The blind man is Greed: he sees other people's faults, hair by hair, and tells them from street to street,
حرص نابیناست بیند مو بمو ** عیب خلقان و بگوید کو بکو
(But) his blind eyes do not perceive one mote of his own faults, albeit he is a fault-finder.2630
عیب خود یک ذره چشم کور او ** می‌نبیند گرچه هست او عیب‌جو
The naked man is afraid that his skirt will be cut off: how should they (any one) cut off the skirt of a naked man?
عور می‌ترسد که دامانش برند ** دامن مرد برهنه چون درند
The worldly man is destitute and terrified: he possesses nothing, (yet) he has dread of thieves.
مرد دنیا مفلس است و ترسناک ** هیچ او را نیست از دزدانش باک
Bare he came and naked he goes, and (all the while) his heart is bleeding with anxiety on account of the thief
او برهنه آمد و عریان رود ** وز غم دزدش جگر خون می‌شود
At the hour of death when a hundred lamentations are (being made) beside him, his spirit begins to laugh at its own fear.
وقت مرگش که بود صد نوحه بیش ** خنده آید جانش را زین ترس خویش
At that moment the rich man knows that he has no gold; the keen-witted man, too, knows that he is devoid of talent.2635
آن زمان داند غنی کش نیست زر ** هم ذکی داند که او بد بی‌هنر
(’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.
چون کنار کودکی پر از سفال ** کو بر آن لرزان بود چون رب مال
If you take a piece away, he begins to weep; and if you give the piece back to him, he begins to laugh.
گر ستانی پاره‌ای گریان شود ** پاره گر بازش دهی خندان شود
Since the child is not endued with knowledge, his weeping and laughter have no importance.
چون نباشد طفل را دانش دثار ** گریه و خنده‌ش ندارد اعتبار
Inasmuch as the magnate regarded that which is (only) a loan as (his) property, he was quivering (with anxiety) for that false wealth.
محتشم چون عاریت را ملک دید ** پس بر آن مال دروغین می‌طپید
He dreams that he has wealth and is afraid of the thief who may carry off his sack (of gold).2640
خواب می‌بیند که او را هست مال ** ترسد از دزدی که برباید جوال
When Death pulls his ear and makes him start up from slumber, then he falls to mocking at his fears.
چون ز خوابش بر جهاند گوش‌کش ** پس ز ترس خویش تسخر آیدش
Even such (is) the trembling of these learned scholars who have the intelligence and knowledge of this world.
همچنان لرزانی این عالمان ** که بودشان عقل و علم این جهان
On account of these accomplished (and) intelligent men, God said in the Qur’án, They do not know.
از پی این عاقلان ذو فنون ** گفت ایزد در نبی لا یعلمون
Each (of them) is afraid of some one's stealing (his time): he fancies that he possesses a great deal of knowledge.
هر یکی ترسان ز دزدی کسی ** خویشتن را علم پندارد بسی
He says, “They are wasting my time,” (but) in truth he has no time that is profitable.2645
گوید او که روزگارم می‌برند ** خود ندارد روزگار سودمند
He says, “The people have taken me away from my work,” (but) his soul is plunged in idleness up to the throat.
گوید از کارم بر آوردند خلق ** غرق بی‌کاریست جانش تابه حلق
(Like) the naked man (he) is frightened and says, “I am trailing a (long) skirt: how shall I save my skirt from their clutches?”
عور ترسان که منم دامن کشان ** چون رهانم دامن از چنگالشان
He knows a hundred thousand superfluous matters connected with the (various) sciences, (but) that unjust man does not know his own soul.
صد هزاران فضل داند از علوم ** جان خود را می‌نداند آن ظلوم
He knows the special properties of every substance, (but) in elucidating his own substance (essence) he is (as ignorant) as an ass,
داند او خاصیت هر جوهری ** در بیان جوهر خود چون خری
Saying, “I know (what is) permissible and unpermissible.” Thou knowest not whether thou thyself art permissible or (unpermissible as) an old woman.2650
که همی‌دانم یجوز و لایجوز ** خود ندانی تو یجوزی یا عجوز
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
We do not desire benefits and orchards: we do not desire means (of enjoyment) and leisure.”
ما نمی‌خواهیم نعمتها و باغ ** ما نمی‌خواهیم اسباب و فراغ
The prophets said, “In your hearts is a malady whence there is (produced) a canker in the acknowledgment of obligations,
انبیا گفتند در دل علتیست ** که از آن در حق‌شناسی آفتیست
And whereby the benefit is wholly turned into disease: how should food become (a source of) strength in the sick?
نعمت از وی جملگی علت شود ** طعمه در بیمار کی قوت شود