The reason why the answer

The reason why the answer to the true believer’s prayer is delayed. سبب تاخیر اجابت دعای ممن

ای بسا مخلص که نالد در دعا تا رود دود خلوصش بر سما
Oh, how many a sincere (worshipper) moans in prayer, so that the smoke of his sincerity ascends to Heaven,
تا رود بالای این سقف برین بوی مجمر از انین المذنبین
And from the lamentation of the sinful the perfume of the censer floats up beyond this lofty roof!
پس ملایک با خدا نالند زار کای مجیب هر دعا وی مستجار
Then the angels beseech God piteously, saying, “O Thou who answerest every prayer and O Thou whose protection is invoked,
بنده‌ی ممن تضرع می‌کند او نمی‌داند به جز تو مستند
A faithful slave (of Thine) is making humble entreaty: he knows none but Thee on whom to rely.
تو عطا بیگانگان را می‌دهی از تو دارد آرزو هر مشتهی
Thou bestowest Thy bounty (even) on strangers: every ardent wisher gains his desire from Thee.”
حق بفرماید که نه از خواری اوست عین تاخیر عطا یاری اوست
God saith, “’Tis not that he is despicable (in My sight); (nay), the very deferment of the bounty is (for the sake of) helping him.
حاجت آوردش ز غفلت سوی من آن کشیدش مو کشان در کوی من
Need caused him to turn towards Me from his (former state of) forgetfulness: it dragged him by the hair into My presence.
گر بر آرم حاجتش او وا رود هم در آن بازیچه مستغرق شود
If I satisfy his need, he will go back and (again) become absorbed in that idle play. 
گرچه می‌نالد به جان یا مستجار دل شکسته سینه‌خسته گو بزار
Although he is (now) crying with (all) his soul, ‘O Thou whose protection is invoked,’ let him (continue to) moan with broken heart and wounded breast!
خوش همی‌آید مرا آواز او وآن خدایا گفتن و آن راز او
It pleases Me (to hear) his (piteous) voice and his cries of ‘O Lord’ and his secret (prayer),
وانک اندر لابه و در ماجرا می‌فریباند بهر نوعی مرا
And how in supplication and pleading (with Me) he would fain beguile Me with every sort (of persuasion).”
طوطیان و بلبلان را از پسند از خوش آوازی قفس در می‌کنند
Parrots and nightingales are put into cages because they give pleasure by their sweet song;
زاغ را و چغد را اندر قفس کی کنند این خود نیامد در قصص
(But) how should crows and owls be caged? This has never been recorded in story.
پیش شاهد باز چون آید دو تن آن یکی کمپیر و دیگر خوش‌ذقن
When two persons, one of them a decrepit old man and the other a fair-chinned (youth), come to (a baker who is) an admirer of handsome boys,
هر دو نان خواهند او زوتر فطیر آرد و کمپیر را گوید که گیر
And both ask for bread, he will at once fetch the unleavened bread and bid the old man take it;
وآن دگر را که خوشستش قد و خد کی دهد نان بل به تاخیر افکند
But how should he (immediately) give bread to the other, by whose figure and cheeks (countenance) he is pleased? Nay, he will delay him
گویدش بنشین زمانی بی‌گزند که به خانه نان تازه می‌پزند
And say to him, “Sit down a (little) while, ’twill do (thee) no harm; for the new bread is baking in the house”;
چون رسد آن نان گرمش بعد کد گویدش بنشین که حلوا می‌رسد
And when, after the work (of baking is finished), the hot bread is brought to him (the youth), he (the baker) will say to him, “Sit down, for halwá (sweetmeat) is coming.”
هم برین فن داردارش می‌کند وز ره پنهان شکارش می‌کند
In this same fashion he is always detaining him and seeking covertly to make him his prey,
که مرا کاریست با تو یک زمان منتظر می‌باش ای خوب جهان
Saying, “I have some (important) business to do with thee: wait a moment, O beauty of the world!”
بی‌مرادی مومنان از نیک و بد تو یقین می‌دان که بهر این بود
Know for sure that this is the reason why the true believers suffer disappointment (whether) in (seeking) good or (in avoiding) evil.




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