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3
2656-2680

  • 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 شگفت 2660
  • (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 نوا 2665
  • 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 حرکوا 2670
  • 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?

  • سر ببخشد شکر خواهد سجده‌ای ** پا ببخشد شکر خواهد قعده‌ای
  • He bestows a head and asks as thanksgiving (only) one act of bowing; He bestows feet and asks as thanksgiving (only) one act of sitting (in piety and devotion).”

  • قوم گفته شکر ما را برد غول ** ما شدیم از شکر و از نعمت ملول
  • The people said, “The ghoul has carried off our thanksgiving: we have become weary of giving thanks and receiving benefits.

  • ما چنان پژمرده گشتیم ازعطا ** که نه طاعتمان خوش آید نه خطا 2675
  • We have become so disgusted with the bounty that neither piety nor sin pleases us.

  • ما نمی‌خواهیم نعمتها و باغ ** ما نمی‌خواهیم اسباب و فراغ
  • We do not desire benefits and orchards: we do not desire means (of enjoyment) and leisure.”

  • انبیا گفتند در دل علتیست ** که از آن در حق‌شناسی آفتیست
  • The prophets said, “In your hearts is a malady whence there is (produced) a canker in the acknowledgment of obligations,

  • نعمت از وی جملگی علت شود ** طعمه در بیمار کی قوت شود
  • And whereby the benefit is wholly turned into disease: how should food become (a source of) strength in the sick?

  • چند خوش پیش تو آمد ای مصر ** جمله ناخوش گشت و صاف او کدر
  • How many a sweet thing came to thee, O persistent (in sin), and they all grew unsweet, and their pure (quality) became turbid!

  • تو عدو این خوشیها آمدی ** گشت ناخوش هر چه بر وی کف زدی 2680
  • Thou didst become a foe to these sweetnesses: on whatsoever thing thou didst lay thy hand, it became unsweet.