The Mathnawí is running on, the drawer is unseen—unseen by the ignorant one who hath no insight.
مثنوی را چون تو مبدا بوده‌ای ** گر فزون گردد توش افزوده‌ای5
Inasmuch as thou hast been the origin of the Mathnawí, if it become increased (in size), (’tis) thou (who) hast caused it to increase.
چون چنین خواهی خدا خواهد چنین ** می‌دهد حق آرزوی متقین
Since thou wishest it so, God wishes it so: God grants the desire of the devout.
کان لله بوده‌ای در ما مضی ** تا که کان الله پیش آمد جزا
In the past thou hast been (as) “he belongs to God,” so that (now) “God belongs (to him)” hath come in recompense.
مثنوی از تو هزاران شکر داشت ** در دعا و شکر کفها بر فراشت
On thy account the Mathnawí had thousands of thanksgivings (to render): it lifted up its hands in prayer and thanksgiving.
در لب و کفش خدا شکر تو دید ** فضل کرد و لطف فرمود و مزید
God saw thanksgiving to thee on its lips and in its hands: (therefore) He showed grace and bestowed favour and increase;
زانک شاکر را زیادت وعده است ** آنچنانک قرب مزد سجده است10
For to him that gives thanks increase is promised, just as nighness (unto God) is the reward for prostration (in the ritual prayer).
گفت واسجد واقترب یزدان ما ** قرب جان شد سجده ابدان ما
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).
گر زیادت می‌شود زین رو بود ** نه از برای بوش و های و هو بود
If increase is accruing (to the Mathnawí), it is for this reason, it is not for the sake of vainglory and (empty) noise.
با تو ما چون رز به تابستان خوشیم ** حکم داری هین بکش تا می‌کشیم
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).
خوش بکش این کاروان را تا به حج ** ای امیر صبر مفتاح الفرج
Draw happily this caravan (onward) to the Pilgrimage, O Commander of “Patience is the key to joy.”
حج زیارت کردن خانه بود ** حج رب البیت مردانه بود15
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.
زان ضیا گفتم حسام‌الدین ترا ** که تو خورشیدی و این دو وصفها
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);
کین حسام و این ضیا یکیست هین ** تیغ خورشید از ضیا باشد یقین
For, mark you, this sword and this radiance are one: the sun's sword (beam) is certainly of the radiance.
نور از آن ماه باشد وین ضیا ** آن خورشید این فرو خوان از نبا
Núr (light) belongs to the moon, and this ziyá (radiance) belongs to the sun: read this in the Qur’án.
شمس را قرآن ضیا خواند ای پدر ** و آن قمر را نور خواند این را نگر
The Qur’án has called the sun ziyá, O father, and it has called the moon núr. Consider this!
شمس چون عالی‌تر آمد خود ز ماه ** پس ضیا از نور افزون دان به جاه20
Since the sun is more exalted even than the moon, know, then, that ziyá is superior to núr in dignity.
بس کس اندر نور مه منهج ندید ** چون برآمد آفتاب آن شد پدید
Many a one did not see the way in the moonlight, (but) it became visible as soon as the sun rose.
آفتاب اعواض را کامل نمود ** لاجرم بازارها در روز بود
The sun displayed (all) objects of exchange perfectly: of necessity, markets were (held) in the daytime,
تا که قلب و نقد نیک آید پدید ** تا بود از غبن و از حیله بعید
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 نورش کامل آمد در زمین ** تاجران را رحمة للعالمین
(The sun rose) until its light came to perfection on the earth, a universal mercy to the traders;
لیک بر قلاب مبغوضست و سخت ** زانک ازو شد کاسد او را نقد و رخت25
But to the false coiner it is hateful and grievous, because by it his money and wares are made unsaleable.
پس عدو جان صرافست قلب ** دشمن درویش کی بود غیر کلب
Hence the false coin is the mortal foe of the money-changer: who is the enemy of the dervish but the dog?