Some Súfís abused a certain Súfí, and came to the Shaykh of the convent,
صوفیان بر صوفیی شنعت زدند ** پیش شیخ خانقاهی آمدند
And said to the Shaykh, “Demand justice for our souls from this Súfí, O Guide!”
شیخ را گفتند داد جان ما ** تو از این صوفی بجو ای پیشوا
He said, “Why, what is the complaint, O Súfís?” He (their spokesman) replied, “This Súfí has three annoying habits:
گفت آخر چه گله ست ای صوفیان ** گفت این صوفی سه خو دارد گران
In speech he is garrulous as a bell; in eating he eats more than twenty persons;
در سخن بسیار گو همچون جرس ** در خورش افزون خورد از بیست کس
And if he sleep, he is like the Men of the Cave.” (Thus) did the Súfís march to war (against him) before the Shaykh.3510
ور بخسبد هست چون اصحاب کهف ** صوفیان کردند پیش شیخ زحف
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
Go to them that are your mates, (them) that are enamoured of your discourse and thirsting for it.
رو بر آنها که هم جفت تواند ** عاشقان و تشنهی گفت تواند
One who keeps watch is superior to those who slumber: the (spiritual) fish have no need of one who keeps watch.
پاسبان بر خوابناکان بر فزود ** ماهیان را پاسبان حاجت نبود
Those who wear clothes look to the launderer, (but) the soul of the naked hath (Divine) illumination as its adornment.
جامه پوشان را نظر بر گازر است ** جان عریان را تجلی زیور است
Either withdraw (and turn) aside from the naked, or like them become free from body-garments.
یا ز عریانان به یک سو باز رو ** یا چو ایشان فارغ از تن جامه شو
And if you cannot become wholly naked, make your garments less, so that you may tread the middle path.3525
ور نمیتانی که کل عریان شوی ** جامه کم کن تا ره اوسط روی
How the dervish excused himself to the Shaykh.
عذر گفتن فقیر به شیخ
Then the dervish told the Shaykh how the case stood, and coupled excuses with the discharge of that obligation.
پس فقیر آن شیخ را احوال گفت ** عذر را با آن غرامت کرد جفت
To the Shaykh's questions he gave answer good and right, like the answers of Khadir—
مر سؤال شیخ را داد او جواب ** چون جوابات خضر خوب و صواب
(Namely) those answers to the questions of Moses which Khadir, (inspired) by the all-knowing Lord, set forth to him,
آن جوابات سؤالات کلیم ** کش خضر بنمود از رب علیم
(So that) his difficulties became solved, and he (Khadir) gave to him (Moses) the key to every question (in a way) beyond telling.
گشت مشکلهاش حل و افزون زیاد ** از پی هر مشکلش مفتاح داد
The dervish also had (a spiritual) inheritance from Khadir; (hence) he bent his will to answering the Shaykh.3530
از خضر درویش هم میراث داشت ** در جواب شیخ همت بر گماشت