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5
1771-1795

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

  • 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.
  • 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 

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

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

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

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

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

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

  • 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.
  • که شناسا کردشان علم اله  ** چونک بره و میش وقت صبحگاه 

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

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

  • 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.
  • آنچنان که جان بپرد سوی طین  ** نامه پرد تا یسار و تا یمین 

  • 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.
  • در کفش بنهند نامه‌ی بخل و جود  ** فسق و تقوی آنچ دی خو کرده بود 

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

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

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

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

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

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

  • 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.
  • لیک این نامه خیالست و نهان  ** وآن شود در حشر اکبر بس عیان 

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

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

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

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

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

  • 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. 1795
  • مخلصم زین هر دو محشر قصه‌ایست  ** مومنان را در بیانش حصه‌ایست