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.

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## Original content
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سالک دل مردهٔ درمان طلب 
پیش روح الله آمد جان به لب
گفت ای روح مجرد ذات تو 
زندگی در زندگی آیات تو
تا ابد فتح و فتوح مطلقی 
از قدم تا فرق روح مطلقی
پرتو خورشید عکس جان تست 
آب حیوان دست شوئی زآن تست
ای ورای جسم وجوهر جای تو 
در طهارت نیست کس بالای تو
چون دم رحمن مسلم آمدت 
مهر همبر صبح همدم آمدت
صبغة الله از درون می آوری 
وز خم وحدت برون می آوری
صبغةالله را بخود ره داده ای 
زآنکه ابرص نور اکمه داده ای
گرچه رنگت را رکوعی بایدم 
برنخواهم گشت بوئی بایدم
عالم جانی تو جانی ده مرا 
گر سگی ام استخوانی ده مرا
من بسوزم ز آرزوی زندگی 
چون تو داری زندگی وبندگی
آمدم تا بندهٔ خاصم کنی 
زندهٔ یک ذره اخلاصم کنی
عیسی مریم دمی بر کار کرد 
مست ره را از دمی هشیار کرد
گفت از هستی طهارت بایدت 
ور خرابی صد عمارت بایدت
پاک گرد از هستی ذات و صفات 
تا بیابی هم طهارت هم نجات
زآنکه گر یک ذره هستی در رهست 
در حقیقت بت پرستی در رهست
گر ز جان خود فنا باید ترا 
نور جان مصطفی باید ترا
تا زنور جان او سلطان شوی 
تا ابد شایستهٔ عرفان شوی
من که او را یک مبشر آمدم 
در بشارت هم مقصر آمدم
بر در او رو بشارت این بست 
خاک او گشتی طهارت این بست
سالک آمد پیش پیر کاینات 
قصهٔ برگفت سر تا سر حیات
پیر گفتش هست عیسی را بحق 
در کرم در لطف ودرپاکی سبق
زهر را از صدق خود تریاک دید 
هرچه دید از پاکی خود پاک دید

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## English translation
The dead-hearted seeker, searcher for a remedy,
Came before the Spirit of God (Jesus) with his soul at his lips.
He said: "O detached spirit, your essence
Is life within life, and your signs are life itself.
Until eternity, you are absolute conquest and victory,
From foot to head, you are absolute spirit.
The ray of the sun is the reflection of your soul,
The water of life is but water for washing your hands.
O you whose place is beyond body and substance,
In purity, there is no one above you.
Since the breath of the All-Merciful was granted to you,
The sun became your companion and the dawn your intimate.
You bring the dye of God from within,
And you bring it out from the jar of unity.
You have given way to the color of God in yourself,
For you have given light to the blind and cured the leper.
Although I must bow to your color,
I will not turn back, I need a scent.
You are the world of soul, give me a soul;
If I am a dog, throw me a bone.
I burn with the desire for life,
Since you possess both life and servitude.
I have come so that you may make me a special servant,
And make me alive with a speck of sincerity."
Jesus, son of Mary, put his breath to work,
And with a single breath, made the intoxicated traveler sober.
He said: "You need purification from existence,
And if you are in ruins, you need a hundred reconstructions.
Become pure from the existence of self and attributes,
So that you may find both purity and salvation.
For if a single atom of selfhood remains on the path,
In reality, it is idol-worship on the path.
If you need the annihilation of your own soul,
You need the light of the soul of Mustafa (Muhammad).
So that you may become a sovereign by the light of his soul,
And become worthy of gnosis forever.
I, who came only as a messenger of glad tidings for him,
Am still deficient in conveying those glad tidings.
Go to his door, this is the glad tidings;
Becoming his dust, this is purity."
The seeker came before the elder of the cosmos,
And recounted the story of his life from beginning to end.
The master told him: "In truth, Jesus has
Precedence in generosity, grace, and purity.
Through his sincerity, he saw poison as an antidote,
Whatever he saw, he saw as pure through his own purity."

بخش ۱ - المقالة الرابعة و الثلثون / Section 1 - The Thirty-Fourth 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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Ganjoor

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

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.

The Seeker's Encounter with Adam in Attar's 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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