The remainder of the Story of the people of Saba. باقی قصه‌ی اهل سبا
آن سبا ز اهل صبا بودند و خام کارشان کفران نعمت با کرام
Saba were folk given over to dalliance and foolish; ‘twas their practice to show ingratitude to the generous.
باشد آن کفران نعمت در مثال که کنی با محسن خود تو جدال
By was of illustration, it would be ingratitude to dispute with your benefactor,
که نمی‌باید مرا این نیکوی من برنجم زین چه رنجم می‌شوی
Saying, “O do not want this kindness, I am annoyed by it: why art thou troubling me?
لطف کن این نیکوی را دور کن من نخواهم چشم زودم کور کن
Do (me) a favour, take away this kindness; I do not desire an eye: blind me at once!”
پس سبا گفتند باعد بیننا شیننا خیر لنا خذ زیننا
Hence the people of Saba said, “ (O Lord), put a far distance between us: our blemish is better for us, take away our adornment.
ما نمی‌خواهیم این ایوان و باغ نه زنان خوب و نه امن و فراغ
We do not desire these palaces and orchards, nor fair women nor that safety and ease (which we now enjoy).
شهرها نزدیک همدیگر بدست آن بیابانست خوش کانجا ددست
Towns near to each other are bad; the desert, where the wild beasts are, is good.”
یطلب الانسان فی الصیف الشتا فاذا جاء الشتا انکر ذا
Man craves winter in summer, and when winter comes, he likes it not,
فهو لا یرضی بحال ابدا لا بضیق لا بعیش رغدا
For he is never content with any state (of things), neither with poverty nor with a life of plenty
قتل الانسان ما اکفره کلما نال هدی انکره
May Man be killed! How ungrateful he is!Whenever he obtains guidance, he spurns it.
نفس زین سانست زان شد کشتنی اقتلوا انفسکم گفت آن سنی
The carnal soul is of this sort, hence it ought to be killed : that Exalted One hath said, “Kill yourselves.”
خار سه سویست هر چون کش نهی در خلد وز زخم او تو کی جهی
It is a triagonal thorn: however you may place it, it will pierce, and how will you escape from its stab?
آتش ترک هوا در خار زن دست اندر یار نیکوکار زن
Set the thorn on fire with renunciation of sensual passion, and cling to the righteous friend.
چون ز حد بردند اصحاب سبا که بپیش ما وبا به از صبا
When the people of Saba carried (their ingratitude) beyond bounds, saying, “In our opinion, pestilence is better than the zephyr,”
ناصحانشان در نصیحت آمدند از فسوق و کفر مانع می‌شدند
Their counselors began to admonish (them) and restrain (them) from impiety and ingratitude;
قصد خون ناصحان می‌داشتند تخم فسق و کافری می‌کاشتند
(But) they sought to take the lives of their counselors, and sowed the seed of impiety and unthankfulness.
چون قضا آید شود تنگ این جهان از قضا حلوا شود رنج دهان
When the (Divine) decree comes to pass, this (whole) world becomes cramped (so that there is no escape); by the (Divine) decree sweetmeat becomes anguish to the mouth.
گفت اذا جاء القضا ضاق الفضا تحجب الابصار اذ جاء القضا
He ( the Prophet) said, “When the Decree comes, the (widest) expanse is narrow; when the Decree comes, the eyes are veiled.”
چشم بسته می‌شود وقت قضا تا نبیند چشم کحل چشم را
The eye is bandaged at the time if the Decree, so that the eye does not see the eye’s collyrium.
مکر آن فارس چو انگیزید گرد آن غبارت ز استغاثت دور کرد
When the cunning of that Horseman has raised the dust, the dust keeps thee off from calling for aid.
سوی فارس رو مرو سوی غبار ورنه بر تو کوبد آن مکر سوار
Go towards the Horseman, go not towards the dust; else the cunning of the Rider will beat upon thee.
گفت حق آن را که این گرگش بخورد دید گرد گرگ چون زاری نکرد
God said, “He whom this wolf devoured, he saw the wolf’s dust; how did not he make piteous moan?”
او نمی‌دانست گرد گرگ را با چنین دانش چرا کرد او چرا
Did not he know the wolf’s dust? (Then), with such knowledge, why did he graze?
گوسفندان بوی گرگ با گزند می‌بدانند و بهر سو می‌خزند
Sheep know the smell of the harmful wolf and creep away in every direction.
مغز حیوانات بوی شیر را می‌بداند ترک می‌گوید چرا
The brain of animals knows the smell of the lion and bids farewell to grazing.
بوی شیر خشم دیدی باز گرد با مناجات و حذر انباز گرد
Thou hast smelt the lion of (God’s) wrath. Turn back! Consort with prayer and dread!
وا نگشتند آن گروه از گرد گرگ گرگ محنت بعد گرد آمد سترگ
That multitude (of Saba) did not turn back from the wolf’s dust, and after the dust the wolf of tribulation came on his might.
بر درید آن گوسفندان را بخشم که ز چوپان خرد بستند چشم
In wrath he tore to pieces those sheep which shut their eyes to the shepherd, Wisdom.
چند چوپانشان بخواند و نامدند خاک غم در چشم چوپان می‌زدند
How oft did the shepherd call them! And they came not: they were throwing the dust of resentment in the eyes of the shepherd,
که برو ما از تو خود چوپان‌تریم چون تبع گردیم هر یک سروریم
Saying, “Begone: we ourselves are better shepherds than thou. How should we become (thy) followers? We are chieftains, every one (of us).
طعمه‌ی گرگیم و آن یار نه هیزم ناریم و آن عار نه
We are food for the wolf, and we are not for the Friend; we are fuel for the Fire, and we are not for dishonour.”
حمیتی بد جاهلیت در دماغ بانگ شومی بر دمنشان کرد زاغ
A heathen pride was in their brains: the raven croaked disaster over the traces of their habitation.
بهر مظلومان همی‌کندند چاه در چه افتادند و می‌گفتند آه
They were digging a pit for the oppressed” they (themselves) fell into the pit, crying “Alas!”
پوستین یوسفان بکشافتند آنچ می‌کردند یک یک یافتند
They tore the coats of the Josephs (the prophets and saints), and that which they gave they got, piece by piece.
کیست آن یوسف دل حق‌جوی تو چون اسیری بسته اندر کوی تو
Who is that Joseph? Thy God-seeking heart, bound as a captive in thy abode.
جبرئیلی را بر استن بسته‌ای پر و بالش را به صد جا خسته‌ای
Thou hast bound a Gabriel on a pillar, thou hast wounded his wings and plumes in a hundred places.
پیش او گوساله بریان آوری گه کشی او را به کهدان آوری
Thou settest before him a roasted calf, thou fetchest (ground) straw and bringest him to the straw-barn,
که بخور اینست ما را لوت و پوت نیست او را جز لقاء الله قوت
Saying, “Eat; this is a dainty meal for us,” (although) for him there is no food but meeting God face to face.
زین شکنجه و امتحان آن مبتلا می‌کند از تو شکایت با خدا
On account of this torment and tribulation that afflicted (heart) is complaining of thee to God,
کای خدا افغان ازین گرگ کهن گویدش نک وقت آمد صبر کن
Crying, “O God, deliver (me) from this old wolf!” He (God) saith to it, “Lo, the hour is (wellnigh) come: have patience.
داد تو وا خواهم از هر بی‌خبر داد کی دهد جز خدای دادگر
I will demand justice for thee from every heedless one: who gives justice but God, the Dealer of justice?”
او همی‌گوید که صبرم شد فنا در فراق روی تو یا ربنا
It (the heart) says, “ My patience is lost in separation from Thy face, O Lord.
احمدم در مانده در دست یهود صالحم افتاده در حبس ثمود
I am (like) Ahmad ( Mohammad) left forsaken in the hands of the Jews, I am (like) Salih fallen into prison (amongst the people) of Thamud.
ای سعادت‌بخش جان انبیا یا بکش یا باز خوانم یا بیا
O Thou that bestowed felicity on the souls of the prophets, either slay me or call me back (to Thee) or come (Thyself).
با فراقت کافران را نیست تاب می‌گود یا لیتنی کنت تراب
(Even) the infidels cannot endure to be separated from Thee: he (every infidel) is saying, ‘O would that I had been dust!’
حال او اینست کو خود زان سوست چون بود بی تو کسی کان توست
This is the state of him (the infidel) who in sooth belongs to that side (is beyond the pale): how (then) should one that belongs to Thee be (patient) without Thee?”
حق همی‌گوید که آری ای نزه لیک بشنو صبر آر و صبر به
God saith, “Yea, O pure (heart); but hearken (unto Me) and have patience, for patience is better.
صبح نزدیکست خامش کم خروش من همی‌کوشم پی تو تو مکوش
The dawn is near. Hush, do not wail! I am striving for thee, do not thou strive.”
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by: Reza about (category: Masnavi, Persian Poetry)
Reza is an experienced Persian instructor who has been tutoring students since 2008. He is the founder of Learn Persian Online, a tutoring company that has helped many students learn Persian, this beautiful language. He works with students individually and in group settings, he tutors both live and online Persian courses. Reza provides an individualized custom learning plan and the personalized attention that makes a difference in how people view Persian learning process.
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