The Shaykh turned his face towards that dervish, saying, “In every case that exists, take the middle (course).
شیخ رو آورد سوی آن فقیر ** که ز هر حالی که هست اوساط گیر
(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.
در خبر خیر الأمور أوساطها ** نافع آمد ز اعتدال أخلاطها
If by accident (any) one humour become excessive, disease appears in the human body.
گر یکی خلطی فزون شد از عرض ** در تن مردم پدید آید مرض
Do not exceed in (any) quality him that is thy yoke-fellow, for that will assuredly bring about separation (between you) in the end.
بر قرین خویش مفزا در صفت ** کان فراق آرد یقین در عاقبت
The speech of Moses was in measure, but even so it exceeded the words of his good friend.3515
نطق موسی بد بر اندازه و لیک ** هم فزون آمد ز گفت یار نیک
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).’
آن فزونی با خضر آمد شقاق ** گفت رو تو مکثری هذا فراق
O (thou who resemblest) Moses, thou art garrulous. Go far off, or else be dumb with me and blind!
موسیا بسیار گویی دور شو ** ور نه با من گنگ باش و کور شو
And if thou goest not, but remainest sitting (here) in despite (of me), thou art gone in reality and severed (from my company).”
ور نرفتی وز ستیزه شستهای ** تو به معنی رفتهای بگسستهای
When suddenly you commit an act of (legal) impurity in the ritual prayer, it (the prayer) says to you, “Go speedily to purify yourself”;
چون حدث کردی تو ناگه در نماز ** گویدت سوی طهارت رو به تاز
And if you go not, you will be moving (exerting yourself) in vain; verily your prayer is gone beforehand (already), O misguided man!3520
ور نرفتی خشک جنبان میشوی ** خود نمازت رفت بنشین ای غوی