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(Masnavi Book 4: 01) Proem






IN THE NAME OF GOD THE MERCIFUL, THE COMPASSIONATE

O Ziyá’u ’l-Haqq (Radiance of God), Husámu’ddín, you art he through whose light the Mathnawí
has surpassed the moon (in splendour).
O you in whom hopes are placed, your lofty aspiration is drawing this (poem)God knows whither. You have bound the neck of this Mathnawí: you art drawing it in the direction known to you. The Mathnawí is running on, the drawer is unseen—unseen by the ignorant one who has no insight.

5. Inasmuch as you have been the origin of the Mathnawí, if it become increased (in size), (’tis) you (who) have caused it to increase.
Since you wishest it so, God wishes it so: God grants the desire of the devout.
In the past you have been (as) “he belongs to God, so that (now) “God belongs (to him) has come in recompense.
On your account the Mathnawí had thousands of thanksgivings (to render): it lifted up its hands in
prayer and thanksgiving.
God saw thanksgiving to you on its lips and in its hands: (therefore) He showed grace and bestowed favour and increase;

10. For to him that gives thanks increase is promised, just as nighness (unto God) is the reward for prostration (in the ritual prayer).
Our God has said, And prostrate yourself and come nigh (unto Me): the prostration of our bodies is become the nighness of the spirit (unto God).
If increase is accruing (to the Mathnawí), it is for this reason, it is not for the sake of vainglory and (empty) noise.
We are glad with you as the vineyard (is glad) in the summer heat: you have the authority:
come, draw (it on), that we may always be drawing (it on after thee).
Draw happily this caravan (onward) to the Pilgrimage, O Commander of “Patience is the key to joy.”

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.
I called you Ziyá (Radiance) Husámu’ddín (Sword of the Religion) because you art the Sun, and these two (words) are epithets descriptive (of the sun);
For, mark you, this sword and this radiance are one: the sun's sword (beam) is certainly of the
radiance.
r (light) belongs to the moon, and this ziyá (radiance) belongs to the sun: read this in the
Qurán.

The Qur’án has called the sun ziyá, O father, and it has called the moon núr. Consider this!

20. Since the sun is more exalted even than the moon, know, then, that ziyá is superior to núr
in dignity.
Many a one did not see the way in the moonlight, (but) it became visible as soon as the sun rose.
The sun displayed (all) objects of exchange perfectly: of necessity, markets were (held) in the daytime,
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.
(The sun rose) until its light came to perfection on the earth, a universal mercy to the traders;

25. But to the false coiner it is hateful and grievous, because by it his money and wares are made unsaleable.
Hence the false coin is the mortal foe of the money-changer: who is the enemy of the dervish but the dog?
The prophets contend with their enemies; then the angels utter cries of “Save (them), O Lord,” Saying, Keep this Lamp, which is light-disseminating, far from the puffs and breaths of thieves.” Only the thief and the coiner are adversaries of the light: succour (us) from these twain, O
Succourer!

30. Shed light upon the Fourth Book, for the sun rose from the Fourth Heaven.
Come, give light, like the sun, from the Fourth (Book), so that it may shine upon (all) countries and inhabited lands.
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).
It is the water of the Nile, which seemed blood to the Egyptian, (but) to the people of Moses was not blood, but water.
At this moment the enemy of these words (the Mathnawí) is pictured in (your) sight (falling)
headlong into Hell-fire.

35. O Ziyá’u ’l-Haqq (Radiance of God), you have seen his (evil) state: God has shown unto you the answer to his (evil) actions.
Yours eye which beholds the invisible is a master(-seer) like the Invisible: may this vision and gift not vanish from this world!
If you wilt here complete this story, which is the current coin of (directly applicable to) our
present state, it is fitting.
Leave the unworthy folk for the sake of the worthy: bring the tale to the end and conduct it to the issue.
If this story was not finished there (in the Third Book), it is (now) the Fourth Volume: set it out in
order.

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