آن زمان داند غنی کش نیست زر ** هم ذکی داند که او بد بی‌هنر2635
At that moment the rich man knows that he has no gold; the keen-witted man, too, knows that he is devoid of talent.
چون کنار کودکی پر از سفال ** کو بر آن لرزان بود چون رب مال
(’Tis) like (as when) a child's lap (is) filled with potsherds, for he (the child) is trembling for them, like the owner of riches.
گر ستانی پاره‌ای گریان شود ** پاره گر بازش دهی خندان شود
If you take a piece away, he begins to weep; and if you give the piece back to him, he begins to laugh.
چون نباشد طفل را دانش دثار ** گریه و خنده‌ش ندارد اعتبار
Since the child is not endued with knowledge, his weeping and laughter have no importance.
محتشم چون عاریت را ملک دید ** پس بر آن مال دروغین می‌طپید
Inasmuch as the magnate regarded that which is (only) a loan as (his) property, he was quivering (with anxiety) for that false wealth.
خواب می‌بیند که او را هست مال ** ترسد از دزدی که برباید جوال2640
He dreams that he has wealth and is afraid of the thief who may carry off his sack (of gold).
چون ز خوابش بر جهاند گوش‌کش ** پس ز ترس خویش تسخر آیدش
When Death pulls his ear and makes him start up from slumber, then he falls to mocking at his fears.
همچنان لرزانی این عالمان ** که بودشان عقل و علم این جهان
Even such (is) the trembling of these learned scholars who have the intelligence and knowledge of this world.
از پی این عاقلان ذو فنون ** گفت ایزد در نبی لا یعلمون
On account of these accomplished (and) intelligent men, God said in the Qur’án, They do not know.
هر یکی ترسان ز دزدی کسی ** خویشتن را علم پندارد بسی
Each (of them) is afraid of some one's stealing (his time): he fancies that he possesses a great deal of knowledge.
گوید او که روزگارم می‌برند ** خود ندارد روزگار سودمند2645
He says, “They are wasting my time,” (but) in truth he has no time that is profitable.
گوید از کارم بر آوردند خلق ** غرق بی‌کاریست جانش تابه حلق
He says, “The people have taken me away from my work,” (but) his soul is plunged in idleness up to the throat.
عور ترسان که منم دامن کشان ** چون رهانم دامن از چنگالشان
(Like) the naked man (he) is frightened and says, “I am trailing a (long) skirt: how shall I save my skirt from their clutches?”
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?
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 خطا2675
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 زدی2680
Thou didst become a foe to these sweetnesses: on whatsoever thing thou didst lay thy hand, it became unsweet.
هر که اوشد آشنا و یار تو ** شد حقیر و خوار در دیدار تو
Whosoever became (in reality) thy familiar and friend became despicable and vile in thy sight;
هر که او بیگانه باشد با تو هم ** پیش تو او بس مه‌است و محترم
And every one, too, that (in reality) would be alien to thee is, in thy opinion, very grand and venerable.
این هم از تاثیر آن بیماریست ** زهر او در جمله جفتان ساریست
This (false opinion) also is from the effect produced by that sickness: its poison pervades all associated (with it).
دفع آن علت بباید کرد زود ** که شکر با آن حدث خواهد نمود
It behoves (thee) quickly to remove that malady, for with that (disease) sugar will seem filth;