### 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...

Google

## Original content
<div dir="rtl" style="text-align: right; line-height: 2; margin-top: 0.5rem;">

سالک شوریدهٔ پاک اعتقاد 
آمد از دریا برون پیش جماد
گفت ای افسرده از برد الیقین 
گاه سنگ و گاه آهن گه نگین
از یقین هم ثابتی هم ساکنی 
نقد عالم چون تو داری ایمنی
چون زمعدن میرسی پاک از منی 
هرچه داری هست جمله معدنی
هست یک سنگ تو رحمن را یمین 
وان دگر سنگت سلیمان را نگین
آن یکی فرمانده دیو و پری 
وان دگر را هر دو کون انگشتری
آن یکی در فقر پوشیده سیاه 
وان دگر از عشق گشته پادشاه
آن یکی را ملکت روی زمین 
وان دگر یک را یساری چون یمین
آهنت آیینهٔ اسکندریست 
گوهرت را ذوالفقار حیدریست
یک نگینت نسخهٔ هر دو سرای 
جام جمشیدی شده گیتی نمای
نقد تو سیم و زر و در خوشاب 
لعل و یاقوت و زمرد بی حساب
وصف الماس تو نه گفتن توان 
نه بالماس زفان سفتن توان
گاه سرسبزی ز مینا روزیت 
گاه از پیروزه صد پیروزیت
هم ز در شب چراغت روشنی 
هم ز لعلت سرخ روی گلشنی
چون تو داری منصبی و رتبتی 
حاصلم کن سوی معنی قربتی
چون تو داری در محک داری عمل 
نقد قلبم را به زری کن بدل
چون جماد از راه رو بشنود راز 
چون جمادی ماند از اندیشه باز
گفت من افسردهٔ ام بیخبر 
نه نشان دارم ز معنی نه اثر
گر یمین الله در عالم مراست 
حصن کعبه خانهٔ خاص خداست
چون میان کعبه بادی بیش نیست 
سنگ را از کعبه ره در پیش نیست
چون کلوخ کعبه را شد بسته راه 
چون برد ره سوی او سنگ سیاه
در سیاهی ساکنم زین غم مدام 
مانده ام در جامهٔ ماتم مدام
هر زمان از من بتی دیگر کنند 
خویشتن را و مرا کافر کنند
گرچه من افسرده ام جانم بسوخت 
آتش دوزخ ز من خواهد فروخت
این چنین دردی که آمد حاصلم 
پای ازان ماندست دایم درگلم
درد من بین در میان من بی گناه 
وز چو من افسردهٔ درمان مخواه
سالک آمد پیش پیر منتهی 
داد از احوال خویشش آگهی
پیر گفتش چون شود ظاهر جماد 
عالم افسردگی کن اعتقاد
تا رگی افسردگی میماندت 
صد نشان از مردگی می ماندت
چون ترا افسردگی زایل شود 
در جمادی زندگی حاصل شود
زنده شو وین مردگی از خودببر 
گرم گرد افسردگی از خود ببر
تو نمیترسی که همچون دیگران 
غرقهٔ دنیا شوی بار گران

</div>

## English translation
The frantic, pure-hearted seeker
Came out of the sea before the inanimate object
Said, 'O frozen one from the coldness of certainty,
Sometimes stone, and sometimes iron, sometimes a gemstone
From certainty you are both fixed and still
Since you have the wealth of the world, you are secure
Since you arrive from the mine pure from ego
Whatever you have is entirely mineral
One stone of yours is the Right Hand of the Merciful (the Black Stone)
And another stone of yours is Solomon's signet ring
That one commands demons and fairies
And the other is the ring of both realms
That one is clothed in black in poverty
And the other has become a king from love
That one has the kingdom of the face of the earth
And the other has a left hand like a right hand
Your iron is the Alexandrian mirror
Your gem is the sword of Haidar (Zulfiqar)
One gemstone of yours is the copy of both realms
The cup of Jamshid has become the world-revealing mirror
Your cash is silver and gold and bright pearls
Rubies, sapphires, and emeralds beyond count
The description of your diamond cannot be spoken
Nor can the tongue be pierced by the diamond
Sometimes freshness is your daily portion from enamel
Sometimes from turquoise you have a hundred victories
Also from your pearl the night-lamp is bright
Also from your ruby the face of the rose garden is red
Since you have a position and a rank
Obtain for me a proximity toward meaning
Since you have action in the touchstone
Exchange the counterfeit coin of my heart for gold.'

When the inanimate object heard the secret from the wayfarer
Like an inanimate object it remained held back from thought
It said, 'I am an unaware frozen one
I have neither a sign of meaning nor a trace
Though the Right Hand of God in the world is mine
The fortress

بخش ۱ - المقالة الحادیة و العشرون / Section 1 - The Twenty-First 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

Root URL: https://ganjoor.net/
Source URL: https://ganjoor.net/

This Reference node represents the source used by the Literature-to-1Cademy migration agent.

Ganjoor

The Spiritual Dialogue Between the Wayfarer and Inanimate Matter 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

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.

Learn Before

Overview

Key Themes

Related