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2
3506-3530

  • 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