صد هزاران فضل داند از علوم ** جان خود را می‌نداند آن ظلوم
He knows a hundred thousand superfluous matters connected with the (various) sciences, (but) that unjust man does not know his own soul.
داند او خاصیت هر جوهری ** در بیان جوهر خود چون خری
He knows the special properties of every substance, (but) in elucidating his own substance (essence) he is (as ignorant) as an ass,
که همی‌دانم یجوز و لایجوز ** خود ندانی تو یجوزی یا عجوز2650
Saying, “I know (what is) permissible and unpermissible.” Thou knowest not whether thou thyself art permissible or (unpermissible as) an old woman.
این روا و آن ناروا دانی ولیک ** تو روا یا ناروایی بین تو نیک
Thou knowest this licit (thing) and that illicit (thing), but art thou licit or illicit? Consider well!
قیمت هر کاله می‌دانی که چیست ** قیمت خود را ندانی احمقیست
Thou knowest what is the value of every article of merchandise; (if) thou knowest not the value of thyself, ’tis folly.
سعدها و نحسها دانسته‌ای ** ننگری سعدی تو یا ناشسته‌ای
Thou hast become acquainted with the fortunate and inauspicious stars; thou dost not look to see whether thou art fortunate or unwashed (spiritually foul and ill-favoured).
جان جمله علمها اینست این ** که بدانی من کیم در یوم دین
This, this, is the soul of all the sciences—that thou shouldst know who thou shalt be on the Day of Judgement.
آن اصول دین بدانستی ولیک ** بنگر اندر اصل خود گر هست نیک2655
Thou art acquainted with the fundamentals (usúl) of the (Mohammedan) Religion, but look upon thine own fundamental (asl) and see whether it is good.
از اصولینت اصول خویش به ** که بدانی اصل خود ای مرد مه
Thine own fundamentals are better for thee than the two fundamentals (of the Mohammedan Religion), so that thou mayst know thine own fundamental (essential nature), O great man.
صفت خرمی شهر اهل سبا و ناشکری ایشان
Description of the luxuriance of the city of the Sabaeans and their ingratitude.
اصلشان بد بود آن اهل سبا ** می‌رمیدندی ز اسباب لقا
Their fundamental (nature) was bad: those inhabitants of Sabá were recoiling from the means (which lead) to meeting (with God);
دادشان چندان ضیاع و باغ و راغ ** از چپ و از راست از بهر فراغ
(Yet) He gave them so many estates and orchards and meadowlands, on the left hand and the right, for (their) leisure (pastime and diversion).
بس که می‌افتاد از پری ثمار ** تنگ می‌شد معبر ره بر گذار
Inasmuch as the fruit was falling (to the ground) from abundance, there was no room for any one to pass on the road,
آن نثار میوه ره را می‌گرفت ** از پری میوه ره‌رو در شگفت2660
(For) the scattered largesse of fruit would block the way: the wayfarer (would be) in amazement at the plenty of the fruit.
سله بر سر در درختستانشان ** پر شدی ناخواست از میوه‌فشان
In their groves, through the dropping of the fruit, a basket on the head would be filled involuntarily.
باد آن میوه فشاندی نه کسی ** پر شدی زان میوه دامنها بسی
The breeze would scatter the fruit, not (the hand of) any one: by that fruit a multitude of skirts would be filled.
خوشه‌های زفت تا زیر آمده ** بر سر و روی رونده می‌زده
Huge clusters, having come low down, would strike against the head and face of the wayfarer.
مرد گلخن‌تاب از پری زر ** بسته بودی در میان زرین کمر
On account of the plenty of gold a bath-stoker might have tied a golden belt on his waist.
سگ کلیچه کوفتی در زیر پا ** تخمه بودی گرگ صحرا از نوا2665
The dogs would trample buns underfoot; the desert wolf would have indigestion from the (rich) food.
گشته آمن شهر و ده از دزد و گرگ ** بز نترسیدی هم از گرگ سترگ
Town and village had become safe from robbers and wolves; the goat was not afraid even of the fierce wolf.
گر بگویم شرح نعمتهای قوم ** که زیادت می‌شد آن یوما بیوم
If I explain (all) the blessings bestowed upon the people (of Sabá), which were increasing day by day,
مانع آید از سخنهای مهم ** انبیا بردند امر فاستقم
It will hinder (me) from (speaking of) important matters. The prophets brought (to the Sabaeans) the (Divine) command, namely, “Do thou, therefore, be righteous.”
آمدن پیغامبران حق به نصیحت اهل سبا
How the prophets came from God to admonish the people of Sabá.
سیزده پیغامبر آنجا آمدند ** گم‌رهان را جمله رهبر می‌شدند
Thirteen prophets came thither: all (of them) were ready to guide those who had lost the way,
که هله نعمت فزون شد شکر کو ** مرکب شکر ار بخسپد حرکوا2670
Saying, “Come, the benefit has increased: where is the thanksgiving? If the steed of thanksgiving lie down, set (it) in motion.
شکر منعم واجب آید در خرد ** ورنه بگشاید در خشم ابد
In (the view of) reason it is necessary to give thanks to the Benefactor; otherwise, the door of everlasting wrath will be opened.
هین کرم بینید وین خود کس کند ** کز چنین نعمت به شکری بس کند
Hark, behold the loving kindness (of God)! And in sooth would any one (but God) do this—namely, be content with a single thanksgiving for such benefits?