Rumi's Masnavi - He brought the inconsiderate clay to God: (he brought) the runaway (back) to school.

He brought the inconsiderate clay to God: (he brought) the runaway (back) to school.

God said, “(I swear) by My resplendent knowledge, I will make thee the executioner of these (My) creatures.”

He replied, “O Lord, Thy creatures will regard me as their enemy when I strangle them at death. 1695

Dost Thou deem it right, O exalted Lord, to make me hated and like a foe in appearance?”

He (God) said, “I will bring into clear view certain causes, (such as) fever and dysentery and phrenitis and spear(-wounds);

For (so) I will turn their attention from thee to the diseases and threefold causes (of death).”

He (Azrael) replied, “O Lord, there are also servants (of Thine) who rend (shatter the illusion of) causes, O Almighty.”

Their eye pierces through the cause: by the grace of the Lord, it has passed beyond (all) veils. 1700

It has obtained the collyrium of Unity from the oculist of ecstasy and has been delivered from ailment and infirmity.

They do not look at fever and dysentery and consumption: they do not admit these causes into their heart;

For every one of these diseases has its cure: when it becomes incurable, that is the act of the (Divine) Decree.

Know for certain that every disease has its cure, as (for example) a fur is the cure for the pain of cold;

(Yet), when God wills that a man shall be frozen, the cold penetrates even a hundred furs 1705

And puts into his body a tremor that will not be made better by (wrapping himself in) clothes or by (snuggling in) the house.

When the Decree comes, the physician is made foolish, and the medicine too loses its beneficial effect.

How should the perception of the (mystic) seer be veiled by these (secondary) causes, which are a veil to catch the dolt?

When the eye is quite perfect, it sees the root (origin); when a man is squint-eyed, it sees the branch (derivative).

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.

God said, “He who perceives the origin (does not regard the derivative): how, then, should he be conscious of thy intervention? 1710

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).”

And (indeed) those to whom death is (sweet) as sugar—how should their sight be intoxicated (dazzled) with the fortunes (of this world)?

Bodily death is not bitter to them, since they go from a dungeon and prison into a garden.

They have been delivered from the world of torment: none weeps for the loss of (what amounts to) nothing, nothing.

(If) an elemental spirit breaks the bastion of a prison, will the heart of any prisoner be angry with him? 1715

(Will they say?) “Alas, he has broken this marble stone, so that our spirits and souls have escaped from confinement.

The beautiful marble and the noble stone of the prison-bastion were pleasing and agreeable (to us).

Why did he break them, so that the prisoners escaped? His hand must be broken (cut off) as a penalty for this (crime).”

No prisoner will talk such nonsense except that one who is brought from prison to the gallows.

How should it (death) be bitter to one whom they take from amidst snake-poison towards sugar? 1720

The soul, freed from the turmoil of the body, is soaring on the wings of the heart (spirit) without bodily feet (means of movement),

Like the prisoner in a dungeon who falls asleep at night and dreams of a rosegarden,

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.”

God says to him, “Thy prayer is granted: go not back”—and God best knoweth the right course.

Consider how delightful is such a dream! Without having seen death, he (the dreamer) goes into Paradise. 1725

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?

(If) thou art a true believer, come now, enter the ranks of battle, for a feast has been (prepared) for thee in Heaven.

In the hope of journeying upwards, (arise and) take thy stand before the mihráb, (to pray and weep) like a candle, O youth!

Let thy tears fall like rain, and burn (be ardent) in search (aspiration) all night long, like the candle beheaded (by the flame).

Close thy lips against food and drink: hasten towards the Heavenly table. 1730

Continually keep thy hope (fixed) on Heaven, dancing (quivering) like the willow in desire for Heaven.

Continually from Heaven (spiritual) water and fire will be coming to thee and increasing thy provision.

If it (thy aspiration) bear thee thither, ’tis no wonder: do not regard thy weakness, regard thy search (aspiration);

For this search is God's pledge (deposited) within thee, because every seeker deserves something sought (by him).

Strive that this search may increase, so that thy heart (spirit) may escape from this bodily dungeon. 1735

People will say, “Poor so-and-so is dead,” (but) thou wilt say, “I am living, O ye heedless ones!

Though my body, like (other) bodies, is laid to rest, the Eight Paradises have blossomed in my heart.”

When the spirit is lying at rest amidst roses and eglantines, what does it matter if the body is (buried) in that dung?

What should the spirit (thus) laid asleep know of the body, (or care) whether it (the body) is in a rose-garden or an ashpit?

(For) in the bright (celestial) world the spirit is crying, “Oh, would that my people knew!” 1740

If the spirit shall not live without this body, then for whom shall Heaven be the palace (of everlasting abode)?

If thy spirit shall not live without the body, for whom is the blessing (promised in the words) in Heaven is your provision?

Explaining the banefulness of the fat and sweet things of the World and how they hinder one from (receiving) the Food of God, as he (the Prophet) hath said—“Hunger is the Food of God with which He revives the bodies of the true (witnesses to Him),” i.e. in hunger the Food of God is (forthcoming); and he hath said, “I pass the night with my Lord and He gives me food and drink”; and God hath said, “being provided for, rejoicing.”