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4
6-55

  • 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

  • When the youth joyously entered that orchard, verily on a sudden his foot sank in (struck upon) the (buried) treasure.
  • چون درآمد خوش در آن باغ آن جوان ** خود فرو شد پا به گنجش ناگهان

  • God had made the night-patrol the means, so that in fear of him he (the lover) should run into the orchard by night
  • مر عسس را ساخته یزدان سبب ** تا ز بیم او دود در باغ شب

  • And should see the beloved one searching with a lantern for a ring in the rivulet of the orchard.
  • بیند آن معشوقه را او با چراغ ** طالب انگشتری در جوی باغ

  • Therefore at that moment, from the delight (which he experienced), he conjoined praise of God with prayers for the night-patrol, 55
  • پس قرین می‌کرد از ذوق آن نفس ** با ثنای حق دعای آن عسس