For (so) I will turn their attention from thee to the diseases and threefold causes (of death).”
که بگردانم نظرشان را ز تو ** در مرضها و سببهای سه تو
He (Azrael) replied, “O Lord, there are also servants (of Thine) who rend (shatter the illusion of) causes, O Almighty.”
گفت یا رب بندگان هستند نیز ** که سببها را بدرند ای عزیز
Their eye pierces through the cause: by the grace of the Lord, it has passed beyond (all) veils.1700
چشمشان باشد گذاره از سبب ** در گذشته از حجب از فضل رب
It has obtained the collyrium of Unity from the oculist of ecstasy and has been delivered from ailment and infirmity.
سرمه‌ی توحید از کحال حال ** یافته رسته ز علت و اعتلال
They do not look at fever and dysentery and consumption: they do not admit these causes into their heart;
ننگرند اندر تب و قولنج و سل ** راه ندهند این سببها را به دل
For every one of these diseases has its cure: when it becomes incurable, that is the act of the (Divine) Decree.
زانک هر یک زین مرضها را دواست ** چون دوا نپذیرد آن فعل قضاست
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
Let thy tears fall like rain, and burn (be ardent) in search (aspiration) all night long, like the candle beheaded (by the flame).
اشک می‌بار و همی‌سوز از طلب ** هم‌چو شمع سر بریده جمله شب
Close thy lips against food and drink: hasten towards the Heavenly table.1730
لب فرو بند از طعام و از شراب ** سوی خوان آسمانی کن شتاب
Continually keep thy hope (fixed) on Heaven, dancing (quivering) like the willow in desire for Heaven.
دم به دم بر آسمان می‌دار امید ** در هوای آسمان رقصان چو بید
Continually from Heaven (spiritual) water and fire will be coming to thee and increasing thy provision.
دم به دم از آسمان می‌آیدت ** آب و آتش رزق می‌افزایدت
If it (thy aspiration) bear thee thither, ’tis no wonder: do not regard thy weakness, regard thy search (aspiration);
گر ترا آنجا برد نبود عجب ** منگر اندر عجز و بنگر در طلب
For this search is God's pledge (deposited) within thee, because every seeker deserves something sought (by him).
کین طلب در تو گروگان خداست ** زانک هر طالب به مطلوبی سزاست
Strive that this search may increase, so that thy heart (spirit) may escape from this bodily dungeon.1735
جهد کن تا این طلب افزون شود ** تا دلت زین چاه تن بیرون شود
People will say, “Poor so-and-so is dead,” (but) thou wilt say, “I am living, O ye heedless ones!
خلق گوید مرد مسکین آن فلان ** تو بگویی زنده‌ام ای غافلان
Though my body, like (other) bodies, is laid to rest, the Eight Paradises have blossomed in my heart.”
گر تن من هم‌چو تن‌ها خفته است ** هشت جنت در دلم بشکفته است
When the spirit is lying at rest amidst roses and eglantines, what does it matter if the body is (buried) in that dung?
جان چو خفته در گل و نسرین بود ** چه غمست ار تن در آن سرگین بود
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?
جان خفته چه خبر دارد ز تن ** کو به گلشن خفت یا در گولخن
(For) in the bright (celestial) world the spirit is crying, “Oh, would that my people knew!”1740
می‌زند جان در جهان آبگون ** نعره یا لیت قومی یعلمون
If the spirit shall not live without this body, then for whom shall Heaven be the palace (of everlasting abode)?
گر نخواهد زیست جان بی این بدن ** پس فلک ایوان کی خواهد بدن
If thy spirit shall not live without the body, for whom is the blessing (promised in the words) in Heaven is your provision?
گر نخواهد بی بدن جان تو زیست ** فی السماء رزقکم روزی کیست
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.”
در بیان وخامت چرب و شیرین دنیا و مانع شدن او از طعام الله چنانک فرمود الجوع طعام الله یحیی به ابدان الصدیقین ای فی الجوع طعام الله و قوله ابیت عند ربی یطعمنی و یسقینی و قوله یرزقون فرحین
(If) you are delivered from this provision of gross scraps, you will fall to (eating) dainty viands and noble food.
وا رهی زین روزی ریزه‌ی کثیف ** در فتی در لوت و در قوت شریف
(Even) if you are eating a hundred pounds' weight of His viands, you will depart pure and light as a peri;
گر هزاران رطل لوتش می‌خوری ** می‌روی پاک و سبک هم‌چون پری
For they will not make you a prisoner of (incapacitated by) wind and dysentery and crucify you with gripes.1745
که نه حبس باد و قولنجت کند ** چارمیخ معده آهنجت کند
(In the case of material food) if you eat (too) little, you will remain hungry like the crow; and if you eat your fill, you will suffer from eructation.
گر خوری کم گرسنه مانی چو زاغ ** ور خوری پر گیرد آروغت دماغ
If you eat (too) little, (the result will be) ill-temper and anaemia and consumption; if you eat your fill, your body will incur (the penalty of) indigestion.
کم خوری خوی بد و خشکی و دق ** پر خوری شد تخمه را تن مستحق