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5
1771-1795

  • ور نکردی زندگانی منیر  ** یک دو دم ماندست مردانه بمیر 
  • And if you have not (yet) led the illuminative life, one or two moments (still) remain: die (to self) like a man!

  • فیما یرجی من رحمة الله تعالی معطی النعم قبل استحقاقها و هو الذی ینزل الغیث من بعد ما قنطوا و رب بعد یورث قربا و رب معصیة میمونة و رب سعادة تاتی من حیث یرجی النقم لیعلم ان الله یبدل سیاتهم حسنات 
  • Concerning what may be hoped for from the mercy of God most High, who bestows His favours before they have been deserved— and He it is who sends down the rain after they have despaired. And many an estrangement produces intimacy (as its result), and there is many a blessed sin, and many a happiness that comes in a case where penalties are expected, in order that it may be known that God changes their evil deeds to good.

  • در حدیث آمد که روز رستخیز  ** امر آید هر یکی تن را که خیز 
  • In the Traditions (of the Prophet) it is related that on the Day of Resurrection every single body will be commanded to arise.

  • نفخ صور امرست از یزدان پاک  ** که بر آرید ای ذرایر سر ز خاک 
  • The blast of the trumpet is the command from the Holy God, namely, “O children (of Adam), lift up your heads from the grave.”

  • باز آید جان هر یک در بدن  ** هم‌چو وقت صبح هوش آید به تن 
  • (Then) every one's soul will return to its body, just as consciousness returns to the (awakened) body at dawn.

  • جان تن خود را شناسد وقت روز  ** در خراب خود در آید چون کنوز  1775
  • At daybreak the soul recognises its own body and re-enters its own ruin, like treasures (hidden in waste places).

  • جسم خود بشناسد و در وی رود  ** جان زرگر سوی درزی کی رود 
  • It recognises its own body and goes into it: how should the soul of the goldsmith go to the tailor?

  • جان عالم سوی عالم می‌دود  ** روح ظالم سوی ظالم می‌دود 
  • The soul of the scholar runs to the scholar, the spirit of the tyrant runs to the tyrant;

  • که شناسا کردشان علم اله  ** چونک بره و میش وقت صبحگاه 
  • For the Divine Knowledge has made them (the souls) cognisant (of their bodies), as (happens with) the lamb and the ewe, at the hour of dawn.

  • پای کفش خود شناسد در ظلم  ** چون نداند جان تن خود ای صنم 
  • The foot knows its own shoe in the dark: how should not the soul know its own body, O worshipful one?

  • صبح حشر کوچکست ای مستجیر  ** حشر اکبر را قیاس از وی بگیر  1780
  • Dawn is the little resurrection: O seeker of refuge (with God), judge from it what the greater resurrection will be like.

  • آنچنان که جان بپرد سوی طین  ** نامه پرد تا یسار و تا یمین 
  • Even as the soul flies towards the clay (of its body), the scroll (of every one's good and evil actions) will fly into the left hand or the right.

  • در کفش بنهند نامه‌ی بخل و جود  ** فسق و تقوی آنچ دی خو کرده بود 
  • Into his hand will be put the scroll (register) of avarice and liberality, impiety and piety, and all the (good or evil) dispositions that he had formed yesterday.

  • چون شود بیدار از خواب او سحر  ** باز آید سوی او آن خیر و شر 
  • At dawn when he wakes from slumber, that good and evil will come back to him.

  • گر ریاضت داده باشد خوی خویش  ** وقت بیداری همان آید به پیش 
  • If he has disciplined his moral nature, the same (purified) nature will present itself to him when he wakes;

  • ور بد او دی خام و زشت و در ضلال  ** چون عزا نامه سیه یابد شمال  1785
  • And if yesterday he was ignorant and wicked and misguided, he will find his left hand black as a letter of mourning;

  • ور بد او دی پاک و با تقوی و دین  ** وقت بیداری برد در ثمین 
  • But if yesterday he was (morally) clean and pious and religious, when he wakes he will gain the precious pearl.

  • هست ما را خواب و بیداری ما  ** بر نشان مرگ و محشر دو گوا 
  • Our sleep and waking are two witnesses which attest to us the significance of death and resurrection.

  • حشر اصغر حشر اکبر را نمود  ** مرگ اصغر مرگ اکبر را زدود 
  • The lesser resurrection has shown forth the greater resurrection; the lesser death has illumined the greater death.

  • لیک این نامه خیالست و نهان  ** وآن شود در حشر اکبر بس عیان 
  • But (in the present life) this scroll (of our good and evil actions) is a fancy and hidden (from our sight), though at the greater resurrection it will be very clearly seen.

  • این خیال اینجا نهان پیدا اثر  ** زین خیال آنجا برویاند صور  1790
  • Here this fancy is hidden, (only) the traces are visible; but there He (God) from this fancy will produce (actual) forms.

  • در مهندس بین خیال خانه‌ای  ** در دلش چون در زمینی دانه‌ای 
  • Behold in the architect the fancy (idea) of a house, (hidden) in his mind like a seed in a piece of earth.

  • آن خیال از اندرون آید برون  ** چون زمین که زاید از تخم درون 
  • That fancy comes forth from within (him), as the earth bears (plants) from the seed (sown) within.

  • هر خیالی کو کند در دل وطن  ** روز محشر صورتی خواهد شدن 
  • Every fancy that makes its abode in the mind will become a (visible) form on the Day of Resurrection,

  • چون خیال آن مهندس در ضمیر  ** چون نبات اندر زمین دانه‌گیر 
  • Like the architect's fancy (conceived) in his thought; like the plant (produced) in the earth that takes the seed.

  • مخلصم زین هر دو محشر قصه‌ایست  ** مومنان را در بیانش حصه‌ایست 1795
  • My object in (speaking of) both these resurrections is (to tell) a story; (yet) in its exposition there is a moral for the true believers.