M6:1449 — راست گفته‌ست آن سپهدار بشر / که هر آنک کرد از دنیا گذر

Translation: The commander of humanity spoke truly, That whoever passes from this world, Has no pain, sorrow, or loss from death, But rather a hundred regrets for what was lost (fawt). Meaning: This verse refers to a prophetic saying, asserting that the deceased do not lament their own passing, but rather grieve deeply over the opportunities they failed to seize during their earthly lives.

This profound verse echoes a noble prophetic saying that Rumi, with characteristic reverence, calls the command of the "Commander of humanity" (sepeh-dār-i bashar). The tradition, "laysa lil-māḍīn hamm al-mawt, innamā lahum ḥasrat al-fawt" (The departed do not regret death, but rather regret lost opportunities), conveys a vital truth: those who have passed on do not grieve over their demise itself. Death is an inevitable occurrence, a universal fate we all confront. Their true sorrow and regret, their "ḥasrat-i fawt," stems not from dying, but from the opportunities that slipped away—opportunities that can never be recovered or compensated for. This, Rumi suggests, is a pain more searing than any fire.

I have consistently emphasized Rumi's perpetual call to "work" (kār) and "exertion" (takāpu). Regretting in this world is itself a form of idleness, a way of filling time with futility. A person of "firm resolve" (ṣāḥib-qadam), immersed in the fervor of action, leaves no room for regret. Remorse and lamentation are the fruits of succumbing to inaction. However, after death, this very regret becomes one of the greatest torments—a torment where one knows that its burning intensity yields no "constructive" (sāzandegi) outcome. The Quran confirms this truth when it states, "My Lord, send me back that I may do righteousness in what I have left behind," only to receive the reply, "Nay! It is but a word that he utters"—implying that this plea will never be answered.

Why should one "make death their qibla" (direction of prayer)? In Rumi's view, death is not merely physical demise; it is the "abandonment of attachments" (tark-i taʿalluqāt), the shedding of "superfluous things" (zawāʾid) and empty preoccupations. Death, in this sense, means sacrificing the "false self" (khud-i kādhib) at the altar of the "true self" (khud-i ṣādiq). Such a death is the "treasure of every fortune and leaf" (makhzan-i har dawlat va barg); that is, the awareness of limited time compels one to act productively and make the most of life, rather than retreating into sorrow. This 'death' itself is a source of life and awakening.

Most of us, through "distorted vision" (ḥawl or du-bīni), have throughout our lives made "fantasies" (khayālāt) our qibla—illusions and vain aspirations that we mistook for reality. Yet, as "death" (ajal) approaches, we realize that these were all mirages, vanishing like foam on water. In this world, we clung to "forms" (naqsh-hā) and appearances, instead of seeking the underlying meaning. Rumi says this world is like "foam" atop the "sea." The regret of the departed is for standing on the foam and never reaching the depths of the sea, for failing to spend their lives swimming in the ocean of meaning.

This is a lesson to be absorbed with our entire being: "When you see the dust of forms, see the wind; / When you see the foam, see the ocean of creation." With every form and appearance, perceive its driving force and hidden meaning. Our gaze must be penetrating, not superficial. "We are all eyes; the rest is mere skin." This "gaze" (nazar) and this deep seeing is what shapes us and serves us. Therefore, "go into vision, go into vision, go into vision"—for this alone is what remains of us and truly serves our purpose.

Key takeaways

• The true regret of the deceased is not for death itself, but for lost opportunities.
• Awareness of mortality should be a catalyst for action and detachment from worldly ties.
• Post-mortem torment can be the burning regret of irreversible and irredeemable loss.
• Rumi views 'death' as shedding the 'false self' to realize the 'true self'.
• One must transcend 'forms' (appearances) to reach 'meaning' and the hidden truth beneath.
• 'Dual vision' and attachment to illusions distract us from realities and steal our opportunities.