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4
11-35

  • 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 بود 15
  • 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 جاه 20
  • 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 رخت 25
  • 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 خیز 30
  • 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 او 35
  • 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.