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  • آن طمع را پس چرا در تو نهاد  ** چون نخواستت زان طرف آن چیز داد 
  • Why, then, did He implant in thee that hope, since He would not give thee the (desired) thing from that quarter?

  • از برای حکمتی و صنعتی  ** نیز تا باشد دلت در حیرتی 
  • (’Tis) for a wise purpose and contrivance; and also in order that thy heart may be in a state of bewilderment.

  • تا دلت حیران بود ای مستفید  ** که مرادم از کجا خواهد رسد 
  • (’Tis) that thy heart may be bewildered, O learner, (wondering) from where the object of thy desire will come (to thee).

  • تا بدانی عجز خویش و جهل خویش  ** تا شود ایقان تو در غیب بیش  4195
  • (’Tis) that thou mayst know thy weakness and thy ignorance and that consequently thy faith in the Unseen may be increased;

  • هم دلت حیران بود در منتجع  ** که چه رویاند مصرف زین طمع 
  • And, moreover, that thy heart may be perplexed concerning the source whence the (expected) benefit will arrive, and what (result) the (Divine) Disposer will produce from this hope.

  • طمع داری روزیی در درزیی  ** تا ز خیاطی بی زر تا زیی 
  • Thou hopest (to find) a means of livelihood in tailoring, so that by working as a tailor thou mayst earn money all thy life;

  • رزق تو در زرگری آرد پدید  ** که ز وهمت بود آن مکسب بعید 
  • (But) He causes thy daily bread to come to thee in the goldsmith's craft—a means of gain that was far from (entering) thy imagination.

  • پس طمع در درزیی بهر چه بود  ** چون نخواست آن رزق زان جانب گشود 
  • Wherefore, then, were thy hopes set on tailoring, when He did not intend to let thy daily bread reach thee from that side?

  • بهر نادر حکمتی در علم حق  ** که نبشت آن حکم را در ما سبق  4200
  • (’Twas) by reason of a marvellous providence in the knowledge of God— an edict which He wrote in the (eternal) past;

  • نیز تا حیران بود اندیشه‌ات  ** تا که حیرانی بود کل پیشه‌ات 
  • And also to the end that thy thoughts should be bewildered, so that bewilderment should be thy whole occupation.