In the twenty-ninth discourse of Farid al-Din Attar's *Mosibat Nameh*, the spiritual seeker (Salik) approaches Adam to seek guidance. The poem extols Adam as the ultimate microcosm, the foundation of human nature, and the original recipient of divine grace. By referencing Adam's fateful choice to trade the eight heavens for a single grain of wheat, the verses highlight his unique ontological status and his essential role in the earthly and spiritual journey of humanity within Sufi cosmology.

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## Original content
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سالک آمد پیش آدم خون فشان 
تا ازان دم یابد از آدم نشان
گفت ای بنیاد فطرت ذات تو 
دو جهان پر شور ذریات تو
تا ابد اعجوبهٔ عالم توئی 
اصل کرمنا بنی آدم توئی
در زمین و آسمان لشکر تراست 
جسم و جان و جزو و کل یکسر تراست
مرکز دنیا و دین مطلق توئی 
نقطهٔ عالم صفی حق توئی
هم توئی بر صورت اصل آمده 
صورتی از صورتش فصل آمده
هم خمیر دست حق دایم تراست 
جان بحق بیواسطه قایم تراست
هم دلت را اصبعین قدرتست 
جان پاکت مرغ خاص حضرتست
چون تو داد نقطهٔ مردم دهی 
هشت جنت را بیک گندم دهی
طفل ره بودی که در زیر و زبر 
سجده کردندت ملایک سر بسر
باز چون در راه دین بالغ شدی 
از دوعالم تا ابد فارغ شدی
گرملک بسیار عالم دیده بود 
کس بنامی زان همه نرسیده بود
جمله را تعلیم هر اسم از تو خاست 
وز مسمی ذرهٔ قسم از تو خاست
چون تو استاد ملایک آمدی 
جمله مملوک و تو مالک آمدی
از مسمی ابجدی در حد من 
در من آموز ای اب و هم جد من
چند سوزم جان پرسوزم ببین 
روز من شب شد شب و روزم ببین
آدم معصوم گفت ای مرد راه 
می بباید شد ترا تا پیشگاه
پیشگاه دولت دین مصطفاست 
پیش او شو تا شود این کار راست
گرچه میدانم دوای این طلب 
نیست با او این دوا کردن ادب
درحضور او ز ما دولت مخواه 
دولت آنجا جوی و آنجا جوی راه
زانکه فردا انبیا و اولیاش 
جمله ره جویند در زیر لواش
هرکه در راه محمد ره نیافت 
تا ابد گردی ازین درگه نیافت
دولت دنیا و دین درگاه اوست 
انبیا را قبله خلوتگاه اوست
دولت آنجا جوی و دین آنجا طلب 
مرجع اهل یقین آنجا طلب
پیش گیر اکنون ره و عالم ببین 
نوح بر راهست او را هم ببین
سالک آمد پیش پیر سرفراز 
در میان آورد با او نقد راز
پیر گفتش هست آدم اصل کل 
عز را بفروخته بخریده ذل
جسته از تخت خداوندی کنار 
بندگی را کرده در دل اختیار
از بهشت عدن آزاد آمده 
در غم بنده شدن شاد آمده
بود نور قدسی هم پیراهنش 
خواست کان بیرون فتد از گردنش
زانکه او را بندگی مطلوب بود 
لاجرم در بندگی محبوب بود
بندگی راترک جنت گفت پاک 
عاشق آسا از بهشت آمد بخاک

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## English translation
The seeker came before Adam, weeping blood,
So that from that breath he might find a sign of Adam.
He said: 'O your essence is the foundation of nature,
Both worlds are filled with the clamor of your offspring.
Unto eternity, you are the wonder of the universe;
You are the origin of the honoring of the children of Adam.
In earth and heaven, the army is yours;
Body and soul, part and whole, are entirely yours.
You are the absolute center of the world and religion;
You are the point of the universe, the chosen of God.
You too have come in the form of the Origin,
A form separated from His Form.
The clay kneaded by the hand of God is ever yours;
Your soul is established in God without intermediary.
Your heart is also between the two fingers of Power;
Your pure soul is the special bird of the Divine Presence.
Since you give justice to the point of humanity,
You give eight paradises for a single grain of wheat.
You were a child of the path when in the high and low,
The angels prostrated to you, one and all.
Then when you became mature in the path of religion,
You became free from both worlds forever.
Even if the angels had seen many worlds,
None of them had reached a single name from all of that.
The teaching of every name to all arose from you,
And from the Named, a particle of share arose from you.
Since you became the teacher of the angels,
All became subjects and you became the master.
Of the alphabet of the Named, within my capacity,
Teach me, O my father and also my grandfather!
How long shall I burn? See my burning soul!
My day has turned to night; see my night and day.'
The innocent Adam said: 'O man of the path,
You must proceed to the high Presence.
The presence of the fortune of religion is Mustafa;
Go before him so that this matter may be made righ

بخش ۱ - المقالة التاسعة و العشرون / Section 1 - The Twenty-Ninth Discourse

The *Mosibat Nameh* (Book of Affliction) by Farid al-Din Attar is structured around a spiritual quest undertaken by a seeker (Salek) who is in a state of spiritual distress. Guided by a master, the seeker mentally visits forty different cosmic and celestial entities—ranging from the four elements and the heavens to the archangels, the Divine Throne (Arsh), the Tablet (Luh), and the Pen (Qalam). Each encounter is presented as a discourse (maqala) where the seeker asks for help and receives a teaching. This journey serves as a macrocosmic exploration that ultimately leads the seeker to the realization that the solution to their 'affliction' lies within their own soul and the Divine presence. The journey is often interpreted as a mystical parallel to the Prophet's Mi'raj.

The Seeker's Forty-Day Journey in Attar's Mosibat Nameh

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The Seeker's Encounter with Adam in Attar's Mosibat Nameh

In the Thirty-Fourth Discourse of Attar's *Mosibat Nameh*, the spiritual seeker (Salik) approaches Jesus (Ruhullah) to revive their dead heart. Jesus is described as the pure spirit (*ruh-e mojarrad*) and the embodiment of the life-giving divine breath (*dam-e rahman*). This encounter highlights the Sufi archetype of Jesus as the healer of spiritual death and the facilitator of inner transformation, showing that spiritual revival requires divine grace and the purifying breath of the spirit.

The Seeker's Quest for Spiritual Revival through Jesus in the Mosibat Nameh

### Overview
In the Twenty-First Discourse of *Mosibat Nameh*, Attar of Nishapur depicts the wayfarer's (*salik*) dialogue with inanimate matter (*jamad*). Having emerged from the sea, the wayfarer addresses stones and minerals, seeking spiritual wisdom from their quiet and steadfast existence.

### Key Themes
- **Stability and Freedom from Ego:** Attar contrasts human restlessness and pride with the stillness and certainty (*bard al-yaqin*) of inanimate matter. Free from self-assertion and egoism (*mani*), the stone remains secure and constant in its natural state.
- **Prophetic and Mythic Allusions:** The dialogue invokes sacred and legendary objects composed of stone and metal, including the Black Stone of Mecca (the right hand of God, *yamin-e rahman*), the signet ring of Solomon (*negin-e soleyman*) commanding supernatural forces, Alexander's mirror, and the metal of Ali's sword (*Dhulfiqar*).
- **The Sufi Lesson:** The allegory demonstrates that true spiritual security and pro...

The Spiritual Dialogue Between the Wayfarer and Inanimate Matter in Attar's Mosibat Nameh

The fourth chapter (Maqalah) of Farid al-Din Attar's *Mosibat Nameh* depicts the Pilgrim's encounter with the 'Soul' (*Ruh*). In this stage of the spiritual journey, the Pilgrim questions the Soul about the nature of existence, the relationship between the spirit and the material body, and the mystery of death. The Soul's discourse focuses on the spirit's high rank, its origin as divine light, and its liberation from the 'dust' of the physical form. This chapter serves as the structural and thematic container for various parables (such as Section 9) that illustrate these mystical truths.

Maqalah 4: The Pilgrim's Conversation with the Soul in Mosibat Nameh

In the Tenth Discourse of the *Mosibat Nameh*, Farid al-Din Attar describes a 'sincere seeker' (سالک صادق) who, driven by the sincerity of his quest, arrives at the gates of Paradise. The seeker addresses Paradise not as a mere physical destination, but as a 'private sanctuary of friends' (خلوت سرای دوستان). Attar uses vivid imagery—comparing the dust of Paradise's alley to the Garden of Iram and its single drop to the Cup of Jamshid—to emphasize that the spiritual essence of Paradise is far superior to any earthly beauty or mythological wonder. The discourse highlights that the true light and meaning found in Paradise are reflections of a deeper spiritual 'capital' that transcends human hearing and sight.

The Sincere Seeker's Vision of Paradise in Attar's Mosibat Nameh

The Ninth Discourse of Attar's Mosibat Nameh follows the Soul's journey as it visits the Sidrat al-Muntaha (the Lote-tree of the Boundary). This discourse explores the limits of spiritual ascent, the nature of the heart as the true locus of divine mystery, and the transition from intellectual knowledge to direct spiritual experience. It serves as the literary container for several illustrative tales (Hekayat), including the parable of Dhul-Nun's disciple, which clarify the mystical points raised during the Soul's dialogue with the Sidra.

The Ninth Discourse (Maqaleh 9) of Mosibat Nameh

In the Twelfth Discourse (*Maqalah*) of Farid al-Din Attar's *Mosibat Nameh*, the spiritual seeker (*Salek*) encounters the Wind (*Bad*) during his forty-day journey. The seeker asks the Wind for guidance and relief from his spiritual affliction. The Wind replies by describing its own constant, restless wandering and agitation, revealing that it too is bewildered and possesses no ultimate peace or answers. This encounter teaches the seeker that natural elements and cosmic forces are themselves subject to the Divine will and cannot provide the ultimate cure for spiritual distress, directing the seeker's gaze inward and toward the Divine Creator.

The Seeker's Encounter with the Wind in the Twelfth Discourse of Attar's Mosibat Nameh

The twenty-fifth discourse (Maqala) of Fariduddin Attar's *Mosibat Nameh* (The Book of Affliction). In this stage of the spiritual journey, the seeker (Salik) observes and addresses the animals. This container node groups the introductory discourse (Section 1) and its corresponding illustrative tales and parables (such as Section 2) that expand upon the core theme.

المقالة الخامسة و العشرون / The Twenty-Fifth Discourse

The Ninth Discourse (Maqala) of Farid al-Din Attar's 'Mosibat Nameh' follows the journey of the spiritual traveler (Salek) as they encounter the Divine Throne ('Arsh). This discourse serves as the structural container for various parables and allegories, including the 'Tale of the Lost Donkey' (Section 5), which investigate the essential nature of spiritual love and its role in distinguishing the human soul from the animalistic state.

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