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3
2109-2118

  • We began the stories in haste; in this Book (the Mathnawí) they are left without (being brought to) the (final) issue.
  • قصه‌ها آغاز کردیم از شتاب ** ماند بی مخلص درون این کتاب
  • O Light of God, noble Husámu’ddín, a king whose like the sky and the elements have never brought to birth, 2110
  • ای ضیاء الحق حسام الدین راد ** که فلک و ارکان چو تو شاهی نزاد
  • Seldom hast thou come into (the world of) soul and heart, O thou at whose advent heart and soul are abashed.
  • تو بنادر آمدی در جان و دل ** ای دل و جان از قدوم تو خجل
  • How oft have I praised the people of the past! Of necessity, thou wert (the object of) my quest in (praising) them.
  • چند کردم مدح قوم ما مضی ** قصد من زانها تو بودی ز اقتضا
  • Verily the invocation knows its own house: attach the praise to the name of whomsoever you will.
  • خانه‌ی خود را شناسد خود دعا ** تو بنام هر که خواهی کن ثنا
  • God hath set down these tales and parables for the purpose of concealing (the true nature of) the praise from the unworthy.
  • بهر کتمان مدیح از نا محل ** حق نهادست این حکایات و مثل
  • Even if that praise is abashed before thee, yet God accepts the (utmost) exertion of one that has little (to give). 2115
  • گر چه آن مدح از تو هم آمد خجل ** لیک بپذیرد خدا جهد المقل
  • God accepts a crust (of bread) and absolves (the giver), for from the eyes of a blind man two drops (of light) are enough.
  • حق پذیرد کسره‌ای دارد معاف ** کز دو دیده‌ی کور دو قطره کفاف
  • Birds and fishes know the (real meaning of) the ambiguous style in which I have praised compendiously this person of goodly name,
  • مرغ و ماهی داند آن ابهام را ** که ستودم مجمل این خوش‌نام را
  • To the end that the sighs of the envious may not blow upon him, and that he (the envier) may not bite the (false) idea of him (Husámu’ddín) with the teeth (of malice).
  • تا برو آه حسودان کم وزد ** تا خیالش را به دندان کم گزد