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 حصه‌ایست1795
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.
چون بر آید آفتاب رستخیز ** بر جهند از خاک زشت و خوب تیز
When the sun of the Resurrection rises, foul and fair (alike) will leap up hastily from the grave.
سوی دیوان قضا پویان شوند ** نقد نیک و بد به کوره می‌روند
They will be running to the Díwán (Chancery) of the (Divine) Decree: the good and bad coin will go into the crucible—
نقد نیکو شادمان و ناز ناز ** نقد قلب اندر زحیر و در گداز
The good coin joyously and with great delight; the false coin in anguish and melting (with terror).
لحظه لحظه امتحانها می‌رسد ** سر دلها می‌نماید در جسد
At every moment the (Divine) probations will be arriving (coming into action): the thoughts concealed in the heart will be appearing in the body,
چون ز قندیل آب و روغن گشته فاش ** یا چو خاکی که بروید سرهاش 1800
As when the water and oil in a lamp are exposed to view, or like a piece of earth from which grow up the (seeds) deposited within.
از پیاز و گندنا و کوکنار ** سر دی پیدا کند دست بهار
From onion, leek, and poppy the hand of Spring reveals the secret of Winter—
آن یکی سرسبز نحن المتقون ** وآن دگر هم‌چون بنفشه سرنگون
One (party) fresh and green, saying, “We are the devout”; and the other drooping their heads like the violet,
چشمها بیرون جهید از خطر ** گشته ده چشمه ز بیم مستقر
Their eyes starting out (of the sockets) from (dread of) the danger, and streaming like ten fountains from fear of the appointed end;
باز مانده دیده‌ها در انتظار ** تا که نامه ناید از سوی یسار
Their eyes remaining in (fearful) expectation, lest the scroll (of their deeds) come (to them) from the left side;
چشم گردان سوی راست و سوی چپ ** زانک نبود بخت نامه‌ی راست زپ 1805
Their eyes rolling to right and left, because the fortune of the scroll (that comes) from the right (side) is not easy (to win).
نامه‌ای آید به دست بنده‌ای ** سر سیه از جرم و فسق آگنده‌ای
(Then) there comes into the hand of (such) a servant (of God) a scroll headed with black and cram-full of crime and wickedness;
اندرو یک خیر و یک توفیق نه ** جز که آزار دل صدیق نه
Containing not a single good deed or act of saving grace— nothing but wounds inflicted on the hearts of the saintly;
پر ز سر تا پای زشتی و گناه ** تسخر و خنبک زدن بر اهل راه
Filled from top to bottom with foulness and sin, with mockery and jeering at the followers of the Way,
آن دغل‌کاری و دزدیهای او ** و آن چو فرعونان انا و انای او
(With all) his rascalities and thieveries and Pharaoh-like expressions of self-glorification.
چون بخواند نامه‌ی خود آن ثقیل ** داند او که سوی زندان شد رحیل 1810
When that odious man reads his scroll, he knows that he is (virtually) on the road to prison.
پس روان گردد چو دزدان سوی دار ** جرم پیدا بسته راه اعتذار
Then he sets out, like robbers going to the gallows; his crime manifest, and the way (possibility) of excusing himself barred.
آن هزاران حجت و گفتار بد ** بر دهانش گشته چون مسمار بد
The thousands of bad pleas and (false) speeches (made during his life) have become like an evil nail (seal) on his mouth.
رخت دزدی بر تن و در خانه‌اش ** گشته پیدا گم شده افسانه‌اش
The stolen property has been discovered on his person and in his house: his (plausible) story has vanished.
پس روان گردد به زندان سعیر ** که نباشد خار را ز آتش گزیر
He sets out, therefore, to the prison of Hell; for thorns have no means of escape from (being burnt in) the fire.
چون موکل آن ملایک پیش و پس ** بوده پنهان گشته پیدا چون عسس 1815
The angels that (formerly) were hidden, (whilst they walked) as custodians before and behind (him), have (now) become visible like policemen.
می‌برندش می‌سپوزندش به نیش ** که برو ای سگ به کهدانهای خویش
They take him along, prodding him with the goad and saying, “Begone, O dog, to thy own kennels!”
می‌کشد پا بر سر هر راه او ** تا بود که بر جهد زان چاه او
He drags his feet (lingers) on every road, that perchance he may escape from the pit (of Hell).
منتظر می‌ایستد تن می‌زند ** در امیدی روی وا پس می‌کند
He stands expectantly, keeping silence and turning his face backward in a (fervent) hope,
اشک می‌بارد چون باران خزان ** خشک اومیدی چه دارد او جز آن
Pouring tears like autumn rain. A mere hope—what has he except that?
هر زمانی روی وا پس می‌کند ** رو به درگاه مقدس می‌کند 1820
(So) at every moment he is looking back and turning his face to the Holy Court (on high).
پس ز حق امر آید از اقلیم نور ** که بگوییدش کای بطال عور
Then from God in the realm of light comes the command— “Say ye to him, ‘O ne’er-do-well destitute (of merit),
انتظار چیستی ای کان شر ** رو چه وا پس می‌کنی ای خیره‌سر
What art thou expecting, O mine of mischief? Why art thou looking back, O giddy-headed man?
نامه‌ات آنست کت آمد به دست ** ای خدا آزار و ای شیطان‌پرست
Thy scroll (record) is that which came into thy hand, O offender against God and worshipper of the Devil.
چون بدیدی نامه‌ی کردار خویش ** چه نگری پس بین جزای کار خویش
Since thou hast seen the scroll of thy deeds, why dost thou look back? Behold the reward of thy works!
بیهده چه مول مولی می‌زنی ** در چنین چه کو امید روشنی 1825
Why art thou tarrying in vain? Where is hope of light in such a (deep) pit as this?
نه ترا از روی ظاهر طاعتی ** نه ترا در سر و باطن نیتی
Neither outwardly hast thou any act of piety (to thy credit), nor inwardly and in thy heart an intention (to perform one);
نه ترا شبها مناجات و قیام ** نه ترا در روز پرهیز و صیام
No nightly orisons and vigils, no abstinence and fasting in the daytime;
نه ترا حفظ زبان ز آزار کس ** نه نظر کردن به عبرت پیش و پس
No holding thy tongue to avoid hurting any one, no looking earnestly forward and backward.
پیش چه بود یاد مرگ و نزع خویش ** پس چه باشد مردن یاران ز پیش
What is (meant by looking) forward? To think of thy own death and last agony. What is (meant by looking) backward? (To remember) the predecease of thy friends.