Counsel to his son Muḥammad.

My son, I bid you earnestly take care that you be wakeful— I have gone to sleep*473.
Since of the Eternal Garden you’ve a rose*474, and by the name Muḥammad you are sealed*475—
Since you’re Muḥammad through a happy fate, sound loud the drum of lauded qualities*476.
Let your coin bear the impression of good fame—by loftiness you reach the lofty sky—
So that I in the place where I’m confined may be upraised by your exaltitude.
Seek company which from its good repute may give you (at the last) a happy end.
A friend whose breath is bad is better far than one who, speaking, (only) nonsense talks.
The vice of one associate is enough to give a bad name to a hundred men.
When one crude beast of prey into the snare falls, after it a hundred others fall.
The swallowing of coin by one who’s poor tears many stomachs on the pilgrims’ road*477.
On such a road (then) sleep not like the old; withdraw your skirt from those who seize the weak*478;
So that in this malignly-moving hall you be not gulled like women, you a man*479.
See not the horse’s dancing with the thought, How good its paces! See how hard the road*480.
If o’er this road you fly like falcon white*481, keep like the sun your eyes upon the road*482.
The more so that a road ’tis for the chase—the sky has bow and arrow (for the prey)*483.
Although your iron be of temper fine, the road is stone, and lodestone is that stone*484.
Bind not upon this beast a load so great that it may fail to mount this steep ascent*485.
When in a strait induced by two-hued time, let for your heart the road be wide, not strait*486.
Many a knot is key to what is hid; in many a hardship there is ease contained.
How many a dream which fills the heart with gloom is really gladness when interpreted*487.
Although the shaft of sorrow pierce the heart, for such day patience is a coat of mail.
Maintain your promises and faith with God, and keep your heart by other ties unvexed.
When you break not your promises to God, I promise you’ll escape from this and that*488.
Take not apart the good pearl from the string*489; from him who is of evil nature flee.
An evil nature acts consistently: have you not heard that Nature does not err*490?
The evil-natured man keeps faith with none; the erring nature does not fail to err*491.
The scorpion since it is by nature bad—to let it live’s a fault, to kill it, good.
Seek knowledge, for through knowledge you effect that doors to you be opened and not closed*492.
He who shames not at learning can draw forth pearls from the water, rubies from the rock.
Whilst he to whom no knowledge is assigned—that person (you will find) ashamed to learn*493.
How many, keen of mind, in effort slack, sell pottery from lack of pearls (to sell)!
How many a dullard, through his being taught, becomes the chief judge of the Seven Climes*494!
The (prey) half-eaten of the hunting dogs is but through knowledge taught (us) lawful food*495.
By knowledge since a dog may grow upright*496, ’tis like a man an angel may become.
Like Khiẓr*497 know yourself, that you may, too, drink as (that prophet) of the Stream of Life*498.
Life’s Water is not that of living things; ’tis soul with reason, reason ’tis with soul*499.
The reason with the soul’s a single gift; the soul with reason’s that which lives for aye*500.
The product of the two is only one, in which, there is no doubt, you have these two*501.
Until from these two one be reached say not to any one that he is any one*502.
When you have found that one (then) lose the two*503; place your foot on the head of the two worlds*504.
Abandon three, this sums up piety; two also leave, the jurist’s judgment this*505.
(Come) grasp the end of one thread like a man; abandon two, and make three be (but) one*506.
Till from belief in three you’re safe you’ll not bear o’er the sky the ball of Unity*507.
When to these two you’re lost no fables tell; and seek no medium when you’ve found that One*508.
So long as we may have this capital, whate’er’s outside of this is (vain) desire*509.
Whilst youth and healthful state (to us) remain, the means are found of gaining every wish.
When the straight cypress falls off in decay, where (then) can any remedy be gained*510?
You, with youth’s freshness, who possess the world, pursue the path now which you can (pursue).
Rose-like, gird on religion’s path your loins, that like the lofty cypress you may rise.
I who, rattan-like, have no freshness left—my tulips yellow grown, my violets white*511—
Through lack of strength no longer have the power to wear a crown or gird my loins to serve*512.
I used to do some service men might do, (but) truly I’m not now the man I was.
Fortune has seized and bound me in this mode; such (rule and) custom are in Fortune (seen).
My wings were broken e’en before I fell; how is my state (then now) that I have fallen!
If in the little man of ugly face pock-marks break out, how will it be (with him)*513?
Though from a shadow gains my genius power*514, my canopy’s in my accomplishments*515.
That person has no shadow in the world who before (men’s) a lamb, a wolf behind.
I see no one before me who is not a friend before me, (and) a foe behind*516.
A few crude persons being (my sole) aids, to whom with safety can I turn my face?
Though my youth has departed from the world, what can I do, still youthful is my greed?
The more in years an aged man becomes, the greedier becomes his greediness.
My coin has this impression not alone—this stigma’s on the coin of every one*517.
O You, my heart’s Physician, keep my clay from bowing low at any person’s feet.
How long (shall) darkness (last still)? Give me light! Since You have broken, give the remedy*518.
(And) that through which my heart is in distress make easy, for this easy is to You*519.
My neck is freed from cords; I will not bear that it he galled ’neath any person’s load.
I, who’ve become contented with my grain, am, like the oyster, lord in my own house.
’Tis best that lordship, too, my comrade be; what business, (pray), of mine is servitude?
The lion gains an honourable grade, since he disdains the yoke of servitude.
From your own tray ’tis better to give bread than to eat “ḥalvā” from the mean man’s tray*520.
Since a sharp dagger has been drawn by dawn*521, how long, Nizāmī, will you sleep? Arise!
Do miners’ work, and vex not at your toil: open to men the door of hidden stores*522.