1Cademy - دفتر پنجم - بخش ۷۳ - 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 / Book Five - Section 73 - On What Is Hoped from the Mercy of God Almighty, the Giver of Blessings Before They Are Deserved; and He is the One Who Sends Down Rain After They Have Despaired; and How Often Distance Inherits Nearness; and How Often a Sin is Auspicious; and How Often Happiness Comes from Where Affliction is Expected, So That It May Be Known That God Changes Their Evil Deeds into Good Deeds

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مثنوی معنوی: دفتر پنجم / Masnavi: Book Five

Poem

دفتر پنجم - بخش ۷۳ - 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 / Book Five - Section 73 - On What Is Hoped from the Mercy of God Almighty, the Giver of Blessings Before They Are Deserved; and 'He is the One Who Sends Down Rain After They Have Despaired'; and How Often Distance Inherits Nearness; and How Often a Sin is Auspicious; and How Often Happiness Comes from Where Affliction is Expected, So That It May Be Known That 'God Changes Their Evil Deeds into Good Deeds'

Original content

در حدیث آمد که روز رستخیز
امر آید هر یکی تن را که خیز

نفخ صور امرست از یزدان پاک
که بر آرید ای ذرایر سر ز خاک

باز آید جان هر یک در بدن
هم چو وقت صبح هوش آید به تن

جان تن خود را شناسد وقت روز
در خراب خود در آید چون کنوز

جسم خود بشناسد و در وی رود
جان زرگر سوی درزی کی رود

جان عالم سوی عالم می دود
روح ظالم سوی ظالم می دود

که شناسا کردشان علم اله
چونک بره و میش وقت صبحگاه

پای کفش خود شناسد در ظلم
چون نداند جان تن خود ای صنم

صبح حشر کوچکست ای مستجیر
حشر اکبر را قیاس از وی بگیر

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

در کفش بنهند نامه بخل و جود
فسق و تقوی آنچ دی خو کرده بود

چون شود بیدار از خواب او سحر
باز آید سوی او آن خیر و شر

گر ریاضت داده باشد خوی خویش
وقت بیداری همان آید به پیش

ور بد او دی خام و زشت و در ضلال
چون عزا نامه سیه یابد شمال

ور بد او دی پاک و با تقوی و دین
وقت بیداری برد در ثمین

هست ما را خواب و بیداری ما
بر نشان مرگ و محشر دو گوا

حشر اصغر حشر اکبر را نمود
مرگ اصغر مرگ اکبر را زدود

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

این خیال اینجا نهان پیدا اثر
زین خیال آنجا برویاند صور

در مهندس بین خیال خانه ای
در دلش چون در زمینی دانه ای

آن خیال از اندرون آید برون
چون زمین که زاید از تخم درون

هر خیالی کو کند در دل وطن
روز محشر صورتی خواهد شدن

چون خیال آن مهندس در ضمیر
چون نبات اندر زمین دانه گیر

مخلصم زین هر دو محشر قصه ایست
مؤمنان را در بیانش حصه ایست

چون بر آید آفتاب رستخیز
بر جهند از خاک زشت و خوب تیز

سوی دیوان قضا پویان شوند
نقد نیک و بد به کوره می روند

نقد نیکو شادمان و ناز ناز
نقد قلب اندر زحیر و در گداز

لحظه لحظه امتحانها می رسد
سر دلها می نماید در جسد

چون ز قندیل آب و روغن گشته فاش
یا چو خاکی که بروید سرهاش

از پیاز و گندنا و کوکنار
سر دی پیدا کند دست بهار

آن یکی سرسبز نحن المتقون
وآن دگر هم چون بنفشه سرنگون

چشمها بیرون جهیده از خطر
گشته ده چشمه ز بیم مستقر

باز مانده دیده ها در انتظار
تا که نامه ناید از سوی یسار

چشم گردان سوی راست و سوی چپ
زانک نبود بخت نامه راست زپ

نامه ای آید به دست بنده ای
سر سیه از جرم و فسق آگنده ای

اندرو یک خیر و یک توفیق نه
جز که آزار دل صدیق نه

پر ز سر تا پای زشتی و گناه
تسخر و خنبک زدن بر اهل راه

آن دغل کاری و دزدیهای او
و آن چو فرعونان انا و انای او

چون بخواند نامه خود آن ثقیل
داند او که سوی زندان شد رحیل

پس روان گردد چو دزدان سوی دار
جرم پیدا بسته راه اعتذار

آن هزاران حجت و گفتار بد
بر دهانش گشته چون مسمار بد

رخت دزدی بر تن و در خانه اش
گشته پیدا گم شده افسانه اش

پس روان گردد به زندان سعیر
که نباشد خار را ز آتش گزیر

چون موکل آن ملایک پیش و پس
بوده پنهان گشته پیدا چون عسس

می برندش می سپوزندش به نیش
که برو ای سگ به کهدانهای خویش

می کشد پا بر سر هر راه او
تا بود که برجهد زان چاه او

منتظر می ایستد تن می زند
در امیدی روی وا پس می کند

اشک می بارد چو باران خزان
خشک اومیدی چه دارد او جز آن

هر زمانی روی وا پس می کند
رو به درگاه مقدس می کند

پس ز حق امر آید از اقلیم نور
که بگوییدش کای بطال عور

انتظار چیستی ای کان شر
رو چه وا پس می کنی ای خیره سر

نامه ات آنست کت آمد به دست
ای خدا آزار و ای شیطان پرست

چون بدیدی نامه کردار خویش
چه نگری پس بین جزای کار خویش

بیهده چه مول مولی می زنی
در چنین چه کو امید روشنی

نه ترا از روی ظاهر طاعتی
نه ترا در سر و باطن نیتی

نه ترا شبها مناجات و قیام
نه ترا در روز پرهیز و صیام

نه ترا حفظ زبان ز آزار کس
نه نظر کردن به عبرت پیش و پس

پیش چه بود یاد مرگ و نزع خویش
پس چه باشد مردن یاران ز پیش

نه ترا بر ظلم توبه پر خروش
ای دغا گندم نمای جوفروش

چون ترازوی تو کژ بود و دغا
راست چون جویی ترازوی جزا

چونک پای چپ بدی در غدر و کاست
نامه چون آید ترا در دست راست

چون جزا سایه ست ای قد تو خم
سایه تو کژ فتد در پیش هم

زین قبل آید خطابات درشت
که شود که را از آن هم کوز پشت

بنده گوید آنچ فرمودی بیان
صد چنانم صد چنانم صد چنان

خود تو پوشیدی بترها را به حلم
ورنه می دانی فضیحتها به علم

لیک بیرون از جهاد و فعل خویش
از ورای خیر و شر و کفر و کیش

وز نیاز عاجزانه خویشتن
وز خیال و وهم من یا صد چو من

بودم اومیدی به محض لطف تو
از ورای راست باشی یا عتو

بخشش محضی ز لطف بی عوض
بودم اومید ای کریم بی عوض

رو سپس کردم بدان محض کرم
سوی فعل خویشتن می ننگرم

سوی آن اومید کردم روی خویش
که وجودم داده ای از پیش بیش

خلعت هستی بدادی رایگان
من همیشه معتمد بودم بر آن

چون شمارد جرم خود را و خطا
محض بخشایش در آید در عطا

کای ملایک باز آریدش به ما
که بدستش چشم دل سوی رجا

لاابالی وار آزادش کنیم
وآن خطاها را همه خط بر زنیم

لا ابالی مر کسی را شد مباح
کش زیان نبود ز غدر و از صلاح

آتشی خوش بر فروزیم از کرم
تا نماند جرم و زلت بیش و کم

آتشی کز شعله اش کمتر شرار
می بسوزد جرم و جبر و اختیار

شعله در بنگاه انسانی زنیم
خار را گلزار روحانی کنیم

ما فرستادیم از چرخ نهم
کیمیا یصلح لکم اعمالکم

خود چه باشد پیش نور مستقر
کر و فر اختیار بوالبشر

گوشت پاره آلت گویای او
پیه پاره منظر بینای او

مسمع او آن دو پاره استخوان
مدرکش دو قطره خون یعنی جنان

کرمکی و از قذر آکنده ای
طمطراقی در جهان افکنده ای

از منی بودی منی را واگذار
ای ایاز آن پوستین را یاد دار

English translation

It is said in the Hadith that on the Day of Resurrection, a command will come to every single body: 'Rise!' The blowing of the trumpet is the command of the Holy God: 'O particles! Raise your heads from the earth.' The soul of each will return into its body, just as consciousness returns to the body at dawn. The soul recognizes its own body at daytime; it enters its own ruin like buried treasures. It recognizes its body and enters it; how would the soul of a goldsmith go to a tailor? The soul of the scholar runs towards the scholar; the spirit of the oppressor runs towards the oppressor. For the knowledge of God has made them recognize each other, like lambs and ewes at the break of dawn. The foot recognizes its own shoe in the darkness; how then, O beloved, should the soul not know its own body? The morning is a minor resurrection, O seeker of refuge; deduce the Major Resurrection from it. Just as the soul flies towards the clay body, the record of deeds flies to the left and to the right. They place in its hand the record of its avarice and generosity, its wickedness and piety—whatever it had accustomed itself to yesterday. When one wakes up from sleep at dawn, that good and evil return to him. If he has disciplined his nature, at the time of waking, that same disciplined nature comes forward. And if yesterday he was raw, ugly, and in error, he will find his left hand holding a black record, like an obituary. And if yesterday he was pure, pious, and religious, at the time of waking he will carry a precious pearl. Our sleep and our waking are two witnesses pointing to death and resurrection. The minor resurrection has shown the Major Resurrection; the minor death has removed the dread of the major death. But this record in this world is imaginary and hidden, while in the Major Resurrection it will become fully manifest. This imagination here is hidden, yet its effect is manifest; from this imagination, God will make forms grow there. See the architect's imagination of a house; it is in his heart like a seed in the earth. That imagination comes out from within, just as the earth gives birth to the seed within. Every thought that makes a home in the heart will become a visible form on the Day of Resurrection. Like the thought of that architect in his mind, like the plant taking root from the seed in the earth. My summary of these two resurrections is a story, and the believers have a share in its explanation. When the sun of Resurrection rises, the ugly and the good will leap swiftly from the earth. They will run towards the court of judgment; the good and bad coins will go into the crucible. The good coin will be joyful and full of grace; the counterfeit coin will be in groaning and melting. Moment by moment, trials arrive, and the secrets of the hearts are revealed in the bodies. Like water and oil separating clearly in a lamp, or like the earth when its hidden seeds sprout. Of onion, leek, and poppy, the hand of spring reveals what was hidden during winter. One is flourishing and green, saying: 'We are the pious'; the other is hanging its head low like a violet. Eyes bulging out from danger, becoming ten fountains of tears from the dread of the Abode. Eyes remaining wide open in expectation, hoping that the record will not come from the left side. Turning their eyes to the right and to the left, for the luck of receiving the record in the right hand is not cheap. A record comes to the hand of a servant, its cover black, filled with transgression and wickedness. There is not a single good deed or grace in it, nothing but the tormenting of the heart of the truthful. Full from head to foot with ugliness and sin, mocking and scoffing at the people of the Path. All his deceitfulness and thefts, and his Pharaoh-like 'I' and self-aggrandizement. When that heavy-hearted soul reads his record, he knows that he is departing for prison. So he walks like thieves towards the gallows, his crime obvious, and the path of apology closed. Those thousands of bad arguments and speech have become like an iron nail in his mouth. The stolen goods on his body and in his house have been exposed, and his pretexts have vanished. Then he goes towards the prison of hellfire, for there is no escape for the thorn from the fire. The angels assigned to guard him, in front and behind, who were hidden, have now appeared like watchmen. They drag him and prod him with goads: 'Go, O dog, to your stables!' He drags his feet at every step along the way, hoping that he might leap out of that pit. He stands waiting and holds his breath; in hope, he turns his face back. He sheds tears like autumn rain; what does he have other than a dry hope? Every moment he turns his face back; he turns his face to the Holy Threshold. Then from the Realm of Light comes the command of God: 'Tell him, O naked profligate, What are you waiting for, O source of evil? Why do you look back, O stubborn one? Your record is that which has come to your hand, O you who tormented My servants and worshipped Satan! Since you have seen the record of your deeds, why do you look back? See the reward of your actions! Why are you lingering in vain? In such a pit, where is there any hope of light? Neither do you have obedience in outward appearance, nor do you have a good intention in your secret heart. Neither had you night prayers and standing in devotion, nor did you have abstinence and fasting by day. Neither did you guard your tongue from hurting anyone, nor did you look with admonition before and behind. What was 'before' but the remembrance of your own death and agony? And what was 'behind' but the death of your companions before you? Neither did you repent with crying out against your injustice, O cheat, who shows wheat but sells barley! Since your scale was crooked and deceitful, how can you seek a straight scale of retribution? Since your left foot was in treachery and deficiency, how should your record come into your right hand? Since retribution is a shadow, O you of bent stature, your shadow will also fall crookedly before you.' From this direction come harsh reprimands, from which even a mountain would become hunchbacked. The servant says: 'What You have declared, I am a hundred times like that, a hundred times, a hundred times! You Yourself concealed the worst things with Your forbearance, otherwise You know all my scandals by Your knowledge. But outside of my struggles and my deeds, beyond good and evil, belief and creed, and beyond my own helpless supplication, and beyond the thoughts and imaginations of myself or a hundred like me, I had a hope in Your sheer grace, beyond my righteousness or my rebellion. I hoped for a pure gift from Your uncompensated grace, O Generous One Who bestows without return! I turned my face back to that sheer generosity; I do not look at my own deeds. I turned my face towards that hope, for You have given me existence, before and beyond measure. You bestowed the robe of existence upon me for free; I have always trusted in that.' When he enumerates his sins and errors, sheer forgiveness enters into bestowment. 'O angels! Bring him back to Us, for the eye of his heart was directed towards hope. We will set him free without care, and we will draw a line through all those errors.' Being 'careless' is permitted to the One Who suffers no loss from treachery nor gains from righteousness. 'We will kindle a pleasant fire out of generosity, so that no sin or error remains, great or small. A fire of which the smallest spark burns up sin, necessity, and free will. We will set fire to the human dwelling, and make the thorn-bed a spiritual rose-garden. We sent down from the ninth heaven the alchemy of 'He will make your deeds righteous for you.' Indeed, what is the pomp and pride of the free will of the son of Adam before the stable Light? A piece of meat is his speaking instrument, a piece of fat is his seeing organ, his hearing organ is those two pieces of bone, his perceiver is two drops of blood, meaning his heart. A little worm filled with impurity, yet he has thrown a great pomp and noise into the world! You were made from semen; abandon your ego! O Ayaz, remember your sheepskin coat!

Updated 2026-06-13

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