Know for certain that every disease has its cure, as (for example) a fur is the cure for the pain of cold;
هر مرض دارد دوا می‌دان یقین ** چون دوای رنج سرما پوستین
(Yet), when God wills that a man shall be frozen, the cold penetrates even a hundred furs1705
چون خدا خواهد که مردی بفسرد ** سردی از صد پوستین هم بگذرد
And puts into his body a tremor that will not be made better by (wrapping himself in) clothes or by (snuggling in) the house.
در وجودش لرزه‌ای بنهد که آن ** نه به جامه به شود نه از آشیان
When the Decree comes, the physician is made foolish, and the medicine too loses its beneficial effect.
چون قضا آید طبیب ابله شود ** وان دوا در نفع هم گمره شود
How should the perception of the (mystic) seer be veiled by these (secondary) causes, which are a veil to catch the dolt?
کی شود محجوب ادراک بصیر ** زین سببهای حجاب گول‌گیر
When the eye is quite perfect, it sees the root (origin); when a man is squint-eyed, it sees the branch (derivative).
اصل بیند دیده چون اکمل بود ** فرع بیند چونک مرد احول بود
The (Divine) answer, (namely), “One who does not regard causes and diseases and sword-wounds will likewise pay no regard to thy action, O Azrael, for thou too art a (secondary) cause, although thou art more concealed than those (other) causes.” And maybe it (the real nature of Azrael) is not concealed from the sick (dying) man, for He (God) is nigher to him than ye are, but ye do not see.
جواب آمدن کی آنک نظر او بر اسباب و مرض و زخم تیغ نیاید بر کار تو عزرائیل هم نیاید کی تو هم سببی اگر چه مخفی‌تری از آن سببها و بود کی بر آن رنجور مخفی نباشد کی و هو اقرب الیه منکم و لکن لا تبصرون
God said, “He who perceives the origin (does not regard the derivative): how, then, should he be conscious of thy intervention?1710
گفت یزدان آنک باشد اصل دان ** پس ترا کی بیند او اندر میان
Although thou hast concealed thyself (thy real nature) from the vulgar, still to the clear-eyed (mystics) thou art (no more than) a veil (instrument).”
گرچه خویش را عامه پنهان کرده‌ای ** پیش روشن‌دیدگان هم پرده‌ای
And (indeed) those to whom death is (sweet) as sugar—how should their sight be intoxicated (dazzled) with the fortunes (of this world)?
وانک ایشان را شکر باشد اجل ** چون نظرشان مست باشد در دول
Bodily death is not bitter to them, since they go from a dungeon and prison into a garden.
تلخ نبود پیش ایشان مرگ تن ** چون روند از چاه و زندان در چمن
They have been delivered from the world of torment: none weeps for the loss of (what amounts to) nothing, nothing.
وا رهیدند از جهان پیچ‌پیچ ** کس نگرید بر فوات هیچ هیچ
(If) an elemental spirit breaks the bastion of a prison, will the heart of any prisoner be angry with him?1715
برج زندان را شکست ارکانیی ** هیچ ازو رنجد دل زندانیی
(Will they say?) “Alas, he has broken this marble stone, so that our spirits and souls have escaped from confinement.
کای دریغ این سنگ مرمر را شکست ** تا روان و جان ما از حبس رست
The beautiful marble and the noble stone of the prison-bastion were pleasing and agreeable (to us).
آن رخام خوب و آن سنگ شریف ** برج زندان را بهی بود و الیف
Why did he break them, so that the prisoners escaped? His hand must be broken (cut off) as a penalty for this (crime).”
چون شکستش تا که زندانی برست ** دست او در جرم این باید شکست
No prisoner will talk such nonsense except that one who is brought from prison to the gallows.
هیچ زندانی نگوید این فشار ** جز کسی کز حبس آرندش به دار
How should it (death) be bitter to one whom they take from amidst snake-poison towards sugar?1720
تلخ کی باشد کسی را کش برند ** از میان زهر ماران سوی قند
The soul, freed from the turmoil of the body, is soaring on the wings of the heart (spirit) without bodily feet (means of movement),
جان مجرد گشته از غوغای تن ** می‌پرد با پر دل بی‌پای تن
Like the prisoner in a dungeon who falls asleep at night and dreams of a rosegarden,
هم‌چو زندانی چه که اندر شبان ** خسپد و بیند به خواب او گلستان
And says, “O God, do not bring me (back) to my body, (but let me alone) in order that I may walk as a prince in this garden.”
گوید ای یزدان مرا در تن مبر ** تا درین گلشن کنم من کر و فر
God says to him, “Thy prayer is granted: go not back”—and God best knoweth the right course.
گویدش یزدان دعا شد مستجاب ** وا مرو والله اعلم بالصواب
Consider how delightful is such a dream! Without having seen death, he (the dreamer) goes into Paradise.1725
این چنین خوابی ببین چون خوش بود ** مرگ نادیده به جنت در رود
Does he feel any regret for (his former) wakefulness and for the body (which he has left) in chains at the bottom of the dungeon?
هیچ او حسرت خورد بر انتباه ** بر تن با سلسله در قعر چاه
(If) thou art a true believer, come now, enter the ranks of battle, for a feast has been (prepared) for thee in Heaven.
مومنی آخر در آ در صف رزم ** که ترا بر آسمان بودست بزم
In the hope of journeying upwards, (arise and) take thy stand before the mihráb, (to pray and weep) like a candle, O youth!
بر امید راه بالا کن قیام ** هم‌چو شمعی پیش محراب ای غلام