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
When the sun of the Resurrection rises, foul and fair (alike) will leap up hastily from the grave.
چون بر آید آفتاب رستخیز ** بر جهند از خاک زشت و خوب تیز
They will be running to the Díwán (Chancery) of the (Divine) Decree: the good and bad coin will go into the crucible—
سوی دیوان قضا پویان شوند ** نقد نیک و بد به کوره می‌روند
The good coin joyously and with great delight; the false coin in anguish and melting (with terror).
نقد نیکو شادمان و ناز ناز ** نقد قلب اندر زحیر و در گداز
At every moment the (Divine) probations will be arriving (coming into action): the thoughts concealed in the heart will be appearing in the body,
لحظه لحظه امتحانها می‌رسد ** سر دلها می‌نماید در جسد
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.1800
چون ز قندیل آب و روغن گشته فاش ** یا چو خاکی که بروید سرهاش
From onion, leek, and poppy the hand of Spring reveals the secret of Winter—
از پیاز و گندنا و کوکنار ** سر دی پیدا کند دست بهار
One (party) fresh and green, saying, “We are the devout”; and the other drooping their heads like the violet,
آن یکی سرسبز نحن المتقون ** وآن دگر هم‌چون بنفشه سرنگون
Their eyes starting out (of the sockets) from (dread of) the danger, and streaming like ten fountains from fear of the appointed end;
چشمها بیرون جهید از خطر ** گشته ده چشمه ز بیم مستقر
Their eyes remaining in (fearful) expectation, lest the scroll (of their deeds) come (to them) from the left side;
باز مانده دیده‌ها در انتظار ** تا که نامه ناید از سوی یسار
Their eyes rolling to right and left, because the fortune of the scroll (that comes) from the right (side) is not easy (to win).1805
چشم گردان سوی راست و سوی چپ ** زانک نبود بخت نامه‌ی راست زپ
(Then) there comes into the hand of (such) a servant (of God) a scroll headed with black and cram-full of crime and wickedness;
نامه‌ای آید به دست بنده‌ای ** سر سیه از جرم و فسق آگنده‌ای
Containing not a single good deed or act of saving grace— nothing but wounds inflicted on the hearts of the saintly;
اندرو یک خیر و یک توفیق نه ** جز که آزار دل صدیق نه
Filled from top to bottom with foulness and sin, with mockery and jeering at the followers of the Way,
پر ز سر تا پای زشتی و گناه ** تسخر و خنبک زدن بر اهل راه
(With all) his rascalities and thieveries and Pharaoh-like expressions of self-glorification.
آن دغل‌کاری و دزدیهای او ** و آن چو فرعونان انا و انای او
When that odious man reads his scroll, he knows that he is (virtually) on the road to prison.1810
چون بخواند نامه‌ی خود آن ثقیل ** داند او که سوی زندان شد رحیل
Then he sets out, like robbers going to the gallows; his crime manifest, and the way (possibility) of excusing himself barred.
پس روان گردد چو دزدان سوی دار ** جرم پیدا بسته راه اعتذار
The thousands of bad pleas and (false) speeches (made during his life) have become like an evil nail (seal) on his mouth.
آن هزاران حجت و گفتار بد ** بر دهانش گشته چون مسمار بد
The stolen property has been discovered on his person and in his house: his (plausible) story has vanished.
رخت دزدی بر تن و در خانه‌اش ** گشته پیدا گم شده افسانه‌اش
He sets out, therefore, to the prison of Hell; for thorns have no means of escape from (being burnt in) the fire.
پس روان گردد به زندان سعیر ** که نباشد خار را ز آتش گزیر
The angels that (formerly) were hidden, (whilst they walked) as custodians before and behind (him), have (now) become visible like policemen.1815
چون موکل آن ملایک پیش و پس ** بوده پنهان گشته پیدا چون عسس
They take him along, prodding him with the goad and saying, “Begone, O dog, to thy own kennels!”
می‌برندش می‌سپوزندش به نیش ** که برو ای سگ به کهدانهای خویش
He drags his feet (lingers) on every road, that perchance he may escape from the pit (of Hell).
می‌کشد پا بر سر هر راه او ** تا بود که بر جهد زان چاه او
He stands expectantly, keeping silence and turning his face backward in a (fervent) hope,
منتظر می‌ایستد تن می‌زند ** در امیدی روی وا پس می‌کند
Pouring tears like autumn rain. A mere hope—what has he except that?
اشک می‌بارد چون باران خزان ** خشک اومیدی چه دارد او جز آن
(So) at every moment he is looking back and turning his face to the Holy Court (on high).1820
هر زمانی روی وا پس می‌کند ** رو به درگاه مقدس می‌کند
Then from God in the realm of light comes the command— “Say ye to him, ‘O ne’er-do-well destitute (of merit),
پس ز حق امر آید از اقلیم نور ** که بگوییدش کای بطال عور
What art thou expecting, O mine of mischief? Why art thou looking back, O giddy-headed man?
انتظار چیستی ای کان شر ** رو چه وا پس می‌کنی ای خیره‌سر
Thy scroll (record) is that which came into thy hand, O offender against God and worshipper of the Devil.
نامه‌ات آنست کت آمد به دست ** ای خدا آزار و ای شیطان‌پرست
Since thou hast seen the scroll of thy deeds, why dost thou look back? Behold the reward of thy works!
چون بدیدی نامه‌ی کردار خویش ** چه نگری پس بین جزای کار خویش
Why art thou tarrying in vain? Where is hope of light in such a (deep) pit as this?1825
بیهده چه مول مولی می‌زنی ** در چنین چه کو امید روشنی
Neither outwardly hast thou any act of piety (to thy credit), nor inwardly and in thy heart an intention (to perform one);
نه ترا از روی ظاهر طاعتی ** نه ترا در سر و باطن نیتی
No nightly orisons and vigils, no abstinence and fasting in the daytime;
نه ترا شبها مناجات و قیام ** نه ترا در روز پرهیز و صیام
No holding thy tongue to avoid hurting any one, no looking earnestly forward and backward.
نه ترا حفظ زبان ز آزار کس ** نه نظر کردن به عبرت پیش و پس
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.
پیش چه بود یاد مرگ و نزع خویش ** پس چه باشد مردن یاران ز پیش
Thou hast (in thy record) no wailful penitence for thy injustice, O rogue who showest wheat and sellest barley.1830
نه ترا بر ظلم توبه‌ی پر خروش ** ای دغا گندم‌نمای جوفروش
Since thy scales were wrong and false, how shouldst thou require the scales of thy retribution to be right?
چون ترازوی تو کژ بود و دغا ** راست چون جویی ترازوی جزا
Since thou wert a left foot (wert going to the left) in fraud and dishonesty, how should the scroll come into thy right hand?
چونک پای چپ بدی در غدر و کاست ** نامه چون آید ترا در دست راست
Since retribution is (like) the shadow, accordingly thy shadow, O man of bent figure, falls crookedly before thee.’”
چون جزا سایه‌ست ای قد تو خم ** سایه‌ی تو کژ فتد در پیش هم
(To him) from this quarter (Heaven) come (such) harsh words of rebuke that even the back of a mountain would be bowed by them.
زین قبل آید خطابات درشت ** که شود که را از آن هم کوز پشت
The servant (of God) answers: “I am a hundred, hundred, hundred times as much as that which Thou hast declared.1835
بنده گوید آنچ فرمودی بیان ** صد چنانم صد چنانم صد چنان
Verily, in Thy forbearance Thou hast thrown a veil over worse things (than those mentioned); otherwise (Thou mightst have declared them, for) Thou knowest with Thy knowledge (all my) shameful deeds;
خود تو پوشیدی بترها را به حلم ** ورنه می‌دانی فضیحتها به علم