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3
2484-2508

  • 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;

  • و آن قوی‌تر زان همه کین دایمست ** زندگی بخشی که سرمد قایمست
  • And that (miracle) is stronger than all those (others), for this one is lasting: thou bestowest the life that is enduring for ever.’!

  • جان جمله‌ی معجزات اینست خود ** کو ببخشد مرده را جان ابد
  • This indeed is the soul of all miracles, that it (the miracle) should bestow everlasting life on the (spiritually) dead.

  • کشته شد ظالم جهانی زنده شد ** هر یکی از نو خدا را بنده شد
  • The wicked man was killed and a whole world (of people) were quickened with life: every one became anew a (devoted) servant to God.

  • بیان آنک نفس آدمی بجای آن خونیست کی مدعی گاو گشته بود و آن گاو کشنده عقلست و داود حقست یا شیخ کی نایب حق است کی بقوت و یاری او تواند ظالم را کشتن و توانگر شدن به روزی بی‌کسب و بی‌حساب
  • Explaining that Man’s fleshly soul is in the position of the murderer who had become a claimant on account of the cow, and that the slayer of the cow is the intellect, and that David is God or the Shaykh who is God’s vicar, by means, of whose strength and support it is possible to kill the wicked (murderer) and be enriched with (spiritual) daily bread that is not earned by labour and for which, there is no reckoning.

  • نفس خود را کش جهانی را زنده کن ** خواجه را کشتست او را بنده کن
  • Kill your fleshly soul and make the world (spiritually) alive; it (your fleshly soul) has killed its master: make it (your) slave.

  • مدعی گاو نفس تست هین ** خویشتن را خواجه کردست و مهین 2505
  • Hark! your fleshly soul is (as) the claimant (of compensation) for the cow: it has made itself a master and thief.

  • آن کشنده‌ی گاو عقل تست رو ** بر کشنده گاو تن منکر مشو
  • The slayer of the cow is your intellect (rational soul): go, do not be offended with the’ slayer of the cow, (which is) your body.

  • عقل اسیرست و همی خواهد ز حق ** روزیی بی رنج و نعمت بر طبق
  • The intellect is a captive and craves of God daily bread (won) without toil, and bounty (placed before it) on a tray.

  • روزی بی رنج او موقوف چیست ** آنک بکشد گاو را کاصل بدیست
  • Upon what does its daily bread (won) without toil depend? Upon its killing the cow is the origin of (all) evil