I shall remain (a laughing-stock) on the tongues of these Arabs: because of this I shall become despicable in their sight.”
من بمانم در زبان این عرب ** پش ایشان خوار گردم زین سبب
But if the predestined grace had been (granted) to him, how should this faintheartedness have existed (simultaneously) with God's pull (towards Himself)?
لیک گر بودیش لطف ما سبق ** کی بدی این بددلی با جذب حق
O Thou who art the Help of those who seek help, help (me to escape) from this pillory of wicked acts of free-will.200
الغیاث ای تو غیاث المستغیث ** زین دو شاخه‌ی اختیارات خبیث
By the heart's deceit and guile I have been so discomfited that I am left unable (even) to lament.
من ز دستان و ز مکر دل چنان ** مات گشتم که بماندم از فغان
Who am I? Heaven, with its hundred (mighty) businesses, cried out for help against this ambush of free-will,
من که باشم چرخ با صد کار و بار ** زین کمین فریاد کرد از اختیار
Saying, “Deliver me from this pillory of free-will, O gracious and long-suffering Lord!
که ای خداوند کریم و بردبار ** ده امانم زین دو شاخه‌ی اختیار
The one-way pull on the straight Path is better than the two ways of perplexity, O gracious One.
جذب یک راهه‌ی صراط المستقیم ** به ز دو راه تردد ای کریم
Although Thou art the entire (only) goal of these two ways, yet indeed this duality is agonising to the spirit.205
زین دو ره گرچه همه مقصد توی ** لیک خود جان کندن آمد این دوی
Although the destination of these two ways is unto Thee alone, yet the battle is never like the banquet.”
زین دو ره گرچه به جز تو عزم نیست ** لیک هرگز رزم هم‌چون بزم نیست
Hearken to the explanation thereof given by God in the Qur’án, (namely) the Verse they shrank from bearing it.