کین حسام و این ضیا یکیست هین ** تیغ خورشید از ضیا باشد یقین
For, mark you, this sword and this radiance are one: the sun's sword (beam) is certainly of the radiance.
نور از آن ماه باشد وین ضیا ** آن خورشید این فرو خوان از نبا
Núr (light) belongs to the moon, and this ziyá (radiance) belongs to the sun: read this in the Qur’án.
شمس را قرآن ضیا خواند ای پدر ** و آن قمر را نور خواند این را نگر
The Qur’án has called the sun ziyá, O father, and it has called the moon núr. Consider this!
شمس چون عالی‌تر آمد خود ز ماه ** پس ضیا از نور افزون دان به جاه20
Since the sun is more exalted even than the moon, know, then, that ziyá is superior to núr in dignity.
بس کس اندر نور مه منهج ندید ** چون برآمد آفتاب آن شد پدید
Many a one did not see the way in the moonlight, (but) it became visible as soon as the sun rose.
آفتاب اعواض را کامل نمود ** لاجرم بازارها در روز بود
The sun displayed (all) objects of exchange perfectly: of necessity, markets were (held) in the daytime,
تا که قلب و نقد نیک آید پدید ** تا بود از غبن و از حیله بعید
In order that the false coin and the good money might come into view, and that he (the merchant) might be far (immune) from swindling and trickery.
تا که نورش کامل آمد در زمین ** تاجران را رحمة للعالمین
(The sun rose) until its light came to perfection on the earth, a universal mercy to the traders;
لیک بر قلاب مبغوضست و سخت ** زانک ازو شد کاسد او را نقد و رخت25
But to the false coiner it is hateful and grievous, because by it his money and wares are made unsaleable.
پس عدو جان صرافست قلب ** دشمن درویش کی بود غیر کلب
Hence the false coin is the mortal foe of the money-changer: who is the enemy of the dervish but the dog?
انبیا با دشمنان بر می‌تنند ** پس ملایک رب سلم می‌زنند
The prophets contend with their enemies; then the angels utter cries of “Save (them), O Lord,”
کین چراغی را که هست او نور کار ** از پف و دمهای دزدان دور دار
Saying, “Keep this Lamp, which is light-disseminating, far from the puffs and breaths of thieves.”
دزد و قلابست خصم نور بس ** زین دو ای فریادرس فریاد رس
Only the thief and the coiner are adversaries of the light: succour (us) from these twain, O Succourer!
روشنی بر دفتر چارم بریز ** کفتاب از چرخ چارم کرد خیز30
Shed light upon the Fourth Book, for the sun rose from the Fourth Heaven.
هین ز چارم نور ده خورشیدوار ** تا بتابد بر بلاد و بر دیار
Come, give light, like the sun, from the Fourth (Book), so that it may shine upon (all) countries and inhabited lands.
هر کش افسانه بخواند افسانه است ** وآنک دیدش نقد خود مردانه است
Whoever reads it (as) an idle tale, he is (as) an idle tale; and he who regards it as money in his own hands (real truth to be applied to himself) is like a man (of God).
آب نیلست و به قبطی خون نمود ** قوم موسی را نه خون بد آب بود
It is the water of the Nile, which seemed blood to the Egyptian, (but) to the people of Moses was not blood, but water.
دشمن این حرف این دم در نظر ** شد ممثل سرنگون اندر سقر
At this moment the enemy of these words (the Mathnawí) is pictured in (thy) sight (falling) headlong into Hell-fire.
ای ضیاء الحق تو دیدی حال او ** حق نمودت پاسخ افعال او35
O Ziyá’u ’l-Haqq (Radiance of God), thou hast seen his (evil) state: God hath shown unto thee the answer to his (evil) actions.
دیده‌ی غیبت چو غیبست اوستاد ** کم مبادا زین جهان این دید و داد
Thine eye which beholds the invisible is a master(-seer) like the Invisible: may this vision and gift not vanish from this world!
این حکایت را که نقد وقت ماست ** گر تمامش می‌کنی اینجا رواست
If thou wilt here complete this story, which is the current coin of (directly applicable to) our present state, ’tis fitting.
ناکسان را ترک کن بهر کسان ** قصه را پایان بر و مخلص رسان
Leave the unworthy folk for the sake of the worthy: bring the tale to the end and conduct it to the issue.
این حکایت گر نشد آنجا تمام ** چارمین جلدست آرش در نظام
If this story was not finished there (in the Third Book), ’tis (now) the Fourth Volume: set it out in order.
تمامی حکایت آن عاشق که از عسس گریخت در باغی مجهول خود معشوق را در باغ یافت و عسس را از شادی دعای خیر می‌کرد و می‌گفت کی عسی ان تکرهوا شیا و هو خیر لکم
Conclusion of the story of the lover who fled from the night-patrol into an orchard unknown to him, and for joy at finding his beloved in the orchard called down blessings on the night-patrol and said, "It may be that ye loathe a thing although it is better for you."
اندر آن بودیم کان شخص از عسس ** راند اندر باغ از خوفی فرس40
We were at the point (of the story) where that person (fled) in terror from the night-patrol (and) galloped into the orchard.
بود اندر باغ آن صاحب‌جمال ** کز غمش این در عنا بد هشت سال
In the orchard was the beauteous one for love of whom this (youth) had been in tribulation eight years.