Inasmuch as thou hast been the origin of the Mathnawí, if it become increased (in size), (’tis) thou (who) hast caused it to increase.5
مثنوی را چون تو مبدا بوده‌ای ** گر فزون گردد توش افزوده‌ای
Since thou wishest it so, God wishes it so: God grants the desire of the devout.
چون چنین خواهی خدا خواهد چنین ** می‌دهد حق آرزوی متقین
In the past thou hast been (as) “he belongs to God,” so that (now) “God belongs (to him)” hath come in recompense.
کان لله بوده‌ای در ما مضی ** تا که کان الله پیش آمد جزا
On thy account the Mathnawí had thousands of thanksgivings (to render): it lifted up its hands in prayer and thanksgiving.
مثنوی از تو هزاران شکر داشت ** در دعا و شکر کفها بر فراشت
God saw thanksgiving to thee on its lips and in its hands: (therefore) He showed grace and bestowed favour and increase;
در لب و کفش خدا شکر تو دید ** فضل کرد و لطف فرمود و مزید
For to him that gives thanks increase is promised, just as nighness (unto God) is the reward for prostration (in the ritual prayer).10
زانک شاکر را زیادت وعده است ** آنچنانک قرب مزد سجده است
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).
گفت واسجد واقترب یزدان ما ** قرب جان شد سجده ابدان ما
If increase is accruing (to the Mathnawí), it is for this reason, it is not for the sake of vainglory and (empty) noise.
گر زیادت می‌شود زین رو بود ** نه از برای بوش و های و هو بود
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).
با تو ما چون رز به تابستان خوشیم ** حکم داری هین بکش تا می‌کشیم
Draw happily this caravan (onward) to the Pilgrimage, O Commander of “Patience is the key to joy.”
خوش بکش این کاروان را تا به حج ** ای امیر صبر مفتاح الفرج
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.15
حج زیارت کردن خانه بود ** حج رب البیت مردانه بود
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
In the orchard was the beauteous one for love of whom this (youth) had been in tribulation eight years.
بود اندر باغ آن صاحب‌جمال ** کز غمش این در عنا بد هشت سال
He had no possibility of seeing (even) her shadow: he was (only) hearing the description of her, as (of) the ‘Anqá,
سایه‌ی او را نبود امکان دید ** هم‌چو عنقا وصف او را می‌شنید
Except (for) one meeting which happened to him by (Divine) destiny at the first and enravished his heart.
جز یکی لقیه که اول از قضا ** بر وی افتاد و شد او را دلربا
After that, however much effort he made, in sooth that cruel one would give him no opportunity.
بعد از آن چندان که می‌کوشید او ** خود مجالش می‌نداد آن تندخو
Neither entreaty nor wealth availed him: that (fresh) sapling was fully satisfied and without desire.45
نه بلا به چاره بودش نه به مال ** چشم پر و بی‌طمع بود آن نهال
(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;
عاشق هر پیشه‌ای و مطلبی ** حق بیالود اول کارش لبی
(But) when at that contact they have entered upon the quest, He lays a snare before their feet every day.
چون بدان آسیب در جست آمدند ** پیش پاشان می‌نهد هر روز بند
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.”
چون در افکندش بجست و جوی کار ** بعد از آن در بست که کابین بیار
Still they cling to that (sweet) scent (hope) and go (on their quest): at every moment they become hopeful and despairing.
هم بر آن بو می‌تنند و می‌روند ** هر دمی راجی و آیس می‌شوند
Every one (of them) hath hope of (winning) the fruit whereto a door was opened to him on a certain day;50
هر کسی را هست اومید بری ** که گشادندش در آن روزی دری
Then it was shut (upon them) again; (but) that devotee to the door, (continuing) in the same hope, has become fire-footed.
باز در بستندش و آن درپرست ** بر همان اومید آتش پا شدست