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.