Inasmuch as, without the oath, his word was a lie, do not be entrapped by his deceit and oath.
چون که بیسوگند گفتش بد دروغ ** تو میفت از مکر و سوگندش به دوغ
His fleshly soul is in command, and his intellect captive; even suppose that he has sworn on a hundred thousand Qur’áns,
نفس او میر است و عقل او اسیر ** صد هزاران مصحفش خود خوردهگیر
(Yet), since without (taking) an oath he will break his pact- if he take an oath, he will break that too;2135
چون که بیسوگند پیمان بشکند ** گر خورد سوگند هم آن بشکند
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
God said, “Yea; a favourite and chosen slave (of Mine) fell sick. I am he. Consider well!
گفت آری بنده خاص گزین ** گشت رنجور او منم نیکو ببین
His excusability (infirmity) is My excusability, his sickness is My sickness.”
هست معذوریش معذوری من ** هست رنجوریش رنجوری من
Whoever wishes to sit with God, let him sit in the presence of the saints.
هر که خواهد همنشینی خدا ** تا نشیند در حضور اولیا
If you are broken off (divided) from the presence of the saints, you are in perdition, because you are a part without the whole.
از حضور اولیا گر بسکلی ** تو هلاکی ز آن که جزوی بیکلی
Whomsoever the Devil cuts off from the noble (saints), he finds him without any one (to help him), and he devours his head.2165
هر که را دیو از کریمان وابرد ** بیکسش یابد سرش را او خورد
To go for one moment a single span apart from the community (of saints) is (a result of) the Devil's guile. Hearken, and know (it) well.
یک بدست از جمع رفتن یک زمان ** مکر دیو است بشنو و نیکو بدان
How the gardener isolated the Súfí, the jurist, and the descendant of ‘Alí from one another.
تنها کردن باغبان صوفی و فقیه و علوی را از همدیگر
A gardener, when he looked into the orchard, saw three men in his orchard, as (though they were) thieves:
باغبانی چون نظر در باغ کرد ** دید چون دزدان به باغ خود سه مرد
A jurist and a Sharíf and a Súfí: each one an impudent, knavish and perfidious rogue.
یک فقیه و یک شریف و صوفیی ** هر یکی شوخی بدی لایوفیی
He said, “I have a hundred arguments against these fellows, but they are united, and a united party is (a source of) strength.
گفت با اینها مرا صد حجت است ** لیک جمعاند و جماعت قوت است
I cannot cope singly with three persons, so first I will sunder them from one another.2170
بر نیایم یک تنه با سه نفر ** پس ببرمشان نخست از همدگر
I will cause each one to set out in a (different) direction, and when each is alone, I will tear out his moustache.”
هر یکی را من به سویی افکنم ** چون که تنها شد سبیلش بر کنم
He employed a ruse and got the Súfí away, that he might poison (the minds of) his friends against him.
حیله کرد و کرد صوفی را به راه ** تا کند یارانش را با او تباه