Is it not (the case) that the prophet Jacob, that man of holy nature, (said) for Joseph's sake to all his (Joseph's) brethren—2750
نه که یعقوب نبی آن پاکخو ** بهر یوسف با همه اخوان او
When the brothers begged their father to give him to them, that they might take him to the country for a while,
از پدر چون خواستندش دادران ** تا برندش سوی صحرا یک زمان
(And) they all said to him, “Do not be afraid of harm (befalling him): give him one or two days' time, O father;
جمله گفتندش میندیش از ضرر ** یک دو روزش مهلتی ده ای پدر
For why wilt not thou entrust thy Joseph to us in going about and travelling (for pleasure),
که چرا ما را نمی داری امین ** یوسف خود را به سیران و ظعین
That we may play together in the meadows? In (making) this request we are trustworthy and beneficent”—
تا به هم در مرجها بازی کنیم ** ما درین دعوت امین و محسنیم
Did not he (Jacob) say (to them), “I know this, that (the thought of) his being removed from me is kindling grief and sickness in my heart;2755
گفت این دانم که نقلش از برم ** میفروزد در دلم درد و سقم
This heart of mine never lies, for my heart is illumined by the light of the highest heaven”?
این دلم هرگز نمیگوید دروغ ** که ز نور عرش دارد دل فروغ
That (foreboding) was a decisive proof of (their) wickedness, but by (Divine) destiny he took no account (of it).
آن دلیل قاطعی بد بر فساد ** وز قضا آن را نکرد او اعتداد
An intimation like that passed away from him (from his mind), because Destiny was at that moment (engaged) in (putting into operation the Divine) philosophy.
در گذشت از وی نشانی آنچنان ** که قضا در فلسفه بود آن زمان
’Tis no wonder that a blind man should fall into a pit, (but) the falling of one who can see the way is beyond all wonder.
این عجب نبود که کور افتد به چاه ** بوالعجب افتادن بینای راه