Sexual Urgency

That one man is nourished entirely by pain, while this other man is like a whirlwind.  
Describing the slanderous man and depicting the image of a painted maid on paper, and the Caliph of Egypt falling in love with that image and sending a commander with a large army to Mosul, causing much killing and destruction for this purpose.  
The slanderer told the Caliph of Egypt that the king of Mosul had married a heavenly maiden.  
He has a maid in his embrace, the likes of which are not found in the world.  
Her beauty is indescribable and limitless; her image is what is on the paper.  
When that king saw the image on the paper, he was astonished, and the cup fell from his hand.  
He immediately sent a warrior with a large army to Mosul.  
If he does not give you that moon, uproot that door and threshold.  
If he gives her, leave and bring the moon so I can embrace her on the ground.  
The warrior went to Mosul with his troops, with thousands of Rostams, drums, and banners.  
Like countless locusts around the field, he became the messenger of the city's destruction.  
In every region, a catapult from the battle was like Mount Qaf in action.  
The blows of arrows and stones from the catapult, swords in the dust like lightning from a flash.  
For a week, he waged such a bloody war that the heavy tower became soft like wax.  
The king of Mosul saw the terrible battle and sent a messenger from within to him.  
What do you want from the blood of believers? They are being killed by this heavy war.  
If your desire is the kingdom of Mosul, it is yours without such bloodshed.  
I will leave the city; come in now so that the blood of the oppressed does not stain you.  
If your desire is wealth, gold, and jewels, this is easier than the kingdom of the city itself.  
The owner of Mosul sacrificed that maid to the Caliph so that the bloodshed of Muslims would not increase.  
When the messenger came before the warrior, he gave him a paper with the image and sign.  
Look at this on the paper; I am seeking it. Give it, or I will prevail now.  
When the messenger came, the brave king said, "Take this image quickly."  
Know that the revolutions of the heavens are from the waves of love; if there were no love, the world would freeze.  
How would the inanimate dissolve into plants? How would the living sacrifice themselves for the soul?  
How would the soul sacrifice itself for that breath from which Mary became pregnant?  
Each would remain like ice in its place; how would it fly and seek like a locust?  
Every particle of lovers of that perfection rushes upward like a sapling.  
Glory to God is their haste; they purify the body for the sake of the soul.  
The warrior thought the path was a plain; he liked the saltiness and planted a seed.  
When the sleeper saw a fantasy in a dream, he joined with it, and water left him.  
When the dream left and he quickly awoke, he saw that the doll was not there in wakefulness.  
He said, "Alas, I wasted my water on nothing; I was deceived by the deceiver's trick."  
The warrior did not have the courage of that man; he planted the seed of manhood in such sand.  
His steed of love tore a hundred reins, shouting, "I care not for the bath."  
"I care not for the Caliph in love; my existence and non-existence are the same to me."  
Such burning and warmth, finally deceitful, consult with a master.  
Where is the consultation, where is the mind, the flood of greed has extended its claws in ruin.  
In front of him is a dam, and behind him is a dam; the one infatuated with God sees little ahead and behind.  
A black flood has come to take his life, to throw the lion into the well.  
From a well, a non-existence has shown a fantasy to cast the black one like mountains.  
Do not allow anyone to be intimate with women, for they are like two cottons and a spark.  
A fire must be washed by the water of truth, like Joseph, who was chaste in his struggle.  
From Zuleikha, the delicate cypress-like, he pulls himself back like lions.  
Returning from Mosul, he was on his way until he descended into the forest and meadow.  
The fire of his love was so blazing that he could not distinguish the earth from the sky.  
He intended that moon in his tent; where is the mind, and where is the fear of the Caliph?  
When lust beats the drum in this valley, what is your mind but the son of the son of a fool?  
A hundred Caliphs became less than a fly before his fiery soul.  
When he threw off his trousers and sat between the woman's legs, that woman-worshipper.  
When the mention went straight to the place, resurrection and clamor arose from the army.  
He jumped up, naked, towards the ranks, with a sword like fire in his hand.  
He saw a black male lion from the reed bed suddenly attacking the heart of the army.  
The Arabs, like demons, were in turmoil, overturning every stable and tent.  
The male lion was making a dome from its leap, in the air like a sea wave, twenty yards.  
The warrior was brave and fearless; he approached the lion like a drunken male lion.  
He struck with his sword and split its head, quickly rushing towards the tent of the moon-faced.  
When he showed himself to that houri, his manhood was still standing.  
He joined in battle with such a lion; his manhood remained standing and did not sleep.  
That sweet-spoken moon-faced idol was amazed at his manhood.  
She joined him in lust at that moment; the two souls immediately united.  
From the union of these two souls, another soul comes to them from the unseen.  
It appears through the way of birth; if it is not from its attachment, it is a wayfarer.  
Wherever two people gather in love or enmity, a third is surely born.  
But in the unseen, that form is born; when you look there, you see it in sight.  
Those results are born from your conjunctions; do not quickly rejoice in every companion.  
Wait for that appointed time; know the truth of the joining of offspring.  
For they are born from action and causes, each with form, speech, and shadow.  
Their cries reach from that delightful abode, saying, "O heedless of us, come quickly."  
The soul of the man and woman waits in the unseen; what is your delay, come quickly.  
He lost his way from that false dawn, like a fly falling into a pot of buttermilk.  
The commander regretted that betrayal he committed and swore the maid not to tell the Caliph what happened.  
For a few days, he remained in that state; after that, he regretted that heavy crime.  
He swore to her, "O sun-faced one, do not tell the Caliph what happened."  
When the Caliph did not see her, he became intoxicated, and then the basin also fell from the roof.  
He saw a hundred times more than what was described; how could hearing be like seeing?  
The description is for the eye of the mind; the form is for the eye, not the ear.  
A wise man from the people of speech asked, "What is truth and falsehood, O good speaker?"  
He took the ear and said, "This is falsehood; the eye is truth, and its certainty is obtained."  
That is false in comparison to this; most speech is relative, O trustworthy one.  
If the bat hides from the sun, it is not veiled from the imagination of the sun.  
Its fear is given by its imagination; that imagination pulls it towards darkness.  
That imagination of light frightens it, sticking it to the night of darkness.  
It is from the imagination of the enemy and its image that you are stuck to the friend and beloved.  
O Moses, the flash of light that spread on the mountain, that imagination could not bear your truth.  
Do not be deceived by your capability; you are capable of its imagination and reach this path.  
No one fears the imagination of war; know that there is no bravery before war, and that is enough.  
Rise in thought over the imagination of war; it makes a hundred turns and twists like Rostam.  
The image of Rostam, which was in the bath, was the thought of attack for every novice.  
When this imagination of hearing becomes visible, what is a coward? Rostam becomes distressed.  
Strive so that what is false becomes true in your eye; then your ear will become like the nature of the eye.  
After that, your ear will become like the nature of the eye; it will become a gem like jade.  
Indeed, the whole body will become like a mirror; the whole will become an eye and the essence of the chest.  
The ear arouses imagination, and that imagination is the guide to the union with that beauty.  
Strive so that this imagination increases, so that the guide becomes the leader of the madman.  
That foolish Caliph also, for a while, played the fool with that maid.  
Take the kingdom of the east and west; since it does not remain, take it like lightning.  
The kingdom that does not remain forever, O sleeping heart, consider it a dream.  
What will you do with that wind and pride that will seize your throat like an executioner?  
Know that in this world, there is a refuge; do not listen to the hypocrite who says there is none.  
The argument of the deniers of the afterlife and the explanation of the weakness of that argument because their argument returns to religion, saying we do not see anything else.  
Their argument is this: they say every moment, "If there were something else, we would see it too."  
If a child does not see the state of reason, will a wise person ever abandon reason?  
And if a wise person does not see the state of love, will the good fortune of love ever diminish?  
The brothers did not see the beauty of Joseph; how could it disappear from Jacob's heart?  
Moses' eye saw the staff as wood; the unseen eye saw it as a serpent and turmoil.  
The eye of the head was at war with the eye of the head; the eye of the head prevailed and presented its argument.  
Moses' eye saw his hand as a hand; before the unseen eye, a light appeared.  
This speech does not end in perfection; before every deprived person, it is like a fantasy.  
When the truth is before him, it is a relief and a throat; speak less of the secrets of the friend before him.  
Before us, relief and throat are imagination; therefore, every moment, the soul shows beauty.  
Whoever's relief and throat are custom and habit, that is your religion, and my religion is for him.  
With such denial, shorten the speech; O Ahmad, speak less with the old infidel.  
The Caliph's coming to that beautiful woman for union.  
The Caliph decided to unite; he went to that woman for union.  
He mentioned and raised his mention; he intended to sleep and increase love.  
When he sat between the legs of that lady, then fate came and blocked his pleasure.  
The sound of a mouse reached his ear; his desire fell asleep, and his lust completely fled.  
The imagination that this creaking was from a snake that was moving quickly from the mat.  
The maid laughed at the Caliph's weakness and the warrior's strength, and the Caliph understood from the maid's laughter.  
The woman saw his weakness and was amazed; she burst into laughter.  
She remembered the manhood of that warrior who killed the lion and whose body was like that.  
The woman's laughter prevailed and became prolonged; she tried to close her lips but could not.  
She laughed hard like the intoxicated; laughter prevailed over profit and loss.  
He quickly drew his sword from its sheath and said, "Reveal the reason for your laughter, O impure one."  
A suspicion fell into my heart from this laughter; tell the truth, we cannot deceive.  
If we deceive with falsehood, or you bring a sweet excuse to the mouth.  
I know there is light in my heart; you must say whatever is to be said.  
In the heart of kings, consider the moon thick, even if it occasionally goes under a cloud from heedlessness.  
There is a lamp in the heart at the time of anger and greed; it goes under the basin.  
That insight is now my companion; if you do not say what is right to say.  
I will cut off your head with this sword; making excuses will not benefit you.  
If you tell the truth, I will set you free; I will not break the right of God, I will make you happy.  
He placed seven Qurans together at that time, swore an oath, and thus declared.  
The maid revealed that secret to the Caliph from the sword's wound and the Caliph's compulsion to tell the truth about the reason for this laughter, or else he would kill her.  
When the woman was helpless, she told the story of that Rostam of a hundred Zals.  
She explained the details of the warrior on the road, one by one, to the Caliph.  
Killing the lion, coming to the tent, and that standing mention like the horn of a rhinoceros.  
Then this weakness, this boastful effort, which died from the creaking of a mouse.  
God reveals secrets; when He wills, do not plant the seed of evil.  
Water, cloud, fire, and this sun bring secrets from the soil.  
This new spring after the leaf fall is proof of the existence of resurrection.  
In spring, those heads become visible; whatever this earth has eaten becomes exposed.  
It sprouts from the mouth and lips so that the inner thoughts and beliefs become apparent.  
The root of every tree and its nourishment all become visible on its top.  
Every sorrow that has troubled your heart is from the hangover of the wine you drank.  
But how do you know which wine caused that hangover to become apparent?  
This hangover is the blossom of that seed; the one who knows is aware and wise.  
The branch and blossom do not remain for the seed; how can the seed remain for the male body?  
The essence is not like the effect; how can the seed be like the tree?  
The seed is from bread; how can it be like bread? Man is from seed; how can it be like that?  
The jinn is from fire; how can it be like fire? The cloud is from vapor and is not like vapor.  
From Gabriel's breath, Jesus appeared; how could he be like him or not see him?  
Adam is from clay; how can he be like clay? No grape resembles the vine.  
How can a thief be like a gallows? How can obedience be like the eternal paradise?  
No origin is like the effect; therefore, you do not know the origin of the pain and headache.  
But without origin, you will not have this reward; how can God torment the innocent?  
What is the origin and the killer of that thing? If it does not resemble, its scent is from it.  
So know that your pain is the result of a fault; the affliction of this blow is from a desire.  
If you do not know that sin from consideration, quickly lament and seek forgiveness.  
Prostrate a hundred times, saying, "O God, this pain is nothing but deserved and just."  
O You, who are pure from oppression and injustice, how can You give pain and sorrow without crime?  
I do not know my crime clearly, but there must be a crime for this heat.  
Since you have hidden the cause from consideration, always keep that crime hidden.  
For the punishment reveals my crime, just as my theft is revealed by punishment.  
The king's intention, when he became aware of that betrayal, was to cover it and forgive, and he gave her to him, knowing that the sedition was his punishment and his intention, and his oppression of the owner of Mosul, for whoever does evil, it is against him, and your Lord is ever watchful, fearing that if he takes revenge, that revenge will also come upon him as this oppression and greed came upon him.  
The king came to himself and sought forgiveness, remembering his crime, fault, and persistence.  
He said to himself, "What I did to others has become my punishment and reached my soul."  
I intended the spouse of others out of arrogance; it came upon me, and I fell into the pit.  
I knocked on someone else's door; he knocked on my door, inevitably.  
Whoever seeks corruption with the people of others, know that his own people are pimps.  
For the like of that is his punishment, just as the punishment of blackness is its likeness.  
He was my confidant and my lullaby; my betrayals made him a traitor.  
It is not the time for revenge and retaliation; I have done a foolish deed with my own hands.  
If I take revenge on that lord and his family, that transgression will also come upon me.  
Just as this one came in retribution, I have tested it; I will not test it again.  
The pain of the owner of Mosul broke my neck; I cannot break this other one too.  
God has informed us of retribution, saying, "If you return, We will return."  
Since increasing here is not beneficial, except for patience and mercy, which are praiseworthy.  
Our Lord, we have wronged ourselves; have mercy, O Merciful, for You have gone.  
I forgave, so forgive me too, from new sins and old faults.  
He said, "Now, O maid, do not speak of this matter that I heard from you."  
I will marry you to your commander; by God, do not speak of this story.  
So that he is not ashamed of me, for he did one bad thing and a hundred thousand good things.  
Many times I have tested him; I have entrusted him with better than you.  
I found him complete in trust; this was a decree from my deeds.  
Then he called his commander to himself, killing the anger of the vengeful thought.  
He made a pleasing excuse to him, saying, "I am tired of this maid."  
Because of jealousy and envy of the maid, the mother of the child has a hundred cries.  
The mother has many rights over the child; she is not worthy of such injustice and cruelty.  
Jealousy and envy consume blood and eat; she bears great bitterness from this maid.  
When I want to give this maid to someone, you are more deserving of it, O dear one.  
For you showed bravery for her; it is not pleasant to give her to anyone but you.  
He married her to the commander and entrusted her to him, killing anger and greed, making them wise and dead.  
Explaining that "We have divided" means that one is given the lust and strength of donkeys, and another is given the wisdom and strength of prophets and angels, turning away from desire is from leadership, abandoning desire is the strength of prophecy, seeds that have no lust upon them have no resurrection.  
If he had the weakness of the male donkeys, he would have the manhood of the prophets.  
Abandoning anger, lust, and greed is manhood and the vein of prophecy.  
Do not be a male donkey in his vein; God calls, "Come, O prince of princes."  
Be a dead one so that God may look at me, better than that living one who is distant and rejected.  
Know the essence of manhood and its shell; that takes to hell, this to paradise.  
Paradise is surrounded by hardships; hell is surrounded by desires.  
O Ayaz, the male lion, demon-slayer, the manhood of the donkey is less, the manhood of wisdom is more.  
What so many leaders could not comprehend, the child's play was before you, this is manhood.  
O you who see the pleasure of my command, sacrificing your soul for my command in loyalty.