ز آن که نفس آشفتهتر گردد از آن ** که کنی بندش به سوگند گران
Because the fleshly soul becomes (all) the more infuriated by your binding it with a heavy oath.
چون اسیری بند بر حاکم نهد ** حاکم آن را بر درد بیرون جهد
When a captive puts bonds upon a governor, the governor will burst them and leap out;
بر سرش کوبد ز خشم آن بند را ** میزند بر روی او سوگند را
He will bang those bonds on his (the captive’s) head in wrath, dashing the oath in his face.
تو ز اوفوا بالعقودش دست شو ** احفظوا أیمانکم با او مگو
Wash your hands (give up hope) of his (obeying the Divine command), “Fulfil your promises”; do not say to him, “Keep your oaths.”
و آن که حق را ساخت در پیمان سند ** تن کند چون تار و گرد او تند2140
But he that makes God his support in (keeping) his promise will make his body (thin) as a thread and wind (himself) about Him.
رفتن مصطفی علیه السلام به عیادت صحابی و بیان فایده عیادت
How Mustafá (Mohammed), on whom be peace, went to visit the (sick) Companion; and an exposition of the profit of visiting the sick.
از صحابه خواجهای بیمار شد ** و اندر آن بیماریش چون تار شد
A notable amongst the Companions (of Mohammed) fell ill, and in that illness of his became (thin) as a thread.
مصطفی آمد عیادت سوی او ** چون همه لطف و کرم بد خوی او
Mustafá went to visit him, since his (Mustafá's) nature was all kindness and generosity.
در عیادت رفتن تو فایده است ** فایده آن باز با تو عایده است
There is profit in your visiting the sick: the profit thereof is returning to you again.
فایده اول که آن شخص علیل ** بوک قطبی باشد و شاه جلیل
The first profit is that the sick person may perchance be a Qutb and a glorious (spiritual) king;
ور نباشد قطب یار ره بود ** شه نباشد فارس اسپه بود2145
And if he be not a Qutb, he may be a friend of the (Súfí) Way; if he be not the king, he may be the cavalier of the host.
پس صله یاران ره لازم شمار ** هر که باشد گر پیاده گر سوار
Deem it, then, incumbent (on you) to attach yourselves to the friends of the Way, whosoever it may be, and whether (he be) footman or rider.
ور عدو باشد همین احسان نکوست ** که به احسان بس عدو گشته است دوست
And if he be a foe (to you), still this kindness is good, for by kindness many a foe hath been made a friend;
ور نگردد دوست کینش کم شود ** ز آن که احسان کینه را مرهم شود
And though he do not become a friend, his enmity is lessened, because kindness becomes the balm for enmity.
بس فواید هست غیر این و لیک ** از درازی خایفم ای یار نیک
There are many profits besides these, but I am afraid of being tedious, good friend.
حاصل این آمد که یار جمع باش ** هم چو بتگر از حجر یاری تراش2150
The gist (of the matter) is this: be the friend of the whole community (of Súfís): like the idol-maker, carve a friend out of the stone,
ز آن که انبوهی و جمع کاروان ** ره زنان را بشکند پشت و سنان
Because the throng and multitude of a caravan will break the backs and spears of the highwaymen.
چون دو چشم دل نداری ای عنود ** که نمیدانی تو هیزم را ز عود
Inasmuch as you have not the heart's two eyes, O contumacious man, so that you cannot distinguish firewood from aloes-wood,
چون که گنجی هست در عالم مرنج ** هیچ ویران را مدان خالی ز گنج
(You may despair of finding the true friend of God; but) since there exists a treasure in the world, do not grieve: deem no ruined place empty of treasure.
قصد هر درویش میکن از گزاف ** چون نشان یابی بجد میکن طواف
Betake yourself to every dervish at random, and when you find the mark (of the true saint), frequent (him) assiduously.
چون تو را آن چشم باطن بین نبود ** گنج میپندار اندر هر وجود2155
As the inward-seeing eye was not (granted) to you, think always (that) the treasure (may be) in everybody.
وحی کردن حق تعالی به موسی علیه السلام که چرا به عیادت من نیامدی
How the high God revealed to Moses, on whom be peace, (the words), “Wherefore didst not thou visit Me in sickness?”
آمد از حق سوی موسی این عتاب ** کای طلوع ماه دیده تو ز جیب
To Moses there came from God this reproach: “O thou who hast seen the rising of the moon from thy bosom,
مشرقت کردم ز نور ایزدی ** من حقم رنجور گشتم نامدی
Thou whom I have made (radiant as) the place of sunrise by (illumining thee with) the Divine Light! I am God, I fell sick, thou camest not.”
گفت سبحانا تو پاکی از زیان ** این چه رمز است این بکن یا رب بیان
Moses said, “O Thou transcendent in Thy glory, Thou art clear of loss (defect). What mystery is this? Explain this, O Lord!”
باز فرمودش که در رنجوریم ** چون نپرسیدی تو از روی کرم
God said unto him again, “Wherefore in My sickness didst not thou kindly ask after Me?”
گفت یا رب نیست نقصانی تو را ** عقل گم شد این سخن را بر گشا2160
He answered, “O Lord, Thou hast no imperfection. (My) understanding is lost: unfold (the meaning of) these words.”