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3
2651-2675

  • Thou knowest this licit (thing) and that illicit (thing), but art thou licit or illicit? Consider well!
  • این روا و آن ناروا دانی ولیک ** تو روا یا ناروایی بین تو نیک

  • Thou knowest what is the value of every article of merchandise; (if) thou knowest not the value of thyself, ’tis folly.
  • قیمت هر کاله می‌دانی که چیست ** قیمت خود را ندانی احمقیست

  • 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).
  • سعدها و نحسها دانسته‌ای ** ننگری سعدی تو یا ناشسته‌ای

  • This, this, is the soul of all the sciences—that thou shouldst know who thou shalt be on the Day of Judgement.
  • جان جمله علمها اینست این ** که بدانی من کیم در یوم دین

  • Thou art acquainted with the fundamentals (usúl) of the (Mohammedan) Religion, but look upon thine own fundamental (asl) and see whether it is good. 2655
  • آن اصول دین بدانستی ولیک ** بنگر اندر اصل خود گر هست نیک

  • 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.
  • از اصولینت اصول خویش به ** که بدانی اصل خود ای مرد مه

  • Description of the luxuriance of the city of the Sabaeans and their ingratitude.
  • صفت خرمی شهر اهل سبا و ناشکری ایشان

  • Their fundamental (nature) was bad: those inhabitants of Sabá were recoiling from the means (which lead) to meeting (with God);
  • اصلشان بد بود آن اهل سبا ** می‌رمیدندی ز اسباب لقا

  • (Yet) He gave them so many estates and orchards and meadowlands, on the left hand and the right, for (their) leisure (pastime and diversion).
  • دادشان چندان ضیاع و باغ و راغ ** از چپ و از راست از بهر فراغ

  • Inasmuch as the fruit was falling (to the ground) from abundance, there was no room for any one to pass on the road,
  • بس که می‌افتاد از پری ثمار ** تنگ می‌شد معبر ره بر گذار

  • (For) the scattered largesse of fruit would block the way: the wayfarer (would be) in amazement at the plenty of the fruit. 2660
  • آن نثار میوه ره را می‌گرفت ** از پری میوه ره‌رو در شگفت

  • In their groves, through the dropping of the fruit, a basket on the head would be filled involuntarily.
  • سله بر سر در درختستانشان ** پر شدی ناخواست از میوه‌فشان

  • The breeze would scatter the fruit, not (the hand of) any one: by that fruit a multitude of skirts would be filled.
  • باد آن میوه فشاندی نه کسی ** پر شدی زان میوه دامنها بسی

  • Huge clusters, having come low down, would strike against the head and face of the wayfarer.
  • خوشه‌های زفت تا زیر آمده ** بر سر و روی رونده می‌زده

  • On account of the plenty of gold a bath-stoker might have tied a golden belt on his waist.
  • مرد گلخن‌تاب از پری زر ** بسته بودی در میان زرین کمر

  • The dogs would trample buns underfoot; the desert wolf would have indigestion from the (rich) food. 2665
  • سگ کلیچه کوفتی در زیر پا ** تخمه بودی گرگ صحرا از نوا

  • Town and village had become safe from robbers and wolves; the goat was not afraid even of the fierce wolf.
  • گشته آمن شهر و ده از دزد و گرگ ** بز نترسیدی هم از گرگ سترگ

  • If I explain (all) the blessings bestowed upon the people (of Sabá), which were increasing day by day,
  • گر بگویم شرح نعمتهای قوم ** که زیادت می‌شد آن یوما بیوم

  • It will hinder (me) from (speaking of) important matters. The prophets brought (to the Sabaeans) the (Divine) command, namely, “Do thou, therefore, be righteous.”
  • مانع آید از سخنهای مهم ** انبیا بردند امر فاستقم

  • How the prophets came from God to admonish the people of Sabá.
  • آمدن پیغامبران حق به نصیحت اهل سبا

  • Thirteen prophets came thither: all (of them) were ready to guide those who had lost the way,
  • سیزده پیغامبر آنجا آمدند ** گم‌رهان را جمله رهبر می‌شدند

  • Saying, “Come, the benefit has increased: where is the thanksgiving? If the steed of thanksgiving lie down, set (it) in motion. 2670
  • که هله نعمت فزون شد شکر کو ** مرکب شکر ار بخسپد حرکوا

  • In (the view of) reason it is necessary to give thanks to the Benefactor; otherwise, the door of everlasting wrath will be opened.
  • شکر منعم واجب آید در خرد ** ورنه بگشاید در خشم ابد

  • 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?
  • هین کرم بینید وین خود کس کند ** کز چنین نعمت به شکری بس کند

  • 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).”
  • سر ببخشد شکر خواهد سجده‌ای ** پا ببخشد شکر خواهد قعده‌ای

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

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