(And though) he often resolved on repentance and was turning his back (on sin), the miscreant carnal soul would always tear his repentance to pieces.2235
توبه‌ها می‌کرد و پا در می‌کشید ** نفس کافر توبه‌اش را می‌درید
That evil-doer (Nasúh) went to a gnostic and said, “Remember me in a prayer.”
رفت پیش عارفی آن زشت‌کار ** گفت ما را در دعایی یاد دار
The holy man knew his secret but, (acting) like the forbearance of God, he did not divulge it;
سر او دانست آن آزادمرد ** لیک چون حلم خدا پیدا نکرد
(For) on his (the gnostic's) lips is a lock, while his heart is full of mysteries: his lips are silent, though his heart is filled with voices.
بر لبش قفلست و در دل رازها ** لب خموش و دل پر از آوازها
Gnostics, who have drunk of the cup of God, have known the mysteries and kept them hidden.
عارفان که جام حق نوشیده‌اند ** رازها دانسته و پوشیده‌اند
Whosoever has been taught the mysteries of the (Divine) action, his lips are sealed and closed.2240
هر کرا اسرار کار آموختند ** مهر کردند و دهانش دوختند
He (the holy man) laughed softly and said, “O evil-natured one, may God cause thee to repent of that which thou knowest!”
سست خندید و بگفت ای بدنهاد ** زانک دانی ایزدت توبه دهاد
Explaining that the prayer of the gnostic who is united with God and his petition to God are like the petition of God to Himself, for “I am to him an ear and an eye and a tongue and a hand.” God hath said, “And thou didst not throw when thou threwest, but God threw”; and there are many Verses (of the Qur’án) and Traditions and Narrations on this subject. And (what follows is) an exposition of the way in which God devises means in order that, taking hold of the sinner's ear, they may lead him to the repentance of Nasúh.
در بیان آنک دعای عارف واصل و درخواست او از حق هم‌چو درخواست حقست از خویشتن کی کنت له سمعا و بصرا و لسانا و یدا و قوله و ما رمیت اذ رمیت و لکن الله رمی و آیات و اخبار و آثار درین بسیارست و شرح سبب ساختن حق تا مجرم را گوش گرفته بتوبه‌ی نصوح آورد
That prayer traversed the Seven Heavens: the fortune of the miserable wretch (Nasúh) at last became good;
آن دعا از هفت گردون در گذشت ** کار آن مسکین به آخر خوب گشت
For the prayer of a Shaykh (Spiritual Director) is not like every prayer: he is naughted (fání) and his words are the words of God.
که آن دعای شیخ نه چون هر دعاست ** فانی است و گفت او گفت خداست
Since God asks and begs of Himself, how, then, should He refuse to grant His own prayer?
چون خدا از خود سال و کد کند ** پس دعای خویش را چون رد کند