The Mathnawí is running on, the drawer is unseen—unseen by the ignorant one who hath no insight.
مثنوی را چون تو مبدا بوده‌ای ** گر فزون گردد توش افزوده‌ای5
Inasmuch as thou hast been the origin of the Mathnawí, if it become increased (in size), (’tis) thou (who) hast caused it to increase.
چون چنین خواهی خدا خواهد چنین ** می‌دهد حق آرزوی متقین
Since thou wishest it so, God wishes it so: God grants the desire of the devout.
کان لله بوده‌ای در ما مضی ** تا که کان الله پیش آمد جزا
In the past thou hast been (as) “he belongs to God,” so that (now) “God belongs (to him)” hath come in recompense.
مثنوی از تو هزاران شکر داشت ** در دعا و شکر کفها بر فراشت
On thy account the Mathnawí had thousands of thanksgivings (to render): it lifted up its hands in prayer and thanksgiving.
در لب و کفش خدا شکر تو دید ** فضل کرد و لطف فرمود و مزید
God saw thanksgiving to thee on its lips and in its hands: (therefore) He showed grace and bestowed favour and increase;
زانک شاکر را زیادت وعده است ** آنچنانک قرب مزد سجده است10
For to him that gives thanks increase is promised, just as nighness (unto God) is the reward for prostration (in the ritual prayer).
گفت واسجد واقترب یزدان ما ** قرب جان شد سجده ابدان ما
Our God hath said, “And prostrate thyself and come nigh (unto Me)”: the prostration of our bodies is become the nighness of the spirit (unto God).
گر زیادت می‌شود زین رو بود ** نه از برای بوش و های و هو بود
If increase is accruing (to the Mathnawí), it is for this reason, it is not for the sake of vainglory and (empty) noise.
با تو ما چون رز به تابستان خوشیم ** حکم داری هین بکش تا می‌کشیم
We are glad with thee as the vineyard (is glad) in the summer heat: thou hast the authority: come, draw (it on), that we may always be drawing (it on after thee).
خوش بکش این کاروان را تا به حج ** ای امیر صبر مفتاح الفرج
Draw happily this caravan (onward) to the Pilgrimage, O Commander of “Patience is the key to joy.”
حج زیارت کردن خانه بود ** حج رب البیت مردانه بود15
The (formal) Pilgrimage consists in visiting the House (of God), (but only) the Pilgrimage to the Lord of the House is worthy of a (true) man.
زان ضیا گفتم حسام‌الدین ترا ** که تو خورشیدی و این دو وصفها
I called thee Ziyá (Radiance) Husámu’ddín (Sword of the Religion) because thou art the Sun, and these two (words) are epithets descriptive (of the sun);
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.
سایه‌ی او را نبود امکان دید ** هم‌چو عنقا وصف او را می‌شنید
He had no possibility of seeing (even) her shadow: he was (only) hearing the description of her, as (of) the ‘Anqá,
جز یکی لقیه که اول از قضا ** بر وی افتاد و شد او را دلربا
Except (for) one meeting which happened to him by (Divine) destiny at the first and enravished his heart.
بعد از آن چندان که می‌کوشید او ** خود مجالش می‌نداد آن تندخو
After that, however much effort he made, in sooth that cruel one would give him no opportunity.
نه بلا به چاره بودش نه به مال ** چشم پر و بی‌طمع بود آن نهال45
Neither entreaty nor wealth availed him: that (fresh) sapling was fully satisfied and without desire.
عاشق هر پیشه‌ای و مطلبی ** حق بیالود اول کارش لبی
(In the case of) the lover of any craft or object of pursuit, God has touched his lip (with honey or the like) at the beginning of the affair;
چون بدان آسیب در جست آمدند ** پیش پاشان می‌نهد هر روز بند
(But) when at that contact they have entered upon the quest, He lays a snare before their feet every day.
چون در افکندش بجست و جوی کار ** بعد از آن در بست که کابین بیار
When He has plunged him (the lover) into search for the matter (which he has at heart), after that He shuts the door, saying, “Bring the dowry.”
هم بر آن بو می‌تنند و می‌روند ** هر دمی راجی و آیس می‌شوند
Still they cling to that (sweet) scent (hope) and go (on their quest): at every moment they become hopeful and despairing.
هر کسی را هست اومید بری ** که گشادندش در آن روزی دری50
Every one (of them) hath hope of (winning) the fruit whereto a door was opened to him on a certain day;
باز در بستندش و آن درپرست ** بر همان اومید آتش پا شدست
Then it was shut (upon them) again; (but) that devotee to the door, (continuing) in the same hope, has become fire-footed.