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4
8-17

  • 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