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4
16-40

  • 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);
  • زان ضیا گفتم حسام‌الدین ترا ** که تو خورشیدی و این دو وصفها

  • For, mark you, this sword and this radiance are one: the sun's sword (beam) is certainly of the radiance.
  • کین حسام و این ضیا یکیست هین ** تیغ خورشید از ضیا باشد یقین

  • Núr (light) belongs to the moon, and this ziyá (radiance) belongs to the sun: read this in the Qur’án.
  • نور از آن ماه باشد وین ضیا ** آن خورشید این فرو خوان از نبا

  • The Qur’án has called the sun ziyá, O father, and it has called the moon núr. Consider this!
  • شمس را قرآن ضیا خواند ای پدر ** و آن قمر را نور خواند این را نگر

  • Since the sun is more exalted even than the moon, know, then, that ziyá is superior to núr in dignity. 20
  • شمس چون عالی‌تر آمد خود ز ماه ** پس ضیا از نور افزون دان به جاه

  • Many a one did not see the way in the moonlight, (but) it became visible as soon as the sun rose.
  • بس کس اندر نور مه منهج ندید ** چون برآمد آفتاب آن شد پدید

  • The sun displayed (all) objects of exchange perfectly: of necessity, markets were (held) in the daytime,
  • آفتاب اعواض را کامل نمود ** لاجرم بازارها در روز بود

  • 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 قلب و نقد نیک آید پدید ** تا بود از غبن و از حیله بعید

  • (The sun rose) until its light came to perfection on the earth, a universal mercy to the traders;
  • تا که نورش کامل آمد در زمین ** تاجران را رحمة للعالمین

  • But to the false coiner it is hateful and grievous, because by it his money and wares are made unsaleable. 25
  • لیک بر قلاب مبغوضست و سخت ** زانک ازو شد کاسد او را نقد و رخت

  • Hence the false coin is the mortal foe of the money-changer: who is the enemy of the dervish but the dog?
  • پس عدو جان صرافست قلب ** دشمن درویش کی بود غیر کلب

  • The prophets contend with their enemies; then the angels utter cries of “Save (them), O Lord,”
  • انبیا با دشمنان بر می‌تنند ** پس ملایک رب سلم می‌زنند

  • Saying, “Keep this Lamp, which is light-disseminating, far from the puffs and breaths of thieves.”
  • کین چراغی را که هست او نور کار ** از پف و دمهای دزدان دور دار

  • Only the thief and the coiner are adversaries of the light: succour (us) from these twain, O Succourer!
  • دزد و قلابست خصم نور بس ** زین دو ای فریادرس فریاد رس

  • Shed light upon the Fourth Book, for the sun rose from the Fourth Heaven. 30
  • روشنی بر دفتر چارم بریز ** کفتاب از چرخ چارم کرد خیز

  • Come, give light, like the sun, from the Fourth (Book), so that it may shine upon (all) countries and inhabited lands.
  • هین ز چارم نور ده خورشیدوار ** تا بتابد بر بلاد و بر دیار

  • 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).
  • هر کش افسانه بخواند افسانه است ** وآنک دیدش نقد خود مردانه است

  • It is the water of the Nile, which seemed blood to the Egyptian, (but) to the people of Moses was not blood, but water.
  • آب نیلست و به قبطی خون نمود ** قوم موسی را نه خون بد آب بود

  • At this moment the enemy of these words (the Mathnawí) is pictured in (thy) sight (falling) headlong into Hell-fire.
  • دشمن این حرف این دم در نظر ** شد ممثل سرنگون اندر سقر

  • 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. 35
  • ای ضیاء الحق تو دیدی حال او ** حق نمودت پاسخ افعال او

  • Thine eye which beholds the invisible is a master(-seer) like the Invisible: may this vision and gift not vanish from this world!
  • دیده‌ی غیبت چو غیبست اوستاد ** کم مبادا زین جهان این دید و داد

  • If thou wilt here complete this story, which is the current coin of (directly applicable to) our present state, ’tis fitting.
  • این حکایت را که نقد وقت ماست ** گر تمامش می‌کنی اینجا رواست

  • Leave the unworthy folk for the sake of the worthy: bring the tale to the end and conduct it to the issue.
  • ناکسان را ترک کن بهر کسان ** قصه را پایان بر و مخلص رسان

  • If this story was not finished there (in the Third Book), ’tis (now) the Fourth Volume: set it out in order.
  • این حکایت گر نشد آنجا تمام ** چارمین جلدست آرش در نظام

  • 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."
  • 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

  • We were at the point (of the story) where that person (fled) in terror from the night-patrol (and) galloped into the orchard. 40
  • اندر آن بودیم کان شخص از عسس ** راند اندر باغ از خوفی فرس