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3
2451-2500

  • او بخود برداشت پرده از گناه ** ورنه می‌پوشید جرمش را اله
  • He, of himself, has lifted the veil from his crime; else God would have concealed his sin.”

  • کافر و فاسق درین دور گزند ** پرده خود را بخود بر می‌درند
  • In this cycle of woe the infidel and the profligate rend their veils of their own accord.

  • ظلم مستورست در اسرار جان ** می‌نهد ظالم بپیش مردمان
  • Wrong is covered (from sight) in the inmost thoughts of the soul: the wrong-doer exposes it to men,

  • که ببینیدم که دارم شاخها ** گاو دوزخ را ببینید از ملا
  • Saying, “Behold me! I have horns! Behold the cow of Hell in full view!”

  • گواهی دادن دست و پا و زبان بر سر ظالم هم در دنیا
  • How hands and feet and tongue give evidence concerning the secret of the wicked, even in this world.

  • پس همینجا دست و پایت در گزند ** بر ضمیر تو گواهی می‌دهند 2455
  • Even here, then, your hands and feet, in (doing) harm, bear witness to your conscience.

  • چون موکل می‌شود برتو ضمیر ** که بگو تو اعتقادت وا مگیر
  • Since your (evil) conscience becomes (as) an overseer to you and says, “Speak! Do not keep back your belief,”

  • خاصه در هنگام خشم و گفت و گو ** می‌کند ظاهر سرت را مو بمو
  • And, especially at times of anger and quarrelling, makes manifest your secret thought, hair by hair;

  • چون موکل می‌شود ظلم و جفا ** که هویدا کن مرا ای دست و پا
  • Since wrong and injustice become your overseer and say, “Display me, O hands and feet,”

  • چون همی‌گیرد گواه سر لگام ** خاصه وقت جوش و خشم و انتقام
  • And since the (evil conscience which bears) witness to the secret thought seizes the reins—in particular at times of emotion and anger and revenge—

  • پس همان کس کین موکل می‌کند ** تا لوای راز بر صحرا زند 2460
  • That One, then, who appoints this (conscience) as overseer, that ‘it may unfurl the banner of the secret on the field—

  • پس موکلهای دیگر روز حشر ** هم تواند آفرید از بهر نشر
  • (Surely), then, He can also create, on the Day of Judgement, other overseers for the purpose of unfolding (the secret thoughts).

  • ای بده دست آمده در ظلم و کین ** گوهرت پیداست حاجت نیست این
  • O thou who hast entered most recklessly upon (a course of) injustice and malice, thy true nature is evident: this (advertisement of it) is not needed.

  • نیست حاجت شهره گشتن در گزند ** بر ضمیر آتشینت واقف‌اند
  • It is not necessary to become celebrated for (doing) harm: they (who possess discernment) are acquainted with thy fiery (hellish) conscience.

  • نفس تو هر دم بر آرد صد شرار ** که ببینیدم منم ز اصحاب نار
  • Thy fleshly soul every moment emits a hundred sparks, saying, “Behold me! I am of the people of the Fire.

  • جزو نارم سوی کل خود روم ** من نه نورم که سوی حضرت شوم 2465
  • I am a part of the Fire: I go to my whole; I am not (composed of) light, so that I should go to the Lord”—

  • همچنان کین ظالم حق ناشناس ** بهر گاوی کرد چندین التباس
  • Even as this unjust and ungrateful man wrought so much confusion (made such a great disturbance) for the sake of a cow.

  • او ازو صد گاو برد و صد شتر ** نفس اینست ای پدر از وی ببر
  • He carried off from him (the defendant) a hundred cows and a hundred camels this (wickedness) is the fleshly soul: O father, cut yourself asunder from it.

  • نیز روزی با خدا زاری نکرد ** یا ربی نامد ازو روزی بدرد
  • Besides, never once did he make humble supplication to God: never once did a cry of “O Lord!” come from him in sorrow—

  • کای خدا خصم مرا خشنود کن ** گر منش کردم زیان تو سود کن
  • “O God, content my adversary: if I have inflicted loss upon him (yet) do Thou bestow profit (upon me)!

  • گر خطا کشتم دیت بر عاقله‌ست ** عاقله‌ی جانم تو بودی از الست 2470
  • If T killed him by mistake, the (payment of the) blood-price falls on my kin: Thou hast been my spirit’s kin from (the Day of) Alast.”

  • سنگ می‌ندهد به استغفار در ** این بود انصاف نفس ای جان حر
  • He (God) does not give (worthless) stones in return for the pearls of contrition (nay), this, O noble spirit, is the justice of the fleshly soul.

  • برون رفتن به سوی آن درخت
  • How the people went forth to that tree.

  • چون برون رفتند سوی آن درخت ** گفت دستش را سپس بندید سخت
  • When they went forth to that tree, he (David) said, “Tie his hands fast behind him,

  • تا گناه و جرم او پیدا کنم ** تا لوای عدل بر صحرا زنم
  • In order that I may bring to light his sin and crime, and may plant the banner of justice on the field.

  • گفت ای سگ جد او را کشته‌ای ** تو غلامی خواجه زین رو گشته‌ای
  • O dog,” said he, “you have killed his grandfather. You are a slave: by this means you have become a lord.

  • خواجه را کشتی و بردی مال او ** کرد یزدان آشکارا حال او 2475
  • You killed your master and carried off his property: God bath made manifest what happened to him.

  • آن زنت او را کنیزک بوده است ** با همین خواجه جفا بنموده است
  • Your wife was his handmaid; she has acted unjustly towards this same master.

  • هر چه زو زایید ماده یا که نر ** ملک وارث باشد آنها سر بسر
  • Whatever (children) she bore to him, female or male—all of them from beginning to end are the property of the (master’s) heir.

  • تو غلامی کسب و کارت ملک اوست ** شرع جستی شرع بستان رو نکوست
  • You are a slave: your gains and goods are his property. You demanded the Law: take the Law and go: ‘tis well.

  • خواجه را کشتی باستم زار زار ** هم برینجا خواجه گویان زینهار
  • You killed your master miserably by violence, (whilst) your master was crying for mercy on this very spot.

  • کارد از اشتاب کردی زیر خاک ** از خیالی که بدیدی سهمناک 2480
  • In your haste you hid the knife under the soil, because of the terrible apparition which you beheld.

  • نک سرش با کارد در زیر زمین ** باز کاوید این زمین را همچنین
  • Lo, his head together with the knife is under the soil! Dig ye back the soil, thus!

  • نام این سگ هم نبشته کارد بر ** کرد با خواجه چنین مکر و ضرر
  • On the knife, too, the name of this dog is written, (who) dealt with his master so deceitfully and injuriously.”

  • همچنان کردند چون بشکافتند ** در زمین آن کارد و سر را یافتند
  • They did even so (as he ordered), and when they cleft (the earth) they found in the soil the knife and the head.

  • ولوله در خلق افتاد آن زمان ** هر یکی زنار ببرید از میان
  • Thereupon tumultuous lamentation arose amongst the people:every one severed the girdle (of unbelief) from his waist.

  • بعد از آن گفتش بیا ای دادخواه ** داد خود بستان بدان روی سیاه 2485
  • Alter that, he (David) said to him (the murderer), “Come,O demander of justice, (and) with that black face (of yours) receive the justice due to you!’

  • قصاص فرمودن داود علیه السلام خونی را بعد از الزام حجت برو
  • How David, on whom be peace, ordered that retaliation should be taken on the murderer after his conviction.

  • هم بدان تیغش بفرمود او قصاص ** کی کند مکرش ز علم حق خلاص
  • He ordered retaliation (by killing him) with that same knife: how should contrivance deliver him from the knowledge of God?

  • حلم حق گرچه مواساها کند ** لیک چون از حد بشد پیدا کند
  • Although God’s clemency bestows (many) kindnesses, yet when he (the sinner) has gone beyond bounds, He exposes (him).

  • خون نخسپد درفتد در هر دلی ** میل جست و جوی و کشف مشکلی
  • Blood sleepeth not: the desire to investigate and lay bare (discover the solution of) a difficulty falls into every heart.

  • اقتضای داوری رب دین ** سر بر آرد از ضمیر آن و این
  • The craving prompted by the ordainment of the Lord of the Judgement springs up in the conscience of all and sundry

  • کان فلان چون شد چه شد حالش چه گشت ** همچنانک جوشد از گلزار کشت 2490
  • (So that they ask), “How was it with such-and-such? What happened to him? What became of him? “—just as the sown seed shoots up from the loam.

  • جوشش خون باشد آن وا جستها ** خارش دلها و بحث و ماجرا
  • Those inquiries, the pricking of (conscience in men’s) beans and the investigation and discussion, are the stirring of the (murdered man’s) blood.

  • چونک پیداگشت سر کار او ** معجزه داود شد فاش و دوتو
  • When the mystery of his (the murderer’s) case had been divulged, David’s miracles became doubly manifest

  • خلق جمله سر برهنه آمدند ** سر به سجده بر زمینها می‌زدند
  • All the people came bare-headed and cast their heads in prostration on the earth,

  • ما همه کوران اصلی بوده‌ایم ** از تو ما صد گون عجایب دیده‌ایم
  • (Saying), “We all have been (as those who are) blind from birth, (though) we have seen from thee marvels of a hundred kinds.

  • سنگ با تو در سخن آمد شهیر ** کز برای غزو طالوتم بگیر 2495
  • The stone came to speech with thee overtly, and said, ‘Take me for Saul’s expedition (against Goliath)’;

  • تو به سه سنگ و فلاخن آمدی ** صد هزاران مرد را بر هم زدی
  • Thou camest with three pebbles and a sling and didst rout a hundred thousand men:

  • سنگهایت صدهزاران پاره شد ** هر یکی هر خصم را خون‌خواره شد
  • Thy pebbles broke into a hundred thousand pieces, and each one drank the blood of an enemy.

  • آهن اندر دست تو چون موم شد ** چون زره‌سازی ترا معلوم شد
  • Iron became as wax in thy hand when the (craft of) fashioning coats of mail was made known to thee.

  • کوهها با تو رسایل شد شکور ** با تو می‌خوانند چون مقری زبور
  • The mountains became thy thankful. accompanists: they chant the psalms with thee, as one who teaches the recitation of theQur’an.

  • صد هزاران چشم دل بگشاده شد ** از دم تو غیب را آماده شد 2500
  • Hundreds of thousands of spiritual eyes were opened and through thy breath were made ready for (contemplation of) the Unseen;