گفتش ای عم یک شهادت تو بگو ** تا کنم با حق خصومت بهر تو
He (the Prophet) said to him, “O uncle, pronounce once the profession of faith, that I may plead with God for thee.”
گفت لیکن فاش گردد ازسماع ** کل سر جاوز الاثنین شاع
He (Bú Tálib) said, “But it will be spread abroad by hearsay: every secret that passes beyond the two (who share it) becomes common talk.
من بمانم در زبان این عرب ** پش ایشان خوار گردم زین سبب
I shall remain (a laughing-stock) on the tongues of these Arabs: because of this I shall become despicable in their sight.”
لیک گر بودیش لطف ما سبق ** کی بدی این بددلی با جذب حق
But if the predestined grace had been (granted) to him, how should this faintheartedness have existed (simultaneously) with God's pull (towards Himself)?
الغیاث ای تو غیاث المستغیث ** زین دو شاخه‌ی اختیارات خبیث 200
O Thou who art the Help of those who seek help, help (me to escape) from this pillory of wicked acts of free-will.
من ز دستان و ز مکر دل چنان ** مات گشتم که بماندم از فغان
By the heart's deceit and guile I have been so discomfited that I am left unable (even) to lament.
من که باشم چرخ با صد کار و بار ** زین کمین فریاد کرد از اختیار
Who am I? Heaven, with its hundred (mighty) businesses, cried out for help against this ambush of free-will,
که ای خداوند کریم و بردبار ** ده امانم زین دو شاخه‌ی اختیار
Saying, “Deliver me from this pillory of free-will, O gracious and long-suffering Lord!
جذب یک راهه‌ی صراط المستقیم ** به ز دو راه تردد ای کریم
The one-way pull on the straight Path is better than the two ways of perplexity, O gracious One.
زین دو ره گرچه همه مقصد توی ** لیک خود جان کندن آمد این دوی 205
Although Thou art the entire (only) goal of these two ways, yet indeed this duality is agonising to the spirit.