M6:506 — یار را ترسان کند ز اشتردلی / این چنین همره عدو دان نه ولی

Translation: Such a camel-hearted companion frightens a friend out of cowardice; Know such a fellow-traveler to be an enemy, not a true friend.

Meaning: This verse warns that a cowardly person will, out of their own fear, try to instill apprehension and doubt in you, hindering your progress. Such an individual, though seemingly a companion, is in truth an adversary to your path, not an ally.

In this verse, Rumi issues a potent warning against certain companions on the path of spiritual endeavor, employing the evocative term oshtordelī (camel-heartedness). An oshtordel is a fearful, cowardly individual, lacking the courage, resolve, and foresight necessary to traverse the perilous road of gnosis. Such a person, far from being a true helper, will instead seek to dissuade the seeker by instilling fear and apprehension. As Rumi puts it, they will 'give lessons and preach sermons' with fear-driven justifications to advocate for retreat. Rumi unequivocally states that such a companion is not a friend (valī) or ally, but an enemy (ʿaduw) to your path, for they drain your spirit with fear and obstruct your forward movement.

This point is situated within Rumi’s broader discourse on the crucial importance of selecting companions for the spiritual journey. The path of religion and truth, he asserts, is one 'full of tumult and evil' (por az shūr-o sharr) and not 'the way of every effeminate-hearted one' (har mokhannath-gawharī). Traversing it demands brave souls whose wills are united and whose hearts are intertwined. The 'cooperation of hearts' (taʿāwon-i qolūb) and 'unity of resolves' (ijtemāʿ-i hemam) are essential conditions for progress. Good companions are encouraging and empathetic; but the oshtordel acts like a hidden brigand, seeking an opportunity to 'seize your chalice' (jām-i to borrand) at difficult mountain passes and turn you back from the way.

Rumi, elsewhere in the Mathnawi, through the voice of the Hunter, posits that waging jihād against evil is contingent upon 'aid and strength' (yārī va zūr), referencing the wisdom of 'flight from the unbearable is among the traditions of the prophets' (al-firār mimmā lā yoṭāq min sunan al-mursalīn). This intelligent, strategic retreat should never be confused with oshtordelī, which stems from weakness of spirit and cowardice. The oshtordel, driven purely by their own fear, seeks to deter others from moving forward, whereas the flight of the prophets is a calculated measure to preserve the essence of religion and regroup.

The path of spiritual journeying itself serves as a test for souls. 'Fear' (tars) along this path acts as a 'sieve' (gharbal) or 'filter' that separates the 'brave' from the 'cowardly.' Only those with the requisite courage to confront the unknown and endure hardships can pass through this filter. The oshtordel fails this test from the outset and thus becomes an impediment to the growth of others as well.

Key takeaways

• A cowardly companion is a hidden enemy who, by instilling fear, obstructs your spiritual progress.
• Oshtordelī (camel-heartedness) signifies a weak spirit and lack of vision for the spiritual journey.
• The path of truth is arduous and challenging, traversable only by the brave and resolute.
• Choosing companions on the spiritual path is crucial; seek allies of shared resolve, not cowards.
• Strategic retreat (like 'flight from the unbearable') differs fundamentally from cowardice and oshtordelī.
• Fear on the spiritual path acts as a divine filter, separating courageous souls from the weak-spirited.