Because the fleshly soul becomes (all) the more infuriated by your binding it with a heavy oath.
ز آن که نفس آشفتهتر گردد از آن ** که کنی بندش به سوگند گران
When a captive puts bonds upon a governor, the governor will burst them and leap out;
چون اسیری بند بر حاکم نهد ** حاکم آن را بر درد بیرون جهد
He will bang those bonds on his (the captive’s) head in wrath, dashing the oath in his face.
بر سرش کوبد ز خشم آن بند را ** میزند بر روی او سوگند را
Wash your hands (give up hope) of his (obeying the Divine command), “Fulfil your promises”; do not say to him, “Keep your oaths.”
تو ز اوفوا بالعقودش دست شو ** احفظوا أیمانکم با او مگو
But he that makes God his support in (keeping) his promise will make his body (thin) as a thread and wind (himself) about Him.2140
و آن که حق را ساخت در پیمان سند ** تن کند چون تار و گرد او تند
How Mustafá (Mohammed), on whom be peace, went to visit the (sick) Companion; and an exposition of the profit of visiting the sick.
رفتن مصطفی علیه السلام به عیادت صحابی و بیان فایده عیادت
A notable amongst the Companions (of Mohammed) fell ill, and in that illness of his became (thin) as a thread.
از صحابه خواجهای بیمار شد ** و اندر آن بیماریش چون تار شد
Mustafá went to visit him, since his (Mustafá's) nature was all kindness and generosity.
مصطفی آمد عیادت سوی او ** چون همه لطف و کرم بد خوی او
There is profit in your visiting the sick: the profit thereof is returning to you again.
در عیادت رفتن تو فایده است ** فایده آن باز با تو عایده است
The first profit is that the sick person may perchance be a Qutb and a glorious (spiritual) king;
فایده اول که آن شخص علیل ** بوک قطبی باشد و شاه جلیل
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.2145
ور نباشد قطب یار ره بود ** شه نباشد فارس اسپه بود
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.
پس صله یاران ره لازم شمار ** هر که باشد گر پیاده گر سوار
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 عدو باشد همین احسان نکوست ** که به احسان بس عدو گشته است دوست
And though he do not become a friend, his enmity is lessened, because kindness becomes the balm for enmity.
ور نگردد دوست کینش کم شود ** ز آن که احسان کینه را مرهم شود
There are many profits besides these, but I am afraid of being tedious, good friend.
بس فواید هست غیر این و لیک ** از درازی خایفم ای یار نیک
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,2150
حاصل این آمد که یار جمع باش ** هم چو بتگر از حجر یاری تراش
Because the throng and multitude of a caravan will break the backs and spears of the highwaymen.
ز آن که انبوهی و جمع کاروان ** ره زنان را بشکند پشت و سنان
Inasmuch as you have not the heart's two eyes, O contumacious man, so that you cannot distinguish firewood from aloes-wood,
چون دو چشم دل نداری ای عنود ** که نمیدانی تو هیزم را ز عود
(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.
چون که گنجی هست در عالم مرنج ** هیچ ویران را مدان خالی ز گنج
Betake yourself to every dervish at random, and when you find the mark (of the true saint), frequent (him) assiduously.
قصد هر درویش میکن از گزاف ** چون نشان یابی بجد میکن طواف
As the inward-seeing eye was not (granted) to you, think always (that) the treasure (may be) in everybody.2155
چون تو را آن چشم باطن بین نبود ** گنج میپندار اندر هر وجود
How the high God revealed to Moses, on whom be peace, (the words), “Wherefore didst not thou visit Me in sickness?”
وحی کردن حق تعالی به موسی علیه السلام که چرا به عیادت من نیامدی
To Moses there came from God this reproach: “O thou who hast seen the rising of the moon from thy bosom,
آمد از حق سوی موسی این عتاب ** کای طلوع ماه دیده تو ز جیب
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.”
مشرقت کردم ز نور ایزدی ** من حقم رنجور گشتم نامدی
Moses said, “O Thou transcendent in Thy glory, Thou art clear of loss (defect). What mystery is this? Explain this, O Lord!”
گفت سبحانا تو پاکی از زیان ** این چه رمز است این بکن یا رب بیان
God said unto him again, “Wherefore in My sickness didst not thou kindly ask after Me?”
باز فرمودش که در رنجوریم ** چون نپرسیدی تو از روی کرم
He answered, “O Lord, Thou hast no imperfection. (My) understanding is lost: unfold (the meaning of) these words.”2160
گفت یا رب نیست نقصانی تو را ** عقل گم شد این سخن را بر گشا