of the Religion have indeed no equipment but cunning and deceit and contentiousness.
هر صحابی دید ز آن مسجد عیان ** واقعه تا شد یقینشان سر آن
Every Companion saw plainly (in sleep) some vision of that Mosque, so that the secret (purpose) of it became to them certain knowledge.
واقعات ار باز گویم یک به یک ** پس یقین گردد صفا بر اهل شک
If I should relate the visions, one by one, then the purity (of the Companions) would become certain to them that doubt;
لیک میترسم ز کشف رازشان ** نازنینانند و زیبد نازشان
But I am afraid of revealing their mystery: they are the disdainful loved ones (of God), and disdain beseems them.
شرع بیتقلید میپذرفتهاند ** بیمحک آن نقد را بگرفتهاند
They have received the (religious) Law (directly from God) without mechanical imitation (of others): they have taken that (unadulterated) coin without (applying) the touchstone.
حکمت قرآن چو ضالهی مومن است ** هر کسی در ضالهی خود موقن است2910
The Wisdom of the Qur’án is like the true believer's stray camel: every one has certain (intuitive) knowledge of his own stray.
قصهی آن شخص که اشتر ضالهی خود میجست و میپرسید
Story of the person who was seeking after his stray camel and inquiring about it.
اشتری گم کردی و جستیش چست ** چون بیابی چون ندانی کان تست
(If) you have lost a camel and sought it busily, how should you not know,when you find it, that it is yours?
ضاله چه بود ناقهای گم کردهای ** از کفت بگریخته در پردهای
What is the stray? You have lost a she-camel: (she has) fled from your herd into a veil (of concealment).