ور بخسبد هست چون اصحاب کهف ** صوفیان کردند پیش شیخ زحف3510
And if he sleep, he is like the Men of the Cave.” (Thus) did the Súfís march to war (against him) before the Shaykh.
شیخ رو آورد سوی آن فقیر ** که ز هر حالی که هست اوساط گیر
The Shaykh turned his face towards that dervish, saying, “In every case that exists, take the middle (course).
در خبر خیر الأمور أوساطها ** نافع آمد ز اعتدال أخلاطها
(It is stated) in Tradition that the best things are the mean (those between the two extremes): the (four) humours are beneficial through being in equipoise.
گر یکی خلطی فزون شد از عرض ** در تن مردم پدید آید مرض
If by accident (any) one humour become excessive, disease appears in the human body.
بر قرین خویش مفزا در صفت ** کان فراق آرد یقین در عاقبت
Do not exceed in (any) quality him that is thy yoke-fellow, for that will assuredly bring about separation (between you) in the end.
نطق موسی بد بر اندازه و لیک ** هم فزون آمد ز گفت یار نیک3515
The speech of Moses was in measure, but even so it exceeded the words of his good friend.
آن فزونی با خضر آمد شقاق ** گفت رو تو مکثری هذا فراق
That excess resulted in (his) opposing Khadir; and he (Khadir) said, ‘Go, thou art one that talks too much: this is a (cause of) separation (between us).’
موسیا بسیار گویی دور شو ** ور نه با من گنگ باش و کور شو
O (thou who resemblest) Moses, thou art garrulous. Go far off, or else be dumb with me and blind!
ور نرفتی وز ستیزه شستهای ** تو به معنی رفتهای بگسستهای
And if thou goest not, but remainest sitting (here) in despite (of me), thou art gone in reality and severed (from my company).”
چون حدث کردی تو ناگه در نماز ** گویدت سوی طهارت رو به تاز
When suddenly you commit an act of (legal) impurity in the ritual prayer, it (the prayer) says to you, “Go speedily to purify yourself”;