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