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.
سنگ میندهد به استغفار در ** این بود انصاف نفس ای جان حر
How the people went forth to that tree.
برون رفتن به سوی آن درخت
When they went forth to that tree, he (David) said, “Tie his hands fast behind him,
چون برون رفتند سوی آن درخت ** گفت دستش را سپس بندید سخت
In order that I may bring to light his sin and crime, and may plant the banner of justice on the field.
تا گناه و جرم او پیدا کنم ** تا لوای عدل بر صحرا زنم
O dog,” said he, “you have killed his grandfather. You are a slave: by this means you have become a lord.
گفت ای سگ جد او را کشتهای ** تو غلامی خواجه زین رو گشتهای
You killed your master and carried off his property: God bath made manifest what happened to him.2475
خواجه را کشتی و بردی مال او ** کرد یزدان آشکارا حال او
Your wife was his handmaid; she has acted unjustly towards this same master.
آن زنت او را کنیزک بوده است ** با همین خواجه جفا بنموده است
Whatever (children) she bore to him, female or male—all of them from beginning to end are the property of the (master’s) heir.
هر چه زو زایید ماده یا که نر ** ملک وارث باشد آنها سر بسر
You are a slave: your gains and goods are his property. You demanded the Law: take the Law and go: ‘tis well.
تو غلامی کسب و کارت ملک اوست ** شرع جستی شرع بستان رو نکوست
You killed your master miserably by violence, (whilst) your master was crying for mercy on this very spot.
خواجه را کشتی باستم زار زار ** هم برینجا خواجه گویان زینهار
In your haste you hid the knife under the soil, because of the terrible apparition which you beheld.2480
کارد از اشتاب کردی زیر خاک ** از خیالی که بدیدی سهمناک
Lo, his head together with the knife is under the soil! Dig ye back the soil, thus!
نک سرش با کارد در زیر زمین ** باز کاوید این زمین را همچنین
On the knife, too, the name of this dog is written, (who) dealt with his master so deceitfully and injuriously.”
نام این سگ هم نبشته کارد بر ** کرد با خواجه چنین مکر و ضرر
They did even so (as he ordered), and when they cleft (the earth) they found in the soil the knife and the head.
همچنان کردند چون بشکافتند ** در زمین آن کارد و سر را یافتند
Thereupon tumultuous lamentation arose amongst the people:every one severed the girdle (of unbelief) from his waist.
ولوله در خلق افتاد آن زمان ** هر یکی زنار ببرید از میان
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!’2485
بعد از آن گفتش بیا ای دادخواه ** داد خود بستان بدان روی سیاه
How David, on whom be peace, ordered that retaliation should be taken on the murderer after his conviction.
قصاص فرمودن داود علیه السلام خونی را بعد از الزام حجت برو
He ordered retaliation (by killing him) with that same knife: how should contrivance deliver him from the knowledge of God?
هم بدان تیغش بفرمود او قصاص ** کی کند مکرش ز علم حق خلاص
Although God’s clemency bestows (many) kindnesses, yet when he (the sinner) has gone beyond bounds, He exposes (him).
حلم حق گرچه مواساها کند ** لیک چون از حد بشد پیدا کند
Blood sleepeth not: the desire to investigate and lay bare (discover the solution of) a difficulty falls into every heart.
خون نخسپد درفتد در هر دلی ** میل جست و جوی و کشف مشکلی
The craving prompted by the ordainment of the Lord of the Judgement springs up in the conscience of all and sundry
اقتضای داوری رب دین ** سر بر آرد از ضمیر آن و این
(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.2490
کان فلان چون شد چه شد حالش چه گشت ** همچنانک جوشد از گلزار کشت
Those inquiries, the pricking of (conscience in men’s) beans and the investigation and discussion, are the stirring of the (murdered man’s) blood.
جوشش خون باشد آن وا جستها ** خارش دلها و بحث و ماجرا
When the mystery of his (the murderer’s) case had been divulged, David’s miracles became doubly manifest
چونک پیداگشت سر کار او ** معجزه داود شد فاش و دوتو
All the people came bare-headed and cast their heads in prostration on the earth,
خلق جمله سر برهنه آمدند ** سر به سجده بر زمینها میزدند
(Saying), “We all have been (as those who are) blind from birth, (though) we have seen from thee marvels of a hundred kinds.
ما همه کوران اصلی بودهایم ** از تو ما صد گون عجایب دیدهایم
The stone came to speech with thee overtly, and said, ‘Take me for Saul’s expedition (against Goliath)’;2495
سنگ با تو در سخن آمد شهیر ** کز برای غزو طالوتم بگیر
Thou camest with three pebbles and a sling and didst rout a hundred thousand men:
تو به سه سنگ و فلاخن آمدی ** صد هزاران مرد را بر هم زدی
Thy pebbles broke into a hundred thousand pieces, and each one drank the blood of an enemy.
سنگهایت صدهزاران پاره شد ** هر یکی هر خصم را خونخواره شد
Iron became as wax in thy hand when the (craft of) fashioning coats of mail was made known to thee.
آهن اندر دست تو چون موم شد ** چون زرهسازی ترا معلوم شد
The mountains became thy thankful. accompanists: they chant the psalms with thee, as one who teaches the recitation of theQur’an.
کوهها با تو رسایل شد شکور ** با تو میخوانند چون مقری زبور
Hundreds of thousands of spiritual eyes were opened and through thy breath were made ready for (contemplation of) the Unseen;2500
صد هزاران چشم دل بگشاده شد ** از دم تو غیب را آماده شد
And that (miracle) is stronger than all those (others), for this one is lasting: thou bestowest the life that is enduring for ever.’!
و آن قویتر زان همه کین دایمست ** زندگی بخشی که سرمد قایمست
This indeed is the soul of all miracles, that it (the miracle) should bestow everlasting life on the (spiritually) dead.
جان جملهی معجزات اینست خود ** کو ببخشد مرده را جان ابد
The wicked man was killed and a whole world (of people) were quickened with life: every one became anew a (devoted) servant to God.
کشته شد ظالم جهانی زنده شد ** هر یکی از نو خدا را بنده شد
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.
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
Kill your fleshly soul and make the world (spiritually) alive; it (your fleshly soul) has killed its master: make it (your) slave.
نفس خود را کش جهانی را زنده کن ** خواجه را کشتست او را بنده کن
Hark! your fleshly soul is (as) the claimant (of compensation) for the cow: it has made itself a master and thief.2505
مدعی گاو نفس تست هین ** خویشتن را خواجه کردست و مهین
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.
آن کشندهی گاو عقل تست رو ** بر کشنده گاو تن منکر مشو
The intellect is a captive and craves of God daily bread (won) without toil, and bounty (placed before it) on a tray.
عقل اسیرست و همی خواهد ز حق ** روزیی بی رنج و نعمت بر طبق
Upon what does its daily bread (won) without toil depend? Upon its killing the cow is the origin of (all) evil
روزی بی رنج او موقوف چیست ** آنک بکشد گاو را کاصل بدیست
The fleshly soul says, “How shouldst thou kill my ‘cow’?-because the “cow” of the fleshly soul is the (outward) form of the body.
نفس گوید چون کشی تو گاو من ** زانک گاو نفس باشد نقش تن
The intellect, (typified by) the master’s son, is left destitute, (while) the fleshly soul, (typified by) the murderer, has become a master and leader.2510
خواجهزادهی عقل مانده بینوا ** نفس خونی خواجه گشت و پیشوا
Do you know what is the daily bread (won) without toil? It is the food of spirits and the daily bread of the prophet.
روزی بیرنج میدانی که چیست ** قوت ارواحست و ارزاق نبیست
But it depends upon sacrificing the cow: know (that) the (spiritual) treasure (is found) in (sacrifice of) the cow, O you who dig in (holes and) corners!
لیک موقوفست بر قربان گاو ** گنج اندر گاو دان ای کنجکاو
Yesternight I ate something; otherwise, I would have given the reins entirely into the hand of your understanding’.
دوش چیزی خوردهام ور نه تمام ** دادمی در دست فهم تو زمام
(The words), ‘ yesternight I ate something,” are an idle tale: whatsoever comes (to pass) is from the secret chamber (of Divine Destiny).
دوش چیزی خوردهام افسانه است ** هرچه میآید ز پنهان خانه است
Wherefore have we fixed our eyes on (secondary) causes, if we have learned from those with beauteous eyes how to glance amorously?2515
چشم بر اسباب از چه دوختیم ** گر ز خوشچشمان کرشم آموختیم
Over the (secondary) causes there are other (primary) causes: do not look at the (secondary) cause; let thy gaze fall on that (primary cause).
هست بر اسباب اسبابی دگر ** در سبب منگر در آن افکن نظر
The prophets came in order to cut (the cords of secondary) causes: they flung their miracles at Saturn (in the Seventh Heaven).
انبیا در قطع اسباب آمدند ** معجزات خویش بر کیوان زدند
Without cause (means) they clove the sea asunder; without sowing they found heaps of corn.
بیسبب مر بحر را بشکافتند ** بی زراعت چاش گندم یافتند
Sand, too, was turned into flour by their work; goat’s hair became silk as it was pulled (from the hide).
ریگها هم آرد شد از سعیشان ** پشم بز ابریشم آمد کشکشان
The whole of the Qur’án consists in (is concerned with) the cutting off of (secondary) causes: (its theme is) the glory of the poor (prophet or saint) and the destruction of (those like) Abú Lahab.2520