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6
189-213

  • I would declare a hundredth part of thy grace, were it not for the vainglory of the evil eye;
  • گفتمی از لطف تو جزوی ز صد  ** گر نبودی طمطراق چشم بد 

  • But from the evil venomous eye I have suffered spirit-crushing strokes. 190
  • لیک از چشم بد زهراب دم  ** زخمهای روح‌فرسا خورده‌ام 

  • (Therefore) I will not give an eloquent description of thy state except allusively, by telling of the state of others.
  • جز به رمز ذکر حال دیگران  ** شرح حالت می‌نیارم در بیان 

  • (Really, however) this pretext too is one of the lures of the heart whereby the feet of the heart are (caught) in a mire.
  • این بهانه هم ز دستان دلیست  ** که ازو پاهای دل اندر گلیست 

  • Hundreds of hearts and souls are in love with the Maker, (but) the evil eye or the evil ear has hindered (them from seeking union with Him).
  • صد دل و جان عاشق صانع شده  ** چشم بد یا گوش بد مانع شده 

  • One (of them), indeed, (is) Bú Tálib, the Prophet's uncle: to him the revilement of the Arabs seemed terrible,
  • خود یکی بوطالب آن عم رسول  ** می‌نمودش شنعه‌ی عربان مهول 

  • For (he thought), “What will the Arabs say of me? (They will say), ‘At the bidding of his nephew he has changed the (traditional) custom on which we rely.’” 195
  • که چه گویندم عرب کز طفل خود  ** او بگردانید دیدن معتمد 

  • He (the Prophet) said to him, “O uncle, pronounce once the profession of faith, that I may plead with God for thee.”
  • گفتش ای عم یک شهادت تو بگو  ** تا کنم با حق خصومت بهر تو 

  • 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.
  • گفت لیکن فاش گردد ازسماع  ** کل سر جاوز الاثنین شاع 

  • 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.
  • در نبی بشنو بیانش از خدا  ** آیت اشفقن ان یحملنها 

  • This perplexity in the heart is like war: (when a man is perplexed he says, “I wonder) whether this is better for my case or that.”
  • این تردد هست در دل چون وغا  ** کین بود به یا که آن حال مرا 

  • In perplexity the fear (of failure) and the hope of success are always in conflict with each other, (now) advancing and (now) retreating.
  • در تردد می‌زند بر همدگر  ** خوف و اومید بهی در کر و فر 

  • A prayer and a seeking refuge with God from the temptation of free-will and from the temptation of those things that minister to free-will; for the heavens and the earths dreaded and feared free-will and the things that minister to it, while the nature of Man is addicted to seeking free-will and all that ministers to his free-will; as (for example) if he is sick he feels himself to have little free-will and desires health, which ministers to free-will, in order that his free-will may be increased; and he desires high office in order that his free-will may be increased. And it was excess of free-will and of whatever ministers to it that caused the wrath of God to fall upon the peoples of the past. No one ever saw Pharaoh destitute.
  • مناجات و پناه جستن به حق از فتنه‌ی اختیار و از فتنه‌ی اسباب اختیار کی سماوات و ارضین از اختیار و اسباب اختیار شکوهیدند و ترسیدند و خلقت آدمی مولع افتاد بر طلب اختیار و اسباب اختیار خویش چنانک بیمار باشد خود را اختیار کم بیند صحت خواهد کی سبب اختیارست تا اختیارش بیفزاید و منصب خواهد تا اختیارش بیفزاید و مهبط قهر حق در امم ماضیه فرط اختیار و اسباب اختیار بوده است هرگز فرعون بی‌نوا کس ندیده است 

  • From Thee first came this ebb and flow within me; else, O glorious One, this sea (of mine) was still. 210
  • اولم این جزر و مد از تو رسید  ** ورنه ساکن بود این بحر ای مجید 

  • From the same source whence Thou gavest me this perplexity, graciously (now) make me unperplexed likewise.
  • هم از آنجا کین تردد دادیم  ** بی‌تردد کن مرا هم از کرم 

  • Thou art afflicting me. Ah, help (me), O Thou by whose affliction men are (made weak) as women.
  • ابتلاام می‌کنی آه الغیاث  ** ای ذکور از ابتلاات چون اناث 

  • How long (will) this affliction (continue)? Do not (afflict me), O Lord! Bestow on me one path, do not make me follow ten paths!
  • تا بکی این ابتلا یا رب مکن  ** مذهبی‌ام بخش و ده‌مذهب مکن