What wisdom was this, that the Object of (all) desire caused me to go forth from my home gladly on a fool's errand,
این چه حکمت بود که قبله‌ی مراد ** کردم از خانه برون گمراه و شاد
So that I was hastening to lose the way and at every moment was being farther removed from that which I sought—4340
تا شتابان در ضلالت می‌شدم ** هر دم از مطلب جداتر می‌بدم
And then God in His munificence made that very aberration the means of (my) reaching the right road and gaining wealth!”
باز آن عین ضلالت را به جود ** حق وسیلت کرد اندر رشد و سود
He maketh losing the way an avenue to (true) faith; He maketh going wrong a field for the harvest of righteousness,
گمرهی را منهج ایمان کند ** کژروی را محصد احسان کند
To the end that no righteous man may be without fear, and that no traitor (sinner) may be without hope.
تا نباشد هیچ محسن بی‌وجا ** تا نباشد هیچ خاین بی‌رجا
The Gracious One hath put an antidote in the poison in order that they may say He is the Lord of hidden grace.
اندرون زهر تریاق آن حفی ** کرد تا گویند ذواللطف الخفی
That (Divine) bounty is not mysterious in (the case of) piety; (but) the (Divine) Forgiveness bestows a robe of honour (even) in (the case of) sin.4345
نیست مخفی در نماز آن مکرمت ** در گنه خلعت نهد آن مغفرت
The unbelievers sought to abase those (the prophets) who were worthy of trust: (that) abasement became exaltation and (the cause of) miracles being displayed.
منکران را قصد اذلال ثقات ** ذل شده عز و ظهور معجزات
In their unbelief they attempted to abase the (true) religion: that very abasement was turned to glory for the prophets.
قصدشان ز انکار ذل دین بده ** عین ذل عز رسولان آمده
How should a judge require (a litigant to give) evidence until his disbelieving opponent has demanded proof of his veracity?
گر نه انکار آمدی از هر بدی ** معجزه و برهان چرا نازل شدی