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.

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## Original content
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سالک صادق دم نیکو سرشت 
آمد از صدق طلب پیش بهشت
گفت ای خلوت سرا ی دوستان 
پای تا سر بوستان در بوستان
خاک روب کوی تو باغ ارم 
تشنهٔ یک قطرهٔ تو جام جم
آب حیوان خاک باشد بر درت 
نیم مرده ز اشتیاق کوثر ت
جملهٔ تن روح و ریحانی همه 
جان عالم عالم جانی همه
آسیای چرخ سرگردان ترا 
باغبانی خازن و رضوان ترا
عالمی حوران و غلمان نقد تو 
جمله را دل بر وفای عقد تو
آنچه هرگز آدمی نشنیده است 
نه کسی دانسته ونه دیده است
آن نشان در سایهٔ تو می دهند 
نور از سرمایهٔ تو می دهند
طوطی جان طالب معنی تو 
تا ابد طوبی له از طوبی تو
دار حیوانی سرای زندگی 
ذره ذره از تو جای زندگی
هرکجا سری ست در هر دو جهان 
هست در هر ذرهٔ تو بیش از آن
مرغ بریانت چو خوردی زنده شد 
لاجرم چون زنده شد پرنده شد
چون می و شیر و عسل داری روان 
آب در جوی تو بینم این زمان
این همه زینت که از طاعت تراست 
وین همه عزت که هر ساعت تراست
می توانی گر مرا درمان کنی ؟ 
کار جان دردمند آسان کنی ؟
شد بهشت از قول سالک بی قرار 
برکشید از سینه آهی مشکبار
گفت ای جویندهٔ زیبا سرشت 
من بهشتم آنچه دیدم از بهشت
تا به کی بینی تو زیبایی شمع ؟ 
می نبینی سوز و تنهایی شمع ؟
من چو در دردم ، مرا درمان چه سود ؟ 
روح چون می سوزدم ، ریحان چه سود ؟
غیب خواهم ، سر به غیرم می دهد 
عشق خواهم ، لحم طیرم می دهد
گه ز جوی می خرابم مانده 
گه ز شیری مست خوابم مانده
طفل را در خواب از شیری کنند 
مست را از خمر تدبیری کنند
بیشتر اصحابم ابله آمدند 
اهل دین از من منزه آمدند
سلسله سازند رو یا روی من 
تا کشند اهل دلی را سوی من
نیستم فی الجمله جز دار السلام 
گر رسد سلمان به من اینم تمام
هرکه پیش من فرود آورد سر 
لقمهٔ اول دهندش از جگر
بار اول کوزه در دردی زنند 
تا جگر خواران دم خردی زنند
آنکه از من راه زد یک گندمش 
هست سیصد سال نیش کژدمش
سالکا از من چه می جویی ؟ برو 
من ندانم تا چه می گویی ، برو
سالک آمد پیش پیر نیک نام 
حال خود برگفت پیش او تمام
پیر گفتش هست فردوس منیر 
عرصهٔ دعوت سرای دار و گیر
در بهشت است آفتاب لایزال 
یعنی از حضرت تجلی جمال
هرکه اینجا آشنایی یافت او 
زان تجلی روشنایی یافت او

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## English translation
The true and good-natured seeker
Came from the sincerity of seeking before Paradise.
He said, 'O secluded retreat of friends,
Head to foot, a garden within a garden.
The sweeper of your alley is the Garden of Iram,
Thirsty for a single drop of yours is the Cup of Jam.
The water of life is but dust at your door,
Half-dead from the longing for your Kawthar.
Your whole body is spirit and sweet basil,
The soul of the world is a world of soul from you.
The mill of the spinning wheel is for you,
The gardener, the keeper, and Ridwan are for you.
A world of houris and youths is your ready cash,
All have their hearts set on fulfilling your contract.
What human has never heard,
Nor has anyone known or seen,
They give a sign of it in your shadow,
They give light from your capital.
The parrot of the soul is a seeker of your meaning,
Until eternity, 'blessed is he' from your Tuba tree.
The abode of life, the house of living,
Atom by atom from you is a place of life.
Wherever there is a secret in both worlds,
There is more than that in every atom of yours.
When you ate your roasted bird, it came alive,
Inevitably, when it came alive, it became a flyer.
Since you have wine, milk, and honey flowing,
I see water in your stream at this time.
All this adornment that you have from obedience,
And all this honor that you have every hour.
Can you, if you cure me,
Make the work of a suffering soul easy?'
Paradise became restless from the words of the seeker,
And drew a musky sigh from its chest.
It said, 'O seeker of beautiful nature,
I am Paradise, what I have seen of Paradise.
How long will you see the beauty of the candle?
Will

بخش ۱ - المقالة العاشر / Section 1 - The Tenth 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 Sincere Seeker's Vision of Paradise in Attar's 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

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

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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