by Farid ud-Din Attar

The Mazhar al-Ajaib ("The Display of Wonders," Persian: مظهر العجایب) is a mystical masnavi by Farid ud-Din Attar of Nishapur (~1145–1221 CE), the author of the Conference of the Birds, the Book of Secrets, and the Memorial of the Saints. In 1,050 couplets across seven sections, Attar presents his most personal and theologically explicit work — part spiritual autobiography, part Imamist manifesto, part narrative allegory, part cosmological treatise.

The poem opens with a confession of sin and immediately enters a remarkable sequence invoking the "cup" of spiritual intoxication through each of the Twelve Imams of Shia Islam — from Ali ibn Abi Talib to the Mahdi — followed by the Prophet Muhammad and the great Sufi martyrs. It then unfolds into Attar's autobiography: his childhood in Mashhad at the shrine of Imam al-Rida, his years among the wayfarers of Shapur, his claim to the "treasure of meanings" bestowed by the Commander of the Faithful. The central narrative — the Parable of the Ayyars of Baghdad and Khorasan — tells of a master rogue who sets out alone to outwit the tricksters of a rival city, an allegory for the spiritual wayfarer who enters the world of illusion armed only with divine knowledge. The poem closes with an extended cosmological meditation on the creation of Man as microcosm, and a final declaration that the Mazhar speaks what God whispered into the ear of Attar's soul.

The Mazhar al-Ajaib is notable for its explicit Shia devotional content, unusual in the Sufi literary canon where such sympathies are typically veiled. Attar here speaks openly of his love for the Ahl al-Bayt (the Prophet's household) and defends himself against the accusation of being a rafidi — a "rejecter" of the first three caliphs. This openness makes the poem a unique document of medieval Sufi-Shia synthesis.

No English translation of this poem has ever existed in any form — free or paywalled, partial or complete. This is a Good Works Translation from Classical Persian, produced by the New Tianmu Anglican Church with AI assistance. The source text is from Ganjoor.net, the principal digital archive of classical Persian poetry.

I. The Invocation

I am a sinner by my own deeds, a sinner —
O Lord, You are the Knower of Secrets.

A sinner who did not follow Your command,
yet I drank the wine of Your grace.

You made repentance like Nasuha's own —
they gave you the purified cup of meaning.

You became pure and innocent and cleansed,
you grasped the robe of Haidar's children.

Because you tasted their draught,
you saw both worlds before you like an egg.

From east to west, where is the youth
who can tell a tale like the Mazhar?

If you drink one drop from its cup,
you will forget your own existence.

You will reach the sea of certainty,
cry "I am the Truth!" and see Mansur.

If you drink wine from his cup,
you will not circle the sheikh like a fool.

If you hold a name from his cup,
give greetings to poor Attar.

If you hold longing from his cup,
you will taste the meanings within it.

If you drink a goblet from his cup,
you will want no morsel from the mighty.

If you hold pleasure from his cup,
you need no company with al-Shafi'i.

If you become a wayfarer from his cup,
you will have no business with Malik.

If you become perfected from his cup,
you will be free from the words of Hanbal.

If you drink from his cup in the world,
you will see all the secrets of Adam.

If you drink from his cup in truth,
our words will become your trusted friend.

From east to west I hold a name —
by his grace I hold a thousand cups.

If you drink from his cup in meaning,
a hundred crowns of piety will crown your head.

If you drink from his cup in mystery,
you will see his light in the very face of vision.

If you drink from his cup ceaselessly,
you will hold Solomon's ring and seal.

If you drink from his cup like Ahmad,
you will know the Law as simply as the alphabet.

If you drink from his cup like Haidar,
both worlds will fall under your command.

If you drink from his cup like Hasan,
God will be your ally in every affair.

If you drink from the cup of Husayn,
outwardly and inwardly you will be the light of the eye.

If you drink his cup like Sajjad,
you will be the soul and spirit of all the devoted.

If you drink his cup like Baqir,
all secrets will become manifest to you.

If you drink his cup like Sadiq,
you will be master of all knowledge.

If you drink his cup like Kazim,
you will be safe from the calamity of the ego.

If you drink his cup saying "Rida,"
enter the faith and say: he is the guide.

If you drink his cup like Taqi,
you will awaken quickly from the sleep of heedlessness.

If you drink his cup — look to Naqi —
do not look upon the enemies of the House of Yasin.

If you drink his cup like Askari,
a drop will appear to you as the Pool of Kawthar.

If you drink his cup like the Mahdi,
you will be a guide in your own time.

If you drink his cup, you are a trustee —
you are the manifestation of the first and the last.

If you drink his cup like Mansur,
you will cry "I am the Truth!" and be all light.

If you drink his cup like Salman,
you will become a realized knower in the very eye of gnosis.

If you drink his cup like Abu Dharr,
you will hold the station of nearness like Qanbar.

If you drink his cup like Ashtar,
your sword will become like fire.

If you drink his cup like Mukhtar,
be a commander like Ibrahim Ashtar.

If you drink his cup like Harith,
you will inherit the sword of his father.

If you drink his cup like Ammar,
you will see Musayyab in the very heart of this work.

If you drink his cup like Muslim,
like Zamji you will be safe from calamity.

If you drink his cup in all days,
you will see Bayazid in Bastam.

If you drink his cup with water,
you yourself will be the answer to all knowledge.

If you drink his cup you will be drunk —
you will say: "Love is here before us."

The Prophet drank this wine and cried out —
he set a thousand fires in our souls.

The Prophet drank this wine and told our state —
he proclaimed the way of lovers openly.

The Prophet drank this wine and said: O soul,
why have you grown heedless of the King of Men?

The Prophet drank this wine and said: He gave —
I passed beyond my head and my feet were freed.

The Prophet drank this wine and was made glad —
before the gnostics he became a reader of secrets.

The Prophet drank this wine and lost himself —
he filled my heart with the light of eternity.

The Prophet drank this wine and became a lover —
from the dregs of his wine, Mansur was a lover.

The Prophet drank this wine and said: By God,
You are the Wakeful and the Aware in soul and heart.

The Prophet drank this wine and gave his life —
he made me intimate with God's secrets.

The Prophet drank this wine and said: Attar,
you are a friend among the lovers.

The Prophet drank this wine and said: the Mazhar
has illumined the souls of the wayfarers.

The Prophet drank this wine and entered the road —
lamenting, he said: O You, the Aware.

The Prophet drank this wine and clapped his hands —
he struck the warm sama with purity.

The Prophet drank this wine and rose from the well —
the clamour of that King arose.

All say that love has sown this seed,
for God kneaded him with His own hand.

From his secrets all hearts are gladdened,
for he has given the harvest of his being to the wind.

From his secrets the world becomes prosperous —
the hearts of the wise lovers are made glad.

From his secrets the lover's soul is illumined,
for from that light the lover's faith shines bright.

From your secrets the Mazhar has become a gnostic —
a voice comes from it like an unseen caller.

You do not know the Caller, for he is in the unseen —
pull your head into your collar, for that is the opening.

From his opening I saw all secrets —
I saw all kingdom and dominion of Attar.

From his secrets I saw the Beloved's face —
I saw God before that Heart-Holder.

Muhammad is the divine Heart-Holder —
witness to his purity are the moon and the fish.

Know that the Law and the Path are his right —
his manifestation is in the essence of both.

The Law is the house of safety and trust —
the Path is the road of nearness for the righteous.

The Truth became the root of union with that Trustee —
like a light it went toward the Lord of the Worlds.

Whoever drank of that wine became God-intoxicated —
his being became pure and clear as a page.

Whoever drank of that wine became desireless —
his lament and cry became like a bell.

My being is full of the light of the Friend's seeker —
I wish to speak well with you.

But because of this handful of hypocrites,
I do not speak these worthy secrets.

And if they say Attar is a Rafidi,
whoever says this is impure.

Before me, less than a woman's impurity
is whoever holds such a thought about him.

Five hundred and two books of the saints
I have read, and read the prophets too.

And I have been much among the saints —
I heard the stories of the saints as my soul.

And Ahmad told Haidar a secret —
from the people of excellence, when would I seek secrets?

I have a Friend hidden behind a veil —
Someone says: go, and know your own secret.

And that Friend tells me: speak!
Seal the meaning now with him.

The Prophet is the secrets and gnosis of Murtada —
in the soul of Mansur, he became God.

He is the meaning and the verses of the Word —
from His glory, he is a message to Muhammad.

The Trustee of Majesty is like Gabriel —
in character and grace and innocence, like Abraham.

God called him the Friend of God —
in exaltation, Mustafa called him King.

In every age he comes forth in a form —
from him the arena of both worlds is prosperous.

Muhammad and Ali are of the Light of the Essence —
within the lover's soul, they are life itself.

God is Light, and he is the Light of God —
in my Law, these meanings are the exemplar.

Muhammad arose from his own being —
he adorned all his light with His light.

When the drop came to the sea, it became beautiful —
the one who cries "I am the Truth!" in meaning became him too.

What do you say, O learned one? Come, speak —
go, and pray for the Perfect Human.

From the human, light shines in meanings —
do not fall behind the Perfect Human.

See the Truth within our souls —
see the Law as the threshold of that sanctuary.

Both worlds before me are but a single ring —
in truth and certainty I know it is so.

This claim I hold from the root of the matter —
I count the world within it as carrion.

This claim I will tell in meaning —
before my King I will tell this secret.

This claim — to the wise, how could I?
For what I say comes from his tongue.

My claim is to the Other, O friend —
for he has become double-sighted in mere opinion.

My claim has been accepted in religion —
for my Law is instruction from Muhammad.

My claim reaches all horizons —
for in his meanings I stand unmatched.

My claim reaches him — I speak of him,
I seek the trace of his footstep.

In all my life I praised no one —
I pierced no pearl for the sake of this world.

The treasure of meanings was conquered by me
through the blessing of the aspiration of Haidar's children.

The treasure of meanings is my companion —
your teacher is the accursed Satan.

The treasure of meanings became my guide —
from these meanings your ear has gone deaf.

The treasure of meanings is within me —
before me the religion of the faithless is contemptible.

The treasure of meanings is beyond counting —
my delight of presence is the vision of the Friend.

The treasure of meanings is in my heart —
my books have become the grace of my horizons.

The treasure of meanings is without decline —
for you the secret of meaning is mere gossip.

The treasure of meanings is in a caravan —
for my intoxicated camels are without bridle.

The treasure of meanings is in manifestation —
therefore this Mazhar of mine is a treasure of light.

The treasure of meanings is without a key —
do not say this is from Junayd and Bayazid.

The treasure of meanings is a guide —
the Commander of the Faithful is my leader.

The treasure of meanings is in my heart —
from my secrets the Kharijites are in agony.

The treasure of meanings is great indeed —
the Commander of the Faithful is my support.

The treasure of meanings is from love itself —
my soul is neither Kufa nor Egypt nor Damascus.

The treasure of meanings told me: arise!
Go, and beware of the faithless crowd.

The treasure of meanings is Murtada —
for he is the crown and the very essence of the saints.

The treasure of meanings is in my books —
for the name of my Friend is addressed in them.

The treasure of meanings is that Imam —
for whom Gabriel is a servant of the soul.

The treasure of meanings is that Commander —
for he is the minister of the Almighty Greatest.

The treasure of meanings — Ja'far came to me,
for he entered through the gate of Ali's knowledge.

The treasure of meanings — the King gave it to me
as he gave the moon to his tomb.

The treasure of meanings is the King's esoteric knowledge —
for both worlds before him are like grass.

The treasure of meanings — his Nahj became mine,
yet from my speech he did not turn to religion.

The treasure of meanings — He gave it to me —
I am the dust of the road of that Prince.

II. In Praise of Imam al-Rida

My King became hidden like a treasure in Khorasan —
he became the seal-ring of all the land of Khorasan.

The Eighth Imam and the treasure of Muhammad —
he was the Pleasure of God in the religion of Ahmad.

He was the delight of the eye of sainthood —
with him was all worship allied.

Know his resting place as the true Ka'ba —
for the Beloved of God is there.

By the word of Mustafa, pilgrimage is his circumambulation —
why, O accursed one, did you oppose him?

Know his station far above the Ka'ba —
I will speak, but you cannot cast it down.

Within our Ka'ba is the treasure of the King —
for he is the Beloved and the Desired of God.

As a child at his threshold,
I recited his litany through the nights.

From his spirit, aid came to me —
then He said: Shapur will be your place.

At the time of my childhood, at eighteen years,
in Mashhad I was happy and content.

Then I went to Nishapur and to Tun as well —
at last Shapur became my companion.

In Shapur the wayfarers gathered around me —
from them I heard secrets.

III. On His Own Books and Compositions

At first I composed three books —
at last I wrote one of those.

The Book of Jewels and the Book of the Chosen —
by the Commentary of the Heart, a guide to the house.

Your Book of the Ascension calls toward the Truth —
the Book of Jewels taught you this lesson.

Your Book of the Chosen is like paradise —
the Commentary of the Heart in meaning is like a synagogue.

After these books, read three more —
so that your being may become purified.

In the Book of Union, know the union of meanings —
from our Nightingale Book you will not fall behind.

From my Haylaj the world trembled —
the heavens turned from its power.

I have many books — if you read them,
you will know this world and the next from them.

From them you will be saved and become a wayfarer —
on the road of others you will only destroy yourself.

Know that this Mazhar of mine is the soul of all books —
in it the secrets of God's religion are plain.

Come — within my soul, see the soul's desire —
with the very eye of yourself, see the very evidence.

Come, see what the desire of God is —
for He is the refuge of kingdom and angels.

Come, see the Light of God in meanings —
for His light is the light everlasting.

Come, see His light within your being —
in gratitude, bow before Him.

When Adam saw the Light of God before him,
that day was for him like two hundred feasts.

In justice, He Himself gave him the sign:
"O gate of all men, you are the one."

Be just, if you wish Us again —
otherwise before Us you will have no place.

Be just, if you love Mustafa —
if you are a servant of the People of the Cloak.

Be just, if you have a share of wisdom —
for knowledge and justice are the true reckoning.

Be just, and be a trustee in the world —
so that your felicity may be everlasting.

Be just and generous to the people of all horizons —
so that you may stand unmatched among the righteous.

Be just and generous if you can —
for this alone endures in the world forever.

Be just and generous, O treasure of Adam —
so that you may be an ocean among the Hatims.

Be just and generous, so you may find a name —
among the lovers you will find rest.

Be just and generous, if you want a crown —
you will surpass the kings of the world.

Be just and generous in the realm of this world —
so that the next world may be prepared for you.

Be just and generous, so you may find the way —
beneath your cloak you will find a hundred moons.

Be just and generous, so they may give you life —
at the time of death they will give you faith.

Be just and generous, O pride of the age —
if you have any desire for this palace of ours.

Be just and generous, if you want dominion —
for this is the mark of kingship.

Be just and generous if you can —
you will never read the book of tyranny again.

Be just and generous, for this is the pride of religion —
the sign of the saints of the realm of faith.

Be just and generous, so you may be glad —
you will surely be freed from Hell.

Be just and generous, so you may be alive —
among the saints you will be blessed.

Be just and generous, O soul of the dervish —
for the sun is the bread-tray of the dervish.

Be just and generous — or else be humbled,
cast headlong into blazing Hell.

Be just and generous — or else you are ruined,
roasted in the burning fire.

Be just and generous — or else you have died,
carrying only regret and sorrow from the world.

Be just and generous — or else you are captive,
you will die in chains and prison.

Be just and generous — or else you have fallen,
you have opened the door of affliction upon yourself.

However much I tell you of meanings,
you hear it and call it a fairy tale.

I gathered the meanings of the world —
from his hand I drank the wine of gnosis.

I became drunk and found the way to his ocean —
I died entirely from the body of my being.

From the knowledge of the Friend I became a living existence —
He alone was my purpose through knowledge.

From the ocean of knowledge I bring pearls by the cartload —
I spend them all on the road of the Beloved.

From the ocean of knowledge I hold a hundred books —
in them I have placed the secrets of my lips.

From the ocean of knowledge my garments are overflowing —
go, gather pearls from my words.

Guard that pearl and become a free one —
in the street of the truthful, become like a king.

From the ocean of knowledge my soul is surging —
yet I have forgotten the knowledge of forms.

From the knowledge of the prophets I read lessons —
from the commentary of the saints I hold pages.

The book I write from faith,
I write from the meaning of the Quran.

The book that is companion to the Beloved
is from the speech of the Prophet of the Messengers.

The book I write from it
is an ocean — how could I write another?

The perfection of His knowledge is knowing the soul —
yet it is hidden within the essence of the human.

If you are not truly human, you have no knowledge —
among people you have no forbearance.

If you are not so, you do not know the secret —
you do not know your own secret by heart.

Whoever takes this world as kin
will have the torment of Hell before him.

Whoever takes this world as companion —
the accursed Satan lies in ambush for him.

Whoever calls this world his friend
has declared the next world disgusted with him.

Whoever takes this world as guide
is in truth and certainty utterly humbled.

Whoever the world has led astray
is unaware of his own God.

Whoever gained his desire from the world —
in the end he fell from the religion of God.

Whoever is content with the world —
the station of the hereafter is forbidden to him.

Whoever the world has veiled —
it has bound him behind its curtain.

Whoever takes this world as his abode —
in the sacred realm he has no desire.

Whoever the world has chosen —
the heavens have bent beneath its turning.

Whoever the world has raised up —
the heavens have seen him beneath their claws.

Whoever takes this world as leader —
Muhammad and Ali have separated from him.

Whoever takes this world as a snare —
the devils gather on his rooftop.

Whoever takes this world as remembrance —
when will he think of the remembrance of paradise?

Whoever takes this world as a ring —
a hundred evil enemies lie in ambush for him.

Whoever finds this world sweet as sugar —
its poisoned sword has pierced his liver.

Whoever takes this world as life itself —
in the end, his state is death.

Whoever takes this world as desire —
he is blackened, and his state has become thin as a hair.

Whoever has been humbled by this world —
like Jesus, risen to heaven, ask how it ended.

Go — like men, cast the love of this world
out of your heart, and do not torment yourself.

Go — know the love of this world as fruitless —
know the root of knowledge and faith as the moon.

Go, and tell the Friend the secret of my mystery —
open for me the gate of meaning before his face.

Whoever has no religion is not our man —
he is not among the lovers, not among the pure.

Go, O friend — make my religion your homeland,
then speak with my books.

Go, O friend — sit with Attar,
so that at the time of death you will find instruction.

When you have found instruction, you are in paradise —
otherwise your religion and faith are mere chaff.

Attar will tell you secrets —
he does not speak in league with the ego and desire.

He gives you counsel from the meaning of the Quran —
go, bind yourself to the Quran.

So that your faith and religion become firm —
all hidden things become certainty for you.

Now you know with certainty — be our friend,
be within the robe of our secrets.

Go, make solitude with the people of meaning —
from the cup of the people of meaning drink a draught.

Go, O friend — go before the friend of the dervish,
for he will be your bond and your kin.

Go, O friend — pray for the wayfarer,
and let go of this base world.

Go, O friend — become dust of that step,
then become exalted and honoured.

Go, O friend — be his companion,
and in bearing injustice be like the earth.

Go, O friend — become his intimate,
then become the companion of the angels.

If you come willingly onto this road,
the Mazhar will make you aware of the state.

If you find the way to his station,
in both worlds you will surely find rank.

If the wise one grants you the rank of kingship,
you will seize the heavens with moon and fish.

If the wise one casts you from your feet,
your head is gone, and you will find no place anywhere.

Go — learn the knowledge of the wise by heart,
and beware of the knowledge of the ignorant.

From the knowledge of the ignorant you fall into a well —
like a boar struck by an arrow, you fall on the road.

From the knowledge of the ignorant you have lost the way —
you never drank a single breath of Zamzam water.

If the water of Zamzam is not in your soul,
how will you reach the Ka'ba like the men?

From the Ka'ba I found the purpose of the Ka'ba —
from that, I became a seeker like Venus.

Between me and the King of the Ka'ba, states arose —
so that the reed went into wailing from my pain.

From every place, cries came from the Rock:
go, take your share like the Sacred Temple.

In that share, seek the desired one —
from my purpose, seek the beloved.

In that desired one, my beloved is manifest —
from head to foot, lights are visible.

Between him and me there is a covenant in meanings —
what do you know of these secrets of meaning?

Between him and me is this world and my religion —
his manifestation has become the certainty of my eye.

From him comes this soul that you see —
for you, to sit with him is unbelief.

If someone says "my religion is him,"
you give a fatwa for his blood — and call it good!

You were not created for killing —
you were created for the sake of union.

Know the one who is the Gate of Paradises —
in the city of Ahmad, he is like a garden.

Know the one who told us certainty —
certainty from the word of the King of Messengers.

Know the one who is the secret of the heights —
within the reed, how empty of anything but him.

Who was it that Muhammad called his soul?
At the hour of death he kissed his mouth.

With that kiss he told him secrets —
and more, he called him chief and commander.

He is the commander of the saints —
he is the vision of the prophets.

If you wish to know your leader,
I will tell you, so you may know your exemplar.

The Commander of the Faithful, Haidar, is my saint —
Muhammad, the pride of Adam, is my Prophet.

The Commander of the Faithful — that is his name.
For others, this title never came.

The Commander of the Faithful is my Imam —
for his love is bound to my soul.

The Commander of the Faithful is the Light of God —
and he is the speech and soul of Mustafa.

The Commander of the Faithful is my flowing spirit —
in meaning he has become speech upon my tongue.

Know that the Commander of the Faithful is King —
in all calamities he is my refuge.

The Commander of the Faithful came as a dervish —
in this world he surpassed all others.

The Commander of the Faithful, Knower of Secrets —
the Commander of the Faithful, manifest from the soul.

The Commander of the Faithful became the Greatest Name —
the Commander of the Faithful is honoured.

The Commander of the Faithful in every time —
the Commander of the Faithful in every place.

The Commander of the Faithful, King of Sainthood —
the Commander of the Faithful, Glory of Sainthood.

The Commander of the Faithful is the road and the path —
the Commander of the Faithful is a deep ocean.

The Commander of the Faithful, the cutting sword —
the Commander of the Faithful, the roaring lion.

The Commander of the Faithful, like the shining moon —
the Commander of the Faithful, the origin of the Quran.

The Commander of the Faithful, the Overpowering —
the Commander of the Faithful, the Compeller.

The Commander of the Faithful, firm in judgement —
the Commander of the Faithful, companion to the spirit.

What do you know of the Commander of the Faithful,
that you plant his hatred in the midst of your soul?

From his hatred you take the road to Hell —
from his love, in his friendship you will never die.

If your religion and faith stand firm,
his love is a gift from God in your religion.

In this world I have seen many roads —
I saw all those roads end in a well.

Except his road, which is the road of God —
all others are the abominations of sin.

You have built a road of endowments,
having escaped from the lesson of meanings.

Go to the school and read the knowledge of God —
do not alter the meaning of the Quran.

When is it lawful to endow the Quran to the Turks?
This service and office are your burden.

Do not bring me legal trickery —
before me, no trickery is believed.

You were brought here for the sake of knowledge —
for the sake of vision you were nurtured.

You were named the Perfect Human —
among the wayfarers they made you a cup.

Then they poured wine into it —
that humans and angels drank of its water.

All are stupefied and drunk from its draught —
all have leapt from the stream of error.

All exist, and are head-drunk and awake,
captive in this base and lowly world.

Come out from the captivity of this wheel —
so you may become like Ma'ruf in that Karkh.

Come out from the Karkh of the heart and see the soul —
see the true Ma'ruf without a doubt.

My desire is for the Placeless —
where the secret of "He revealed" is plain.

The world is full of the lights of theophany —
but your eye is like a blind man's.

The lights of the Beloved are not bright for you —
from that, you have fallen into the well of Bizhan.

Once you have fallen into that well, when will you rise?
You will enter the fire of separation.

Come out — brighten the house with light,
seat in it a companion better than a houri.

So that from the evil road he may bring you to the path —
in meaning he will be your support and your refuge.

Your good companion will be faith —
in this world you will be like Solomon.

Come, let us speak secrets together —
let us speak them in the house and in the marketplace.

Through secrets I will show you the road of grace —
confirm this truthful word.

If you read this word repeatedly,
you will reach union with him in the very face of vision.

Come, learn the divine knowledge by heart —
tell the human of God's knowledge.

Go, take the knowledge of the lover into religion —
so you may become like Mansur, the God-seer.

Go, be aware of my secrets —
be within the hut of Attar.

So that you may see who the intoxicated ones are —
they are plain in the seeing eye.

Whoever has tasted a drop of this draught
has seen both worlds as a mote.

The angels and all the humans of the world
are dependents of Mustafa — even of Adam.

Muhammad is the Beloved of God —
he has been the Desired of God.

He is the one intimate with these secrets —
he is the companion of companions.

You have not recognized the Friend of the Friend —
from that, you have gambled away your faith and religion.

Know the Friend of Muhammad's Beloved —
so that you may be strengthened by meaning.

Know the one who has seen secrets —
who among the saints has seen the Beloved's face.

Know the one whom God called His Friend —
whom Muhammad after himself called his successor.

Know the one who is the purpose of paradise —
the helper and guide of this caravan.

Know the one who is the Knower of the Mystery —
know the one who is the Seer of the Mystery.

Know the one who is in the very eye of vision —
he has gathered all the flowers of meaning.

Know the one who is the vision of God —
he is the apologist for his own Master.

Your trickery is the litany and instruction of the ego —
from that, you have rotted like dung.

My concern is with the state of the pure —
for in purity, all is light.

My delight is with the people of meaning —
for from his love, longing burns within me.

Between me and the people of gnosis are secrets —
for from his pain, laments rise within me.

I speak with none but the people of unity —
for the speech of others is not like his.

From the ocean of his love, I have not even a stream —
for before me, the ocean of the ignorant is not even a jug.

Before me, both worlds are like a hair —
I would burn them this instant, for they are nothing.

From the hand of the ignorant my heart has turned to blood —
it is hard to tell secrets to the ignorant.

I have another work before me on the road —
for the world is dark to my two eyes.

I am held captive in the hands of children —
sometimes a pang of pain comes upon me.

From their pain, more pain is born in me —
time forever bites its finger at me.

IV. The Supplications

O Lord, by the right of Your generosity and grace,
by the right of Your mercy and kindness and giving.

By the right of all the beloved of Your court,
by the right of all the desired of Your court.

By the right of Your saints and prophets,
by the right of Your chosen ones and the devout.

By the right of all the Quran and Your Word,
by the wakefulness You hold on the Day of Judgement.

By the right of all Your cherubim,
by the grace of all Your spiritual beings.

By the right of the fire of longing of the lovers,
by the right of the state of delight of the lovers.

By the right of that weeping, sick orphan,
by the right of those fallen captives.

By the right of the lovers drunk on secrets,
by the right of the gnostics whose breasts are full of thought.

By the right of the cup of union of those who have arrived,
by the right of the litanies and prayers of the great ones.

By the right of the martyrs in their wet shrouds,
by the right of that orphan with eyes upon the door.

By the right of that brave one who gave his head for You,
by the right of the one to whom You gave from Your gift.

By the right of the one who, like Mansur, is drunk,
by the right of the one who is drunk on the Primordial Covenant.

By the right of Adam and Noah and Solomon,
by the right of Seth and Moses son of Imran.

By the right of Khidr and Elias and Jacob,
by the right of Jeremiah and Hud and Job.

By the right of Daniel, Idris, and John,
by Ishmael and Isaac and by Jesus.

By the right of Jonah, Abraham the Most Noble,
by the sincerity of Shuayb, the pure and blessed.

By the right of the saints who came before,
by the right of the prophets whose eyes were wet.

By the right of Mustafa and the House of Yasin,
by the right of Murtada, that light of instruction.

By the right of all his pure children,
by the right of the worshippers who are dust of his road.

By the right of the followers of the House of Haidar,
by the right of the purified successors.

By the right of the Shia of Shabbir and Shabbar,
by the tears of the night-worshipper wetting his eyes.

By the right of Baqir, that ocean of mercy,
by the right of Sadiq, that light of truth.

By the right of Kazim, that sea of patience,
by the right of Rida, that trust of reliance.

By the right of Taqi, like a father, innocent,
by the right of Naqi, slain and oppressed.

By the right of Askari, that crown of faith,
by the right of the Mahdi, that guide of faith.

By the right of Abu Dharr and Salman and Qanbar,
by the right of Yasir and Ammar and Ashtar.

By the right of Basri and Malik Dinar,
by the right of that Muhammad of vast affairs.

By the right of Habib the Persian, my beloved,
by the right of Khalid of Mecca, my saint.

By the right of Utba and the Sheikh Fudayl,
by the right of Rabi'a, the sovereign, and Kumayl.

By the right of the King Ibrahim Adham,
by Bishr the Barefoot, that honoured Sheikh.

By the right of the Sheikh, Dhu'l-Nun al-Misri,
by Bayazid and Shaqiq, that Sheikh of Balkh.

By the right of Abd, that blessed Sheikh,
by the right of the one who took three crowns.

By the right of Dawud al-Ta'i and Harith,
by the right of Ahmad Harb and the Inheritor.

By the right of Abd al-Sahl, Ma'ruf, and the Most Learned,
by Sammak and Dara and Aslam.

By the right of the master Radi al-Din Lala,
by Hatim the Deaf, that exalted light.

By the right of Sarri and Fath of Mosul,
by Sheikh Ahmad, that devout and excellent one.

By the right of Abu Turab and Khidruyya,
by Yahya Mu'adh, that master of the cloak.

By the right of the King of Courage and the Glory of Baghdad,
by Yusuf ibn Hasan and the Sheikh the Blacksmith.

By the right of the Sheikh of religion, Mansur Imad,
by Hamdun al-Qassar, that ocean of secrets.

By the right of the man of God, Ahmad Asim,
by our Sheikh Junayd, that intoxicated one who stands.

By the right of Amr and Uthman of Mecca,
by Kharraz and Abu Sufyan al-Thawri.

By the right of Muhammad, the ocean Ruwaym,
by Ibrahim al-Raqqi and my Gift.

By the right of Yusuf and the Tribes and Jacob,
by Sumnun the Lover and Sheikh Ayyub.

By the right of the Sheikh of Bushanji and Warraq,
by the right of Murta'ish, that Sheikh Daqqaq.

By the right of Fadl al-Din and the Sheikh of the West,
by the right of Hamza of Tus and Muhallab.

By the right of the Sheikh Ali Marhaba,
by the right of Ahmad Masruq the Annihilated.

By the right of the Sheikh Abdullah Ru'ad,
by the right of the Sheikh and Guide who is Eternal.

By the right of the master Dhakkhar, great in my sight,
for he was a lamp to me in this world.

By the right of the King of the Intoxicated of all horizons,
whose name was written upon the nine arches.

By the right of the Sheikh Muhammad Hariri,
whose breaths were vast.

By the right of the Sheikh of the Plain of Khavarān,
who held the decree of sovereignty.

By the right of the lamentation of poor Attar,
by the right of the wayfarers of this religion.

By the right of the Ka'ba and Batha and Zamzam,
by the right of the prostration-place of Adam's gate —

Grant the people of knowledge a purity,
or set upon their heads a crown of faithfulness.

Or grant mercy, O Lord, to them,
so that they may make the dervish's heart well.

And grant the people of meaning a presence,
so that their worship may be like a light.

And cut short the hand of the enemy —
in dervishhood and poverty, make me a king.

When dervishhood and poverty were granted me,
I strike upon all creation: God knows best.

And my family and dependents and retinue —
grant them a gathering in my union.

And for this servant, a corner of presence —
O Lord, grant it, or else grant patience.

And from creation, I take delight in distance —
from this distance I hold much longing.

And if I hold aversion from creation,
I hold no power of force over them.

And if I have many sins,
yet I hold Your pardon as my friend.

O Lord, make my heart free —
by Your grace, make my body glad.

O Lord, I have many sins —
yet I confess them all.

Draw the pen across this scroll of rebellion —
for I am drowning in this sea of storm.

O Lord, sovereignty befits You —
for I know no limit or end to Your description.

O Lord, I am much afflicted —
in this base world I am much distressed.

O Lord, the world has humbled me —
it has cast me out from the street of Your lovers.

O Lord, take me out from this street —
place me within the street of Your lovers.

O Lord, I have seen much affliction —
in this street I have seen much cruelty.

It is time that I should be free —
standing among the wayfarers.

O Lord, there is no state without You —
O Lord, there is no speech without You.

You are the state and You are the speech and You are the spirit —
from You turns the ship of every Noah.

Whoever You will, You give a crown —
from the realm of well-being You give a hundred tributes.

Whoever You call Your friend —
You call awake from the sleep of heedlessness.

O Lord, You are my cure and my pain —
in mercy, make red my yellow face.

O Lord, my purpose is religion —
from it, the knowledge of the Law is in my ring.

O Lord, give me knowledge of the soul —
make plain to me these hidden secrets.

O Lord, You are the Solver of difficulty —
from You comes the attainment of vision.

O Lord, from You I seek safety —
for You are the Solver of the difficulties of this world.

O Lord, although the people of the world
give precedence to others —

I have no friend or companion like You —
through the religion of Mustafa I am honoured.

Praise God that poor Attar
has become a captive in the realm of meaning.

O Lord, grant him grace and generosity —
read him the knowledge of meanings, and breathe upon him.

O Lord, from You I seek bounty —
from the cask of well-being I seek a hundred cups.

O Lord, free me from the body —
by Your own grace, grant me this.

O Lord, I have no more endurance —
draw me out from this wilderness of terror.

All the saints have fled from it —
for they escaped the trickery of such a deceiver.

O Lord, from You my desire is this:
that freedom and solitude are in my nature.

O Lord, before You it is easy —
let the work of such a wretch succeed.

O Lord, I seek relief from You —
grant it, so that my state may become good.

O Lord, from this ocean of Your generosity,
give one drop, so that I may bow before You.

From the sea of Your generosity, a dewdrop is enough for me —
from Your apothecary, one salve is enough.

If You give me light from the sun,
the moon of meaning will carry me to Sinai.

O Lord, make Ahmad my intercessor —
so that the world and the faith may obey me.

O Lord, by the pure essence of Haidar,
illuminate this body and soul of mine.

O Lord, give me a nest —
in the corner of well-being, give me a place.

So that these remaining five days of life
I may spend in worship, like a cupbearer.

O Lord, from that Cupbearer of Kawthar,
give me wine, so that I may become illumined.

O Lord, from You I seek refuge —
for from darkness I have become like a plant.

Deliver us from this darkness —
so that I may find from You the light of eternity.

O Lord, in this affliction I have withered —
I have died entirely from my own existence.

O Lord, You gave me bounty —
from the sea of bewilderment You gave me a hundred cups.

O Lord, Yours is the decree of majesty —
from that, my poetry is a lawful magic.

O Lord, from You I said this is a gift —
for the litanies of the angels are in the heavens.

O Lord, I have a verse that flows —
for it is the desire of all humankind.

O Lord, You gave me this speech —
You established the order of the world's kingdom.

O Lord, You know that Attar
has not taken a single step without the verse of secrets.

O Lord, I am no charlatan or hypocrite —
I have not made the board of loss a callus.

O Lord, I follow the religion of Mustafa —
I hold the secrets of Ali Murtada.

O Lord, by the children of Haidar,
forgive this servant's sin, as You forgave Abu Dharr.

O Lord, I have no better prayer than this —
he is my intercessor on the Day of Reckoning.

My intercessor on the Day of Gathering
is Ali Murtada, Shabbir and Shabbar.

I seal my supplication with the name of Murtada —
for he was the seal among the saints.

V. The Parable of the Ayyars of Baghdad and Khorasan

I have words from the secret of meanings,
but I have held them back, so you would not know.

I flew into speech of wonders —
from it I saw a hundred meanings of purpose.

In this meaning I have a wondrous state —
for in my speech there is a strange secret.

One day I had a difficulty —
in that difficulty there was much to gain.

I said to myself: where shall I solve this difficulty,
since before me it is unresolvable?

I ran toward the library —
after a while I reached it.

I opened the books one by one —
I placed the key of knowledge in them.

At last that difficulty was solved for me —
nothing of meaning remained neglected.

All my difficulties were entirely solved —
from this tale, the Water of Life dripped into me.

I looked at another face as well —
from it I drank another draught.

Thus speaks the soul-nourishing sage:
in the kingdom of Herat there were three rogues.

Three ayyars, bold men of the realm, who rose at dawn —
who in their stride outpaced the arrow.

Three ayyars whose trickery
held the entire kingdom in their orbit.

Exceedingly perfected in knowledge and skill —
wondrous was their name in all creation.

By the force of their thought and cunning and the craft of deception,
they had carried the ball from the field of Iblis himself.

All kings boasted of them —
for through them they outwitted the enemy.

Much did they roam through the kingdoms of the world —
they turned the mosques of the world into monasteries.

With the tip of the lance alone, they tore apart —
they laid many men under the earth.

Much did they devour the wealth of the wretched —
much did they steal the crowns of kings.

One was an old master of this craft —
their mentor, whose name was Ayyar.

In roguery and manhood he was renowned —
yet to this world he was a hired hand.

Whoever is a cavalier in the world —
in the end, he is under the hooves.

Whoever becomes drunk from this world —
his ambition and hope become base.

Whoever is a companion to cunning and trickery —
in the end, his neck is under the yoke.

Whoever becomes a hireling of creation —
the reed of his throat wails like a trumpet.

Whoever grasps the hand of a creature —
his lofty ambition becomes low.

Perfecting service to creation is a waste —
a plea for the Creator is like a page of light.

Whoever has a head ready for His road —
God holds him in His refuge.

Otherwise your head will roll if you turn away —
in both worlds you will find no honour.

If you are a man of God, O brother,
why do you circle around that door?

Whoever knows the door of creation —
God will quickly drive him from this door.

Go before God and the Gate of Ahmad —
from this door you will see a light like the Unique.

I have become a doorkeeper at the Gate of the Prophet —
but that door I have closed upon all others.

By roguery I seized the ball of divine unity —
where on the field of speech is the man of solitude?

Do not forget the old master rogue —
for he was a boiling cauldron in the world.

Much sedition was born from him in religion —
he bit the fingers of many a dervish.

In that age he was the lord of the land —
for a year he spent but two hours with his wife.

He had no honour or knowledge of religion —
yet he knew cunning well.

In wickedness and trickery he was like Satan —
there was no one in the world who knew languages like him.

The tongue of Hebrew and Greek and Arabic,
the tongue of Hindi before him was like play.

The tongue of Turk and Lur and blind and lame,
the tongue of Persian and Arab fool.

The tongue of Uzbek and the word of Qalmaq —
all he had learned, down to the Oymaq.

The tongue of the people of China and the southern realm —
all he knew, and was triumphant.

He had books on the craft of roguery —
he taught them all through the nights.

He laughed at the ayyars of the world —
to the tricksters of every place he brought his cunning.

Those three men were under his hand —
for in this science they were bound to him.

Day and night before the teacher of trickery,
all people were liver-scorched by them.

One day, together, in the cunning of the world,
they were speaking of the ages of Adam.

The old man said to them: "O friends,
in roguery I have outstripped Satan.

There is no ayyar like me in the world —
all kings are my buyers.

When pride and vanity entered his brain,
someone pours oil in his lamp —

from that oil he burns like incense,
and smoke rises quickly from his brain.

One of his companions said: "O Master,
I have heard of roguery in the night-raids."

He said: "Like the ayyars of Baghdad —
no one in the world remembers their like.

In the kingdom of this world they are famous —
no one knows this science better than they.

No one has taken the ball from their field —
for before them all is like a single barley-corn.

They are the ones who took the fortress of Zabol —
they are the ones who walked the dust of roguery."

When the old master heard this,
he said: "I am no painting on a wall.

In the world there was no ayyar like me —
in trickery there was no trickster like me.

I will go to Baghdad for the sake of roguery —
I will bring injustice upon the souls of its rogues.

To the tricksters of Baghdad I will do
what sweeps clean the entire kingdom.

I will lay my burden upon the rogues —
so that they may know their own work.

By roguery I will shackle their feet —
I will make a ruin of their dwelling.

By roguery I will bring their heads —
I will hold the entire kingdom like a turmeric-stained cloth.

I will strip the name of roguery from them —
this name in the world will become like my friend.

I will do to them what the cat does to the mouse —
from them I will steal both reason and sense."

While they were in this, the Sultan sent a man
before that pillar of the kingdom of injustice.

He went before the King and told his state —
of the tricksters of Baghdad and their wealth.

He said: "A hundred tumans from the wealth of Baghdad
I will bring before you, O King of justice.

In this world, by roguery from them,
I will take the crown of their kings like my own kin.

By roguery I am a sage, not a beast —
upon them I will breathe a hundred enchantments."

He spoke to the King, and the King gave permission —
from the rogues he asked the road.

They said: "O great one of the realm of Iran,
we gird ourselves before you like men.

With our lives we play, heads at your feet —
we count every calamity from you as a gift.

We will not leave you alone in this road, O lord —
we will be aware of your state and your work."

The old man said: "My work fell to me alone —
from roguery I have fallen a hundred times.

Alone I will do this work in the world —
so that after me they will speak of it in every city.

Other than my name, no name shall remain —
for my prey, no other snare shall exist.

By myself I will cut this road —
by myself I will taste this poison."

He took one companion from among his friends —
so he might know the road and the city.

He bade farewell to his close companions —
he said: "You have been my confidants.

In aspiration, be my friend each day —
so that I may return from this road glad and victorious."

They said: "O you, the light of our eyes,
who from childhood nurtured us all.

All our aspiration and a hundred boiling cauldrons
we give for you, along with the cloak-wearers.

Other than the mention of your being, we will not speak —
other than the dust of your feet, we will not seek.

Other than offering you a prayer,
what can come from our hand but praise?"

The Sheikh set out with one disciple —
hear from me, for you have reached the meaning.

Toward the kingdom of Baghdad he went —
beneath the cloud of roguery he was hidden.

On that road, no one saw him — how he went,
how he passed into the kingdom of Baghdad.

At one mile from Baghdad he stopped —
he said: "O companion of good credentials,

stay here while I take a turn through the city —
let us see if any good comes of it."

I will wander through the city in the guise of a villager —
so that no one may know what kind of man I am.

In the guise of a villager, he brought a donkey
and rode it, as though he were a fool.

And from somewhere he brought a fat goat —
around its neck he tied a bell.

Toward the city of Baghdad he went —
the little goat ran after him.

When the master rogue saw the gate,
he said: "It has a strong tower and wall."

He reached the gate and entered —
by God's decree he himself was humbled.

By God's decree, surrender to fate —
by His judgement, give consent to destiny.

Whoever turns his neck from fate
will surely find no place in paradise.

By God's decree, a group of rogues
were going toward a house in Imran.

At night were the ayyars of Baghdad,
gathered in one place by the custom of Shaddad.

To each other, of the states of the world,
they spoke of more and less.

It was agreed that each of the three, on one day,
would bring a bounty from the fortunate table.

On that day the world-wandering rogue
came before the gate, alone.

Those three men were stationed there —
for such was the firm decree.

When suddenly a donkey-rider entered —
upon his mount there was a burden.

And with him a goat, plump as the moon —
they said: "He is the desired one, exactly."

One said: "I will steal the little goat —
so it may be my offering before him."

Another said: "The donkey is rightfully mine —
like the soul that in meaning entered the body."

The third said: "His clothes and garments
I will take, so he becomes drunk and mad.

Since he has many attachments,
I will strip him bare this time."

Every villager who sees this city
must be stripped bare to see his share.

Be stripped bare, so you may find the pearl —
otherwise in this sea you are only water.

If I make this villager a city-man,
I will make such a share for him in this kingdom.

I will cleanse him of all attachments —
so that he may see the good and evil of creation.

They ran toward him from the front —
so that they might burn him like incense.

One leapt up and quickly untied the goat —
he tied the bell to the tail like a master.

Another came before him saying: "O dear one,
you must be a stranger in this city.

For in our city, a bell
is tied tightly to the horse's leg.

Why did you tie it to the tail?
Did you not know the custom of this?"

When the master rogue heard this,
he looked behind him, like a compass.

He saw that the little goat had been taken —
this trick had been played upon him beautifully.

One came up from behind like lightning —
he asked: "O wise man of the East,

I had a goat like a glass of wine —
they took it from me just now. Did you see?"

He said: "I saw a little goat just now —
a man was taking it away over there.

Into this alley he took it — hurry,
so you may catch your goat like quicksilver."

He said: "O brother, hold my donkey
for a moment, for God's sake, right here."

He said: "Go quickly, O foolish man,
so you may catch your goat on this very road."

He said: "I am the muezzin here —
in this mosque I call the names of God.

Do not delay us in this street —
come back to me and tell me your state."

He entrusted his donkey and went —
toward the alley of the kid he ran.

One rogue went ahead of him on the road —
he seized his robe and went off at once.

"For God's sake, help me!" he cried,
"for I am without anyone in this your kingdom.

A stranger, wretched, weeping, and broken —
at this hour, caught in my own state.

Hear from me as I tell you my state —
your heart will ache for me here.

I opened a jeweller's shop —
I gave the King of this realm many gems.

I have a way into his treasury —
before the King we have a rank.

His jewels I set into rings —
I placed the settings upon his crown.

I placed that crown in a chest —
beneath his robe I set a collar.

I reached this place where you are —
calamity fell upon my soul from drunkenness.

I tasted a cup from the King's hand —
I did not see this poison of Halahil.

The chest of jewels fell from my hand
into this well, O brother — for God's sake.

If you bring my chest up from the well,
two hundred dinars are yours, friend.

And as long as I live, I am your servant —
with my very soul I will hear your message.

In whatever you command, so I shall be —
the head of your street will be my paradise.

If this chest of mine comes out of the well,
my world and my faith will surely be restored."

When the foolish rogue heard this,
he said: "I have found a hidden treasure.

I will seize the King's treasure from him by chance —
I will go before the King and come with him.

I know all the affairs of the world —
I will seize this jewelled crown.

From him much good will come to me —
for he will be my patron in this kingdom."

With all his heart and soul he said: "O brother,
I will bring your chest of jewels from the well.

I will take no reward from you —
for you have favour in the presence of the King.

I need a friend like you in all the world —
so that creation may become eager for me.

By your friendship I will have much help —
for you have good character and a beautiful face."

He pulled from his body all his garments —
into the well went the handsome rogue.

When the simple man went into the well,
the rogue-born one took his garments.

He went off toward the other rogues —
"What a fool he was — dust upon his head."

When the rogues met together,
they saw all their provisions were ripe.

They went at once before their companions —
upon him it became dark, like a prison.

When he reached the bottom and saw thorns and rubbish,
from within him rose a sigh of stripping-bare.

He said: "This is the conclusion of roguery —
that a well like this is beneath the seal.

In this well your work is now ruined —
for this well upon you is black as pitch.

You cast people into wells for years —
in the end you fell into one yourself.

For the sake of people you dug wells —
in the end you threw yourself into one.

The heavens turned and cast you on this earth —
from all the tricks you played in the heavens.

From all the brands you burned upon the souls of people,
you placed them — and fell yourself in this fashion.

From all the cries of the heartbroken you heard —
you showed no mercy, until at last you saw.

From all the wounds you made in hearts —
in the end you fell into ugliness.

From all the roads you walked in darkness —
you showed little whiteness in the dark.

From all the garments of people you stripped —
in the end they did to you what you saw.

From all you flew in the heights —
in the end you found yourself in the depths.

From all the games you played with creation —
in the end you placed yourself in the game.

From all the burdens of sorrow you laid
upon the souls of people — you fell in this fashion.

In the end, beneath a burden, lame and wounded —
from you, only a body without a soul remains.

Whatever you sow in this field
will bear fruit, even a hundred varieties.

That which you have sown, you yourself will reap —
so has the good master spoken.

In the end, whoever has used force
has made all his worship without reward.

Whoever became captive to the body —
in the well he lost himself.

But the gnostic who held the light of God in his heart
had a hundred lessons from the unity of meanings.

Go, O friend — be straight with God,
let the world be whatever fire it wants to be.

If all creation become your enemy —
when He wills it, where is the harm to you?

Go — cleanse yourself of cunning and trickery,
come out nimbly from such a well.

Whoever entered such a well
fell headfirst into the well of his own existence.

From existence, trickery breeds imitative knowledge —
go, become nothing in the knowledge of unity.

So that you may become the being of both worlds —
to the human, grace will reach you ceaselessly.

VI. On the Creation of Man and His Origin and Return

In the knowledge of meaning they gave you a road —
into your hand they placed the palm of God.

From the milk of mercy they nurtured you —
on the road of the wheel of power they brought you.

From the Throne they made you canopies —
from the door they fashioned tongues for you.

For the carpet beneath your feet, pages —
within the water He made the fish appear.

From three hundred and sixty-six rivers of purpose,
amid the four elements He created existence.

God created the human by His power —
within him He created much wisdom.

First He placed his seed in the womb —
for forty days He alone watched over him.

In hot and cold, the Moon gave him nourishment —
until he became like a ruby.

Another forty days, Mercury tended him —
many gazes fell upon him in essence.

Another forty days, Venus was his companion —
to him she taught the knowledge of the path.

Another forty days, the Sun itself
held him in its veil with its light.

After this, the spirit of the human comes —
"I am the very soul of faith to you."

After this, Mars takes its gaze —
another forty days, it takes root in him.

After Mars came Jupiter —
its gazes upon him were very strong.

Saturn gazed upon him, and then he was born —
from that world to this world he was placed.

After this, observe: until four years of age,
the Moon watches over his life and his wealth.

After four, until fifteen, the gaze shifted —
Mercury was informed of this meaning.

Mercury nourishes him —
bringing him a hundred games, like a witness.

From fifteen to thirty-five years,
Venus gazes upon his very state.

When this passes, until forty-five,
the Sun holds its gaze upon him.

When this passes, he becomes content —
at fifty-five years the turn comes round.

Mars gazes upon him like light —
so that he becomes both wise and veiled.

From this date until sixty-five years,
he is under Jupiter's gaze of fortune.

In another cycle, Saturn holds its thought of him —
for this meaning in his wisdom is virgin.

In your nurturing, this rank was given to you —
from your secrets, an aware heart was given.

Whatever exists in the entire world —
in the Throne and carpet and Seat, it is hidden.

All was made companion to you, O light —
so that you may be pure and veiled.

If you have not recognized yourself,
in your name is bound the name of all grace.

From you the name of honour and kingship stands —
from you, everything you desire becomes better.

Whoever did not become the Perfect Human —
how could he have provisions and a mount?

What things God spoke to you in your perfection —
from the lights of His theophany He spoke gifts.

The Quran changes not the heart of stone —
but stone after the birds of Ababil.

The enemy of God who holds an idol of stone —
no wonder if stones rain upon him.

You are in this world for His sake —
not like a ball in the polo-stick of the world.

You are free and alone in this world —
do some work, for today you may die.

Like men, walk the road of men —
if you are aware of the secret of the work.

The secret of the work — that one found awareness
who found companionship with the wayfarer of the road.

Go, so the wayfarer may show you this road —
in the well of unbelief he may show you the moon.

From the wayfarer all faith may be found —
within the garden, basil may be found.

From basil comes the scent of royal hyacinths —
that scent to you is from divine grace.

The orbit of the entire world is sealed upon you —
but mercy upon the ignorant man is certain.

Know, O wise man, your own origin —
after the origin, know your own union.

Whatever is on the earth and in the sky
travels with you like a caravan.

I will tell you one by one — take heed,
drink it from the cup of my wine.

Know that the nine heavens exist in wisdom —
for that macrocosm came into being by power.

Your being is a page, like them —
outwardly, before the ignorant, it seems small.

I will tell you so you may know, one by one —
so you may know your return and your origin a little.

First is hair, and second is skin —
third is sweat, and fourth is flesh with it.

Nerve is the fifth, at the sixth is waste —
at the seventh is marrow, and eighth is muscle.

When you reach nine, know it is the nail —
go, with the nine heavens purify yourself.

And know that all the planets are seven —
read them beautifully upon the face of the human.

These seven are with you like a wall —
one by one I will tell you now, for this is the limit.

Your heart is the Sun, and your stomach know as the Moon —
Saturn is the lungs, and know it as their fruit.

The liver is the companion of your Jupiter —
from it comes your heat and strength.

Mars is the gallbladder, Venus the kidney —
Mercury, know, is the spleen and the bowels.

By others' account, know it differently —
I have made this speech easy for you.

If I tell you the count of your body,
I will wash your being with the water of the spirit.

Whatever exists in the horizons
in the self sits paired with the arch.

You have no awareness of the mansions within you —
from the trees of your being there is no fruit.

I will tell you a little of the mansions of the heavens —
for they travel with you on this earth.

In that world called the macrocosm,
twelve mansions hold their names.

In your body I will tell you their count —
I will scatter both worlds as their offering.

Your two eyes and two ears and two nostrils,
your mouth and navel and two lower openings —

count the two breasts as the tenth —
see twelve in your very essence, O leader.

Know that the Moon has twenty-eight stations —
in the heavens its mansions turn.

Within the body of Adam are seven limbs —
each limb has four parts.

And know the pillars of the elements as four —
call their name the Mothers of Being.

From your head to your neck is fire —
from your chest to your navel, see the wind.

From your navel to your knee is the water of mercy —
below that, see the earth of power.

By others' account you know this point —
come, speak, for you know that life has passed.

In another way I will tell you — drink it:
the blood of the human is wind in a boil.

As phlegm is water and black bile is earth —
so in the eye of the wicked it is sorrowful.

From yellow bile, fire came into my being —
in the end it burned me in his love like incense.

And of the macrocosm I will speak —
the tale of the microcosm I will tell.

Four hundred and forty-four mountains there are,
accompanying the human in their grandeur.

In this humble body, it is still wondrous
how many bones are limbs within the skin.

And they say the highest Mount Qaf —
within it dwells the Simurgh, the beautiful bird.

Know that the Simurgh is the spirit of the human —
in the end this body becomes birdless.

And in this world there are seven seas —
in your body their likeness stands.

I will tell you the seven seas within your being:
first the eyes, then the two ears.

Then the water of the mouth and the water of the nose —
then urine and semen — see, there are seven.

And in this world there are seven climes —
in your body seven limbs came in submission.

And know the outward senses —
know the common sense as the inner one.

If you have a river for this heaven,
know the Greatest Heaven, and go around the six in conquest.

By its own conquest, all the highest heavens
it turns like millstones.

In a day and night, what is its journey?
Three hundred and sixty-five, from ancient time.

In these degrees it holds its course —
in each degree, sixty minutes of good.

Each minute holds sixty seconds —
as each second holds sixty thirds.

From third to tenth, in calculation,
there are twenty-two thousand and twenty chapters.

Count another twenty-two —
for this star is the design of your breath in this moment.

Whoever has a share of mercy —
these degrees are pleasing to him.

All are your companions, O soul —
you have been heedless of their state.

All things are your servants —
the angels are your guardians, like your soul.

Every wayfarer who has a path before me
holds an aware heart in the world.

O human — in meaning you are a mine of grace,
all things are hidden within you.

Know yourself, so you may know from where you come —
for you are intimate with the divine light.

Know yourself — you are a noble essence,
as gentle as the water of Zamzam and Kawthar.

Know yourself — you are companion to the soul,
in wisdom you are the compassionate one's compassion.

Know yourself, and become free of the world —
like Jesus, rise above the heavens.

Know yourself, and become aware of secrets —
for the secret is the companion of the wise man.

Know yourself, and become intimate with God —
become the leader of all the saints.

Know yourself — you are from His ocean,
like a drop, seek nothing but His ocean.

Know yourself, so you may become Attar —
circling the point like a compass.

Know yourself — for at the end, if you do not know,
within the circle you remain in ignorance.

Know yourself, and become intimate with pain —
come out of the street of consequence, like us.

Know yourself, if you are our friend —
otherwise you chew nonsense with creation.

Know yourself, and within yourself see Him —
break this jug upon the stone of piety.

Know yourself — you are both body and soul —
at the end, in meanings, you are the Placeless.

Know yourself — the Sun is among your servants,
from the sky it has become the candle of the earth.

Know yourself — the wheel and stars and moon
are all servants before you, O King.

Know yourself — you are the purpose of God,
in dervishhood you are a wayfaring king.

VII. On Attar's Compositions and the Closing

Know yourself, and forget yourself —
know the essence of the jewel, and cry out.

Know yourself, so you may see the Mazhar —
from my Book of Union, you will see it more plainly.

Know yourself — my Hallaj said thus:
from the Book of Secrets, pearls may be pierced.

Know yourself — you are the bird of the Placeless,
our Book of the Birds is your nest.

Know yourself, and know Khosrow as meaning —
the Divine Book has told this riddle.

Know yourself — my counsel is compassionate,
the Book of Affliction is your companion in this moment.

Know yourself — you have the Nightingale Book,
and with the Camel Book, what sharing of a house?

Know yourself — if you read the Memorial,
you will know all the saints by sight.

Know yourself — this Book of the Ascension
holds its mark in the seventh heaven.

Know yourself — this is the Book of the Chosen,
from it both worlds have seed and snare.

Know yourself — strive with the Book of Jewels,
from the Commentary of the Heart, drink at once.

Know yourself — these seventeen books
I set upon the path of the knowledge of the Names.

I will tell you the verse-count of all these —
from the unveiling of meanings I seek the seed.

Two hundred and two thousand and sixty verses —
for wayfarers, every verse is a home.

I have many books in knowledge and wisdom —
but those are before the wise man.

Whoever reads them all —
the Garden of Eden will be his abode.

All knowledge before him is perfected —
all wisdom before him is sealed.

Whatever wise man cannot find them all —
by effort and striving he may find two or three.

All knowledge and wisdom are in these two —
know that the path of the saints is in this street.

All within these books he will see plainly —
from them he will gather the purpose of both worlds.

What are these books, O friend who rises in the night,
that hold a breath as sharp as the moon?

The Book of the Essence of Being and the Mazhar —
they stand before the purified wise one.

All before the wise are bright —
before the gnostics, they are like a rose-garden.

Whoever fortune has favoured —
these books are in his embrace.

Whoever found the way to Haidar —
became companion to the Essence of Being and the Mazhar.

Whoever loves both sons —
these books are like light to him.

Two sons and two books for the sake of the King —
the rest are drowned in the sea of sin.

Whoever is aware of this ocean —
the attributes of his essence became: Say, He is God.

Muhammad was aware of God's sake —
you do not know, and so you have lost the way.

On the road, flee from your own existence —
so you may find the station of nearness to the Beloved.

However much I told you, you did otherwise —
in meaning you made yourself a monk.

Alas — thirty-nine full years
I have spent in meanings, in peace.

All my hours, before the ignorant,
passed from my hand. Where is the man who knows purity?

Yet I give thanks a hundred thousand times —
for the realm of secrets has an orbit for me.

If both worlds speak of these secrets,
they will not speak in the manner of Attar.

Praise God, the gnostic is the keeper of secrets —
like my intoxicated camels in a caravan.

I hold the kingdom of Solomon in my ring —
for the human in meaning is my companion.

For the gnostics I have books —
that they may pray for me at the highest dawn.

Ho, O intoxicated lover who knows speech!
All secrets are in your soul.

I will tell you the state of religion and piety —
if you will bear with me a moment.

From Adam until this moment I hold knowledge —
like the seed of love, I sow it in your soul.

From Adam the light of gnosis became manifest —
but there it was hidden behind a veil.

In the era of Mustafa he made his manifestation —
into the soul of Haidar he came like a light.

From Haidar the King heard and the Prophet spoke —
to the companions of sin, when did he speak?

From Adam until this moment, it was He who spoke the secret —
one Mansur without knowledge spoke it low.

His head went in the matter —
he himself tells me: go, speak.

Otherwise, who am I? A wretched man,
like a prey fallen into a snare.

He cast his lasso and I am his prey —
from his polo-stick I am a ball in this field.

Go, O dervish — take the wayfarer's road,
hear the secrets of meanings from the master.

Go, and look for a moment into "Were the veil lifted" —
if you have a nest in his street.

So that the difficult secrets may be solved for you —
you will become a perfect man on the path.

You can be called the Perfect Human —
the hypocrite can be called like the ignorant.

If you have a light from the knowledge of religion,
you have a good presence in both worlds.

You have what is the purpose of the world —
from that, your place is in the fourth heaven.

Come, lift the lid from this treasure —
so you may see the beautiful face of the Heart-Holder.

In one form, in one meaning, in one state —
He is the one within this time's speech.

But the intimate is another, the friend is another —
behind the curtain, the strangers are different.

In one walnut whose name is four kernels,
know the oil as the essential root, which is fine.

The rest must be burned quickly —
so that from it the scent rises like smoke.

And if you keep that oil in a lamp
and burn it like a brand —

from it another purpose will be born —
that which appears before the people of meaning.

You do not know its radiance, and you have gone —
it would have been better if you had slept in the dust.

You do not see this shining sun —
like the blind, you sit by the roadside.

Whoever did not see this sun by day —
at night, how could he see our candle?

World upon world is sunlight and radiance —
and in paradise are Ridwan and houris.

My concern is with the root of all these —
He is my heart-stealer and heart-holder.

Since you are of bad origin, you do not know your origin —
when would you have a place in our street?

You are impure and born impure —
from the cavalry of our King, you are on foot.

Whoever has no love for Haidar —
the radiance of his face holds no light.

Whoever has found the way on this road —
from the seventh Throne he has carried off the pavilion.

Come, on the road of God, sacrifice your soul —
then leave your work to Him.

Come, read your sincerity to the sincere —
read the spiritual state to the lovers.

Do not come into the house of the drunk while sober —
if you are truly aware of secrets.

If you come, you will become drunk like them —
you will become bound in the circle of the masters.

But whoever is not righteous like us —
has no place among the saints.

If you are worthy, you have a place —
you surely have a foot in your own paradise.

Otherwise you become like a donkey —
in humanness you have no work at all.

Alas, and alas, and alas —
you have shamed yourself in religion.

You were human, and you were human —
among the saints, you were the proof.

You were human, and human was your companion —
Muhammad was your compassionate one in the hereafter.

You were human, and the human was your covenant —
yet in meanings you became rebellious.

You were human, and the human was your commander —
the Commander of the Faithful was your support.

But you did not recognize yourself —
you gambled away your faith for a barley-corn.

Alas, the name of sonship to Adam —
that this name should be established upon you.

Know his Law as I do, O brother —
believe this from the words of Attar.

In whatever God said, Ahmad did so —
he performed his prayer toward the sky.

Bring nothing else to mind —
his entire litany is "God is the Greatest."

If you sleep during your prayer,
from mercy your face becomes waterless.

Your prayer and fasting are for nothing —
from the collar of curse, a hundred twists are upon you.

With thoughts of the world in mind, like Nimrod,
you have become rejected before the people of God.

If you wish to have worth,
you will hold secrets in this world.

Make solitude your practice in the world —
so they will say: you are the child of Adam.

Make the knowledge of the gnostics your companion —
so you may become companion to the righteous.

Become intimate with the knowledge of meaning —
so that light may come into your heart.

Set right your kingdom, O brother —
if you are truly from the line of Abu Dharr.

From the line of Abu Dharr Ghifari I have seen —
in Tun I heard meanings from him.

From him the state of the Beloved became known —
before me these secrets were not understood.

Whoever found news of his secrets
found the sky beneath his wing, like Gabriel.

Whoever knows the meanings
recites the Word of God by heart.

My purpose is his meanings —
within my soul is his uproar.

From the meaning of the Word of God I am annihilated —
not like the meaningless mufti is my sobriety.

My fatwa is from the decree of this Word —
not from the speech of the sheikh or the common commentary.

Pass beyond the common commentary — read His commentary,
so you may become a knower of the meanings of the Quran.

Before me, the speech of the mufti is unbelief —
do not fall into his trap of deceit and hypocrisy.

Do not circle around his puffed-up turban —
lest you fall into his snare.

Do not count them as wise humans —
for they are like donkeys stuck in mud.

Do not seek the meaning of the Quran from them —
if they have a narration, read it from them.

Narration is their right, by imitation —
but my speech is the Quran and unity.

Circle the gnostics of the road of God —
in the religion of Mustafa, be alone.

Know the Law of Mustafa like my King —
for he has been the text and the interior of the Quran.

The Commander of the Faithful is the Perfect Human —
before him both worlds are a single station.

What do you know of the station of our King?
And if you know, why do you not read the Mazhar?

From the Mazhar, the Law will become bright for you —
you will become a knower of meanings in the secret of unity.

From the Mazhar you will find the Path —
in my Essence of Being you will find light.

From my Essence of Being, see the Essence of God —
see the Truth in the being of "Verily."

The knower of the secrets of meanings
said to me: "O my companion, what do you read?"

I said: "The Sura of Joseph from the beginning —
at the end, the Sura of Ta Ha, complete."

Come, O light — know your own self well,
and quickly flee from the satans of the world.

You know these people of the world —
they are clothed like Satan.

Whoever separated from such a Satan —
the collar was lifted from his neck.

But who finds such fortune?
The one who turns his face from the rank of the world.

I will tell you the root of dervishhood —
for this meaning in the world is not for the common.

I will tell you, O dervish — listen,
do not forget us in this meaning.

First: that you stand before the Light.
Second: that you be far from the world.

Third: that from the people of this world
you withdraw, and be good.

First — know what the light requires:
a master from whom knowledge is born.

Not the knowledge that the charlatans read —
not the knowledge that the hypocrites know.

By light, he teaches what God spoke —
not the knowledge that he taught as a lesson.

He tells you of the meaning of the Quran —
from the secret of "Who knows himself," he tells gnosis.

Go, O friend — separate from the world,
then become a guide in meanings.

Whoever has news of being
has counted all world and religion as nothing.

His business is with "I am the Truth" —
what care has he for the foot of the gallows?

Of origin and union I have news —
so that you may become aware of the dangers.

For this world holds many dangers —
it has wounded many, as it has wounded itself.

O Lord, from all these dangers
protect the dervishes of religion.

For the dervishes know You and call You —
from Your secrets they scatter pearls.

Through dervishhood you are sovereignty and proof —
your desire is from the union of the Beloved.

You are the one who in wisdom is companion —
you see the way of the Law within yourself.

Know the Law as a house, like this bond —
the Path within it is both lock and chain.

The Truth has seated the Friend within the house —
all the God-intoxicated ones have given their souls.

All the cherubim cry "Here I am!" —
circling the house for the sake of the Beloved.

Come, O friend, sit together with me there —
do not throw such a day away to tomorrow.

Whoever gave such treasure from his hand —
on credit, he set his life upon nothing.

This profit in the bazaar of love is in cash —
for the lovers, it is the litanies of love.

In the remembrance of the Friend, I am drunk, drunk, drunk —
in his sobriety I leapt from my place.

You too are steady, and you are hearing and sight —
in this moment, beware of all but God.

Leap from the stream of this blood-filled sea —
otherwise you will fall into it right now.

Whoever leapt from the stream of this world —
in the sea of paradise he holds a hundred and sixty.

In every sixty, thousands of houri-fish —
fallen from Ridwan with such light.

If you, O brother, have sense,
you will hear the words of meaning.

In one ritual are hidden a hundred oceans of secrets —
in every ocean, thousands of royal pearls.

Know those pearls in all my words —
so that meanings may become easy for you.

Whoever became a knower of meanings like me —
the angels before him lost themselves.

Whoever knows the secret of the Beloved
carries all faith with him.

Whoever has no faith is dead —
in the end he has surrendered himself to Satan.

Whoever was guided by God —
both worlds became entirely beneath his feet.

Whoever has seen ahead with wisdom —
has seen the way of the Law within himself.

Whoever gazed upon the soul —
gave a divorce to the kingdom of the world.

How long will you be in this world?
How long will you be bound to this handful of deceit?

Break this bond — come out of the world,
enter the street of the hereafter, like me.

So you may see who are drunk with the Almighty —
but in the privacy of the Friend, they are sober.

You have no news of the sober ones of the hereafter —
over the satans of the world you have no victory.

Seize Satan and cast him far —
melt him in the crucible of the world.

So you may be safe from his cunning, O friend —
otherwise in the world you will become carrion.

Whoever becomes a carrion-eater —
his being becomes a wound, torn to pieces.

Pass beyond the carrion of the world, like men —
so you may become purified for the sake of the Beloved.

Whoever is free of defilement —
he is the purpose of all "Be, and it is."

For your sake I have spoken many words —
I have pierced two hundred maunds of pearls of secrets.

Both worlds' secrets I have made right for you —
from Hell I have made a plea for you.

What use, when you do not hear my counsel?
I laugh at your meaningless hours.

From your hours, a thousand weepings are born —
Malik opens the road to Hell for you.

Then they draw upon you the line of rejection —
they carry you to the depths of blazing Hell.

Look at your hours, O brother —
do not believe the words of Satan at all.

Thousands of men have read knowledge —
drawn a circle around themselves.

"In my knowledge I have been saved —
among the scholars I have become exalted."

He says: "My brain is full of knowledge —
all my body is a mine of forbearance."

From your knowledge and forbearance, I need state —
not, like that professor, mere talk.

From the state of the Perfect Human, light is born —
from the talk of the bad professor, blindness is born.

The errors of donkeys are what they teach —
in the school they teach their fodder.

Pass beyond the fodder and the lesson — take his road,
then go, and die at the dust of his road.

Otherwise you will become blind on this road —
no one will be aware of your state.

Whoever is inwardly blind —
inwardly, from my knowledge, he is naked.

Whoever from the knowledge of meaning has a blind eye —
to him even the knowledge of this world is beyond his strength.

Come, ask us about the knowledge of meaning —
if you have any care for your own state.

Go — know my Mazhar as the secret of the whole,
in it I have spoken all secrets simply.

Go — read it from head to foot,
so you may become the light of its heavens.

You will shine upon all the people of the world —
you will be illumined like the light of Adam.

Know it as the key to the knowledge of meaning —
know it as the light of the spirit of Jesus.

The key to all divine unity —
the King of Men is witness to this meaning.

The King of Men is knowledge and state and my speech —
from him I have pierced the pearl of every secret.

Even if your life were a hundred ages like Noah —
in the world, moment by moment, you would have conquest.

When you do not know his secrets, you are dizzy —
among the gnostics you are like nothing.

Go, become a gnostic and know his secrets —
then know the Mazhar of his lights.

So that the obscure secrets may be unveiled for you —
you will become intimate before the people of God.

His longing cast me out of the world —
by his love I have come into the world now.

By his love I will be alive in the world —
I have become a knower of the secret of the Placeless.

I cry the "Here I am" of Mansur in the world —
to the wise one it is sealed, and God knows best.

Whoever has a wise companion —
the knowledge of meaning is certainty for him.

Whoever turns his face from the wise —
in the end he will find his own punishment.

The wise one is your good companion —
so he may draw you from the well of unbelief.

The wise one is the companion of the kingdom of the soul —
in the city of meanings he is the tongue.

The wise one calls you toward himself —
at the Gathering he will carry you across the Bridge.

The wise one gives you from the Pool of Kawthar
a wine like the purified spirit of the soul.

The wise one makes you aware of Islam —
do not go to the street of the ignorant, "like cattle."

The wise one tells you secrets from knowledge —
he tells you the way of the knowledge of meaning.

The wise one makes you aware of the state —
go, think for yourself on this road.

The wise one will connect you to God quickly —
if you purify this body of purpose.

The wise one tells you all of unity —
from the Nowruz of love he speaks of festival.

The wise one makes reason your companion —
the wise one makes you aware of your state.

The wise one guided you to wisdom —
then he cast out the animal spirit.

The wise one tells you the root of the matter —
between Law and wisdom, he speaks as a friend.

The wise one brings you to the road of poverty —
within repentance he plants your love.

The wise one strikes the elixir of love upon you —
so he may purify you from the dross of sin.

The wise one makes you informed of me —
so you may come toward me once more.

The wise one speaks to you of Attar —
not of the judge, not of the trickster.

The wise one brings you out of imitation —
he shows you this road of unity.

The wise one — from the thought of sheikh and mufti —
brings you out, like Noah and the ark.

The wise one saves you from his cunning —
like Noah, he seats you in that ark.

The wise one must be like an ocean for you —
whose lips come dry and whose face opens bright.

The wise one gives you a share of love —
you will be famous in his meanings.

The wise one saves you from evil —
do not shame yourself like the evil sheikh.

The wise one calls you to the Law of Mustafa —
then reads you the Way of Murtada.

Know the Way of Murtada as the faith of all —
and from him, read the book of the lovers ceaselessly.

The Way of Murtada has one road —
the Truth in meaning holds the King.

The Law was his act — he entered the Path,
the Path was his litany — he entered the Truth.

The Truth — I know no other but him,
like Mansur I read these meanings.

From that, you came into the body of Attar —
so you may speak "I am the Truth" beautifully.

"I am the Truth" — it is you, and you are it,
among the lovers you will be intimate.

Within the candle of Ahmad I saw the road —
I saw the King of Men aware of it.

No one has walked this road better than him —
and whoever has walked it, heard the road from him.

No other has the capacity for this nearness —
and whoever says so — pour lead into his throat.

My Mazhar is sharp, pouring lead —
a burning fire amid the soul of the enemy.

Pour lead into his throat and come out —
enter within, into my Essence of Being.

So you may become like the Sheikh of Men —
for the one who holds pride like Satan.

Whoever has pride as his companion —
our Commander is disgusted with him.

My Commander — whose eulogist is Abraham,
whose birthplace is the House of the Majestic.

In the Ka'ba my Commander was born from his mother —
from that, his ring became my support.

I knew in this moment my own road —
from that, I became drunk and mad in the world.

Whoever found Haidar as guide —
within paradise he became like the moon.

Whoever loves Haidar —
Muhammad himself is his intercessor in the reckoning.

Whoever found Haidar as prince of religion —
the Kharijites surely became hostile to him.

Whoever has Haidar as exemplar —
all his soul and body is the light of purity.

Whoever has Haidar as prince —
what care has he for king or prince?

Whoever Haidar called forward —
no one drove him from any door.

Whoever has Haidar as his compassionate one —
know that God in meaning is his companion.

Whoever Haidar sought out —
a thousand Josephs of Egypt are his buyers.

Whoever found Haidar as his Imam —
all the secrets of meaning were completed for him.

Whoever has Haidar as companion of the cave —
what care has he for poison or the serpent's sting?

Whoever has Haidar's grace —
in paradise the houris turn toward him.

Whoever Haidar has cast out —
God is disgusted with him right now.

Whoever found Haidar as the light of the body —
the robe of faith became his shroud.

Whoever holds Haidar's cup —
in it the intoxication of God finds rest.

Whoever found Haidar as his tongue —
he reads the Mazhar and knows its discourse.

Whoever Haidar called Salman —
call him Abu Dharr and Ghaffar.

Whoever found Haidar as his beloved —
a skilled physician came — all his medicine.

Whoever Haidar shows the Truth —
the tree of vision rises from his essence.

Go, O friend — lay your head upon his line,
so you may become free like Abu Dharr.

Go, O friend — I have spoken, listen —
among the gnostics, be silent.

If you sit silent like men,
you will suffer no lack of secrets.

But if you speak, they will drag you to be killed —
they will say "you are a Rafidi" and take you away.

Did you not know who a Rafidi is, O dog?
I will tell you, so your lip may dry.

The Rafidis are those who have no religion of the King —
who have no road in the street of Murtada.

The Rafidis are those who are cursed in Islam —
who have no step upon my King's road.

The Rafidis are those who have another religion —
who walk in the street of someone other than Haidar.

The Rafidis are those from whom God is disgusted —
in Hell, Malik's heart is sore from them.

The Rafidis are those who have changed the religion —
who have set a road other than the road of God.

The Rafidis are those who have seen the strangers —
who have seen the entire House of Ahmad as thorns.

The Rafidis are those who are far from unity —
in the knowledge of the four schools, they are ungrateful.

The name of the One is what pleases my heart —
for my faith is as sweet as sugar.

Ahmad gave me one road in his Law —
you have set four foundations for him.

You have driven God and Mustafa far —
in both worlds you have made yourself blind.

The Commander of the Faithful has no religion like yours —
or like Hanbal's and al-Shafi'i's — is that not good?

All hold the road of Ahmad —
but in the essence of some there is much evil.

Hold Abu Bakr and Umar as friends —
count all as followers of Ahmad.

The religion of God for all became one, not two —
the thorn of the briar has stuck in your throat.

You need the faith of Salman —
so that the sun may rise from your mountain.

Your faith in them is firm —
for they are the light of the essence of Adam.

Why have you become heedless of their state?
Has faith perhaps departed from your essence?

My faith is in Ali Murtada —
for he is the exemplar in the religion of Ahmad.

My religion from the Prophet was confirmed through him —
for he was Mustafa's companion and friend.

He taught me the religion of Mustafa —
he separated all schools from his religion.

He gave me the sign to turn to Ja'far —
for from the word of God's saint, be dissolved.

He said: his word is the word of the Prophet —
in meaning and in piety, he is the saint.

In asceticism and purity, God is his witness —
he is the intercessor for all the saints.

In him, faith and trust are sealed —
do not cling to any other.

Who has a King like you, pure and innocent?
Do not leave me deprived of your grace.

You are the ocean of forbearance and the mine of generosity and knowledge —
you are drunk on pure wine and on peace.

Your wine was given from your father's hand —
all the people of God were given water.

Who has the power to drink that wine?
Unless he wears the garment of the King.

Who has the power to place his foot on Ahmad's shoulder —
other than you, O Eternal Sultan?

Who has the power to speak "Were the veil lifted" —
or to know the being of "Who knows himself"?

Who has the power to say "I saw God" —
or to say "I heard this from Him"?

Who has the power to be Gabriel's teacher
in the knowledge of the Quran all the way to the Gospel?

Who has the power to know secrets?
Before him, perhaps only Attar knows.

Since Attar has now passed beyond his own head,
upon the soul of the soul of the soul he has written your love.

He will tell the secret of your secrets to every alley —
he will raise the cry of "Ya Hu!" and "He is He!"

Beyond Your remembrance I have no remembrance —
beyond Your thought I have no thought.

You are the Display of all display —
You are illumined within my being.

The world I know as bright from Your light —
this alone in meaning is my garment.

Before the ignorant fool, what should I say? —
for he has not taken one step in my street.

I flee from the ignorant fool —
for the business of fools is fighting and strife.

Go — act upon the words of the wise,
not like fools with cunning and deceit.

My tongue is like a bright light —
your tongue is the speech of the stammerer.

In the Mazhar I have spoken what God spoke —
for He called into the ear of my soul.

"I am brighter than the light of the sun —
like a lover, I have seized the eternal kingdom."

This Mazhar I have spoken in common words —
sometimes ripened, sometimes raw.

So that the understanding of creation may rise from it beautifully —
so they may come out from ignorance and pride.

Otherwise, in his noble words,
I would have spoken — but the worthy one would come.

The heart of the dervish would have been deprived —
it would have remained before servant and master.

With the eye of knowledge, gaze within it —
inform all the worshippers of the world.

In it I have hidden the knowledge of the world —
from my own age to the age of Adam.

Seal this riddle — for I have much
to say, from the secrets of the Heart-Holder.

Colophon

The Mazhar al-Ajaib ("The Display of Wonders," مظهر العجایب) by Farid ud-Din Attar of Nishapur (~1145–1221 CE). All 1,050 couplets across seven sections. This is Attar's most personally revelatory poem — a spiritual autobiography, a theological manifesto of Sufi-Shia synthesis, and a poetic defence of the love of Ali and the Ahl al-Bayt, written by the greatest mystical poet of the Persian language.

No English translation of this text has ever existed in any form — free or paywalled, partial or complete. This is the first rendering of the Mazhar al-Ajaib into English in the poem's eight-hundred-year history.

Good Works Translation from Classical Persian by the New Tianmu Anglican Church, with AI assistance, 2026. Translated independently from the Ganjoor.net digital text. No reference English was consulted — none exists. The gospel register was used throughout.

Compiled and formatted for the Good Work Library by the New Tianmu Anglican Church, 2026.

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Source Text: مظهر العجایب

Classical Persian source text from Ganjoor.net (ganjoor.net/attar/mazhar), the principal digital archive of classical Persian poetry. Presented here for reference, study, and verification alongside the English translation above.

1. گهنکارم ز فعل خود گنه کار
   خداوندا توئی دانای اسرار

2. گنهکارم که فرمانت نبردم
   ولیکن بادهٔ لطفت بخوردم

3. بکردی توبهٔ همچون نصوحا
   بدادند جام معنیت مصفّا

4. تو گشتی پاک و معصوم و مطهر
   گرفتی دامن اولاد حیدر

5. از آنکه شربت ایشان چشیدی
   دوعالم پیش خود چون بیضه دیدی

6. ز مشرق تا بمغرب کو جوانی
   که گوید همچو مظهر داستانی

7. اگر یک قطره از جامش کنی نوش
   کنی تو هستی خود را فراموش

8. شوی واصل بدریای یقینی
   اناالحق گوئی و منصور بینی

9. اگر از جام او نوشی تو باده
   نگردی تو بگرد شیخ لاده

10. اگر از جام او داری تو نامی
    بکن عطّار مسکین را سلامی

11. اگر از جام او داری تو شوقی
    تو داری در معانیهاش ذوقی

12. اگر از جام او خوردی پیاله
    نمی‌خواهی ز اعظم یک نواله

13. اگر از جام او داری تو لذّت
    نه‌ای با شافعی محتاج صحبت

14. اگر از جام او گردی تو سالک
    ترا کاری نباشد خود به مالک

15. اگر از جام او گردی مکمّل
    تو گردی فارغ ز گفتار حنبل

16. اگر از جام او نوشی بعالم
    ببینی جملگی اسرار آدم

17. اگر از جام او نوشی بتحقیق
    شود گفتار ما آن جات صدیق

18. ز مشرق تا بمغرب نام دارم
    ز فضل او هزاران جام دارم

19. اگر از جام او نوشی بمعنی
    نهند بر فرق تو صد تاج تقوی

20. اگر از جام او نوشی به اسرار
    ببینی نور او در عین دیدار

21. اگر از جام او نوشی دمادم
    تو را باشد سلیمانی و خاتم

22. اگر از جام او نوشی چو احمد
    شریعت را بدانی همچو ابجد

23. اگر از جام او نوشی چو حیدر
    دو عالم بیشکت گردد مسخّر

24. اگر از جام او نوشی حسن وار
    خدا یار تو باشد در همه کار

25. اگر نوشی تو از جام حسینی
    بظاهر هم بباطن نور عینی

26. اگر تو جام او نوشی چو سجّاد
    تو باشی جان و روح جمله عبّاد

27. اگر تو جام او نوشی چو باقر
    شود بر تو همه اسرار ظاهر

28. اگر تو جام او نوشی چو صادق
    تو باشی بر تمام علم حاذق

29. اگر تو جام او نوشی چو کاظم
    بمانی از بلای نفس سالم

30. اگر تو جام او نوشی رضا گوی
    درا در دین و دنیا پیشوا گوی

31. اگر تو جام او نوشی تقی وار
    شوی از خواب غفلت زود بیدار

32. اگر از جام او نوشی نقی بین
    مبین خود دشمنان آل یاسین

33. اگر تو جام او نوشی چو عسکر
    تو را قطره نماید حوض کوثر

34. اگر تو جام او نوشی چو مهدی
    تو باشی در زمان خویش هادی

35. اگر تو جام او نوشی امینی
    ظهور اولین و آخرینی

36. اگر تو جام او نوشی چو منصور
    اناالحق گوئی و باشی همه نور

37. اگر تو جام او نوشی چو سلمان
    محقّق گردی اندر عین عرفان

38. اگر تو جام او نوشی چوبوذر
    ترا باشد مقام قرب قنبر

39. اگر تو جام او نوشی چو اشتر
    شود شمشیر تو مانند آذر

40. اگر تو جام او نوشی چو مختار
    چو ابراهیم اشتر باش سردار

41. اگر تو جام او نوشی چو حارث
    شوی شمشیر بابش را تو وارث

42. اگر تو جام او نوشی چو عمّار
    مسیّب بینی اندر عین این کار

43. اگر تو جام او نوشی چو مسلم
    چو ز مجی از بلا باشی تو سالم

44. اگر تو جام او نوشی بایّام
    ببینی بایزیدش را به بسطام

45. اگر تو جام او نوشی به آبی
    تمامی علمها را خود جوابی

46. اگر تو جام او نوشی شوی مست
    بگوئی عشق خوددر پیش ما هست

47. نبی این باده خورد و نعره‌ها زد
    هزاران آتش اندر جان ما زد

48. نبی این باده خورد و حال ما گفت
    طریق عاشقان را بر ملا گفت

49. نبی این باده خورد و گفت ای جان
    چرا غافل شدی از شاه مردان

50. نبی این باده خورد و گفت اوداد
    زسر بگذشتم و از پای آزاد

51. نبی این باده خورد و شادمان شد
    به پیش عارفان اسرار خوان شد

52. نبی این باده خورد و بیخودی کرد
    دلم را پر ز نور سرمدی کرد

53. نبی این باده خورد و گشت عاشق
    ز دُرد باده‌اش منصور عاشق

54. نبی این باده خورد و گفت والله
    توئی در جان و دل بیدارو آگاه

55. نبی این باده خورد و جان فدا کرد
    به اسرار خدایم آشنا کرد

56. نبی این باده خورد و گفت عطّار
    توی اندر میان عاشقان یار

57. نبی این باده خورد و گفت مظهر
    درون سالکان را کرد انور

58. نبی این باده خورد و رفت در راه
    همی نالید و میگفت ای تو آگاه

59. نبی این باده خورد و دستها زد
    سماع گرم را او با صفا زد

60. نبی این باده خورد و از چه درآمد
    خروش و غلغل آن شه برآمد

61. همه گویند عشق این تخم کشته است
    که حق او را بدست خودسرشته است

62. ز اسرارش همه دلها شود شاد
    که داده خرمن هستی خود باد

63. ز اسرارش جهان آباد گردد
    دل عشّاق دانا شاد گردد

64. ز اسرارش منوّر جان عاشق
    که انور گشته زآن ایمان عاشق

65. ز اسرار تو مظهر گشته عارف
    ازو آواز میآید که هاتف

66. تو هاتف را ندانی کو بغیب است
    سر خود در گریبان کش که جیب است

67. ز جیب او همه اسرار دیدم
    همه مُلک ومَلک عطّار دیدم

68. ز اسرارش همه دیدار دیدم
    خدا را پیش آن دلدار دیدم

69. محمّد هست دلدار الهی
    گواه پاکی او ماه و ماهی

70. شریعت با طریقت حقّ او دان
    ظهور اوست اندر ذات ایشان

71. شریعت خانهٔ امن و امانست
    طریقت راه قرب راستانست

72. حقیقت اصل وصل آن امین شد
    چو نوری سوی ربّ العالمین شد

73. از آن می خورد هر کو مست حق شد
    وجودش پاک و صافی چون ورق شد

74. از آن می هر که خورد او بی هوس شد
    فغان و نالهٔ او چون جرس شد

75. وجود من پر از نور ولی جو
    همی خواهم که گویم با تو نیکو

76. ولی ازدست این مشتی منافق
    نمی گویم من این اسرار لایق

77. وگر گویند عطّار است رافض
    هر آن کو این بگوید هست حایض

78. به پیشم کمتر از حیض زنان است
    هر آن کس کو ورا خود این گمانست

79. دو و پانصد کتاب اولیا را
    دوباره خوانده‌ام هم انبیا را

80. دگر با اولیا بسیار بودم
    حدیث اولیا چون جان شنودم

81. دگر احمد بحیدر راز گویم
    ز اهل فضل کی اسرار جویم

82. مرا یاریست اندر پرده پنهان
    کسی گوید که رو تو راز خود دان

83. دگر می‌گویدم آن یار برگو
    باو کن ختم معنی این زمان تو

84. نبی اسرار و عرفان مرتضی شد
    همی درجان منصور او خدا شد

85. همو معنیّ و آیات کلام است
    ز غزّت بر محمّد او پیام است

86. امین کبریا چون جبرئیلست
    بخلق و لطف و عصمت چون خلیل است

87. خدا او را ولیّ الله خوانده
    برفعت مصطفایش شاه خوانده

88. بهر قرنی برون آید به لونی
    ازو آباد میدان این دو کونی

89. محمّد با علی از نور ذاتند
    درون جان عاشق خود حیاتند

90. خدا نور است و او نور خدای است
    به شرعم این معانی مقتدایست

91. محمد از وجود خویش برخاست
    تمام نور خود با نورش آراست

92. چو قطره سوی بحر آمد نکو شد
    اناالحق گوی در معنی هم او شد

93. چه می‌گوئی تو ای فاضل بیا گو
    برو انسان کامل را دعاگو

94. ز انسان نور تابد در معانی
    تو از انسان کامل وا نمانی

95. حقیقت را درون جان ما بین
    شریعت آستان آن سرا بین

96. دو عالم پیش من خود یک نگین است
    به تحقیق و یقین دانم چنین است

97. من این دعوی ز اصل کار دارم
    جهان را اندرو مردار دارم

98. من این دعوی بمعنی باز گویم
    به پیش شاه خود این راز گویم

99. من این دعوی به دانا کی توانم
    از آنکو گفت باشد در زبانم

100. مرا دعوی به غیری باشد ای یار
     که او دو بین شده در عین پندار

101. مرا دعوی مُسلّم گشت در دین
     که شرعم از محمّد هست تلقین

102. مرا دعوی رسد در کلّ آفاق
     که هستم در معانیهای او طاق

103. مرا دعوی رسد کز وی بگویم
     نشان پای او را من بجویم

104. بعمر خویش مدح کس نگفتم
     دُری از بهر دنیا من نسفتم

105. مرا گنج معانی شد مُسخّر
     بیمن همّت اولاد حیدر

106. مرا گنج معانی همنشین است
     ترا استاد شیطان لعین است

107. مرا گنج معانی راهبر شد
     ترا از این معانی گوش کر شد

108. مرا گنج معانی در درونست
     به پیشم دین بی‌دینان زبونست

109. مرا گنج معانی بیشمار است
     حضور ذوق من دیدار یار است

110. مرا گنج معانی هست در دل
     کتبهایم شده فضل فضایم

111. مرا گنج معانی بی زوال است
     تو را سرّ معانی قیل و قال است

112. مرا گنج معانی در قطار است
     که اشترهای مستم بی مهار است

113. مرا گنج معانی در ظهور است
     از آن این مظهر من گنج نور است

114. مرا گنج معانی بی کلید است
     مگو کین از جنید و بایزید است

115. مرا گنج معانی رهنمایست
     امیرالمؤمنینم پیشوای است

116. مرا گنج معانی در ضمیر است
     ز اسرارم خوارج در زحیر است

117. مرا گنج معانی بس کبیر است
     امیرالمؤمنینم دستگیر است

118. مرا گنج معانی خود زعشق است
     نه جانم کوفه و مصر و دمشق است

119. مرا گنج معانی گفت برخیز
     برو از جمع بی‌دینان بپرهیز

120. مرا گنج معانی مرتضایست
     که او خود تاج و عین اولیایست

121. مرا گنج معانی در کتاب است
     که نام یار من دروی خطاب است

122. مرا گنج معانی آن امام است
     که او را جبرئیل از جان غلام است

123. مرا گنج معانی آن امیر است
     که او جبّار اکبر را وزیر است

124. مرا گنج معانی جعفر آمد
     که او باب علی را چون درآمد

125. مرا گنج معانی شاه داده است
     چنانکه قبرش را ماه داده است

126. مرا گنج معانی جفر شاه است
     که هر دو کون پیشش چون گیاه است

127. مرا گنج معانی نهج او شد
     از آن گفتار من در دین نکوشد

128. مرا گنج معانی او بداده
     منم خاک ره آن شاهزاده

129. شه من در خراسان چون دفین شد
     همه ملک خراسان را نگین شد

130. امام هشتم و نقد محمّد
     رضای حق بد او در دین احمد

131. هم او بد قرة العین ولایت
     به او همراه بد کلّ عبادت

132. بدان تو کعبه بر حق مرقدش را
     از آنکه هست محبوب حق آنجا

133. بقول مصطفا حج شد طوافش
     چرا کردی تو ای ملعون خلافش

134. ز کعبه بس مراتب دان بلندش
     بگویم لیک نتوانی فکندش

135. درون کعبهٔ ما نقد شاه است
     که او محبوب و مطلوب اله است

136. بحال کودکی در آستانش
     به شبها خوانده‌ام ورد زبانش

137. مرا از روح او آمد مددها
     دگر گفتا که شابورت بود جا

138. به وقت کودکی من هیجده سال
     به مشهد بوده‌ام خوشوقت و خوشحال

139. دگر رفتم به نیشابور و تون هم
     به آخر گشت شاپورم چو همدم

140. به شاپورم بدندی سالکان جمع
     از ایشان داشتم اسرارها سمع

141. به اوّل سه کتب تقریر کردم
     به آخر یک از آن تحریر کردم

142. جواهر نامه با مختار نامه
     بشرح القلب من رهبر بخانه

143. ترا معراج نامه پیش حق خواند
     جواهر نامه‌ات خود این سبق خواند

144. ترا مختار نامه چون بهشت است
     بشرح القلب معنا چون کنشت است

145. ز بعد این کتب خوان سه کتب را
     که تا گردد وجودت خود مصفّا

146. بوصلت نامه دان وصل معانی
     ز بلبل نامهٔ ما وا نمانی

147. زهیلاجم جهان در لرزش آمد
     فلک از قدرتش در گردش آمد

148. کتب بسیار دارم گر بخوانی
     ازو دنیا و عقبی را بدانی

149. ازو ناجی شوی و سالک آیی
     براه دیگران خودهالک آیی

150. بدان کین مظهرم جان کتبها است
     درو اسرار دین حق هویداست

151. بیا در جان من مقصود جان بین
     بعین عین خود عین العیان بین

152. بیا بین آنچه مقصود اله است
     که او ملک وملایک را پناه است

153. بیا بین نور حق رادر معانی
     که نور اوست نور جاودانی

154. بیا بین نور او را در وجودت
     بشکرانه بکن او را سجودت

155. چو آدم نور حق را پیش خود دید
     ورا بود آن چنان روزی دو صد عید

156. به عدل او را اشارت خود همو کرد
     که ای باب همه مردان توئی فرد

157. بکن عدل ارز ما خواهی دگر بار
     وگرنه پیش ما نبود ترا بار

158. بکن عدل ار محبّ مصطفائی
     غلام و چاکر آل عبائی

159. بکن عدل ارز حکمت با نصیبی
     که علم و عدل باشد خود حسیبی

160. بکن عدل و امین شو در جهان تو
     که تا باشی سعادت جاودان تو

161. بکن عدل و کرم با خلق آفاق
     که تا باشی میان صالحان طاق

162. بکن عدل و کرم گر میتوانی
     که این ماند بدنیا جاودانی

163. بکن عدل و کرم ای نقد آدم
     که تا باشی میان حاتمان یم

164. بکن عدل و کرم تا نام یابی
     میان عاشقان آرام یابی

165. بکن عدل و کرم گر تاج خواهی
     ز شاهان جهان اخراج خواهی

166. بکن عدل و کرم در ملک دنیا
     که تا باشد ترا عقبی مهیا

167. بکن عدل و کرم تا راه یابی
     بزیر جبّه‌ات صد ماه یابی

168. بکن عدل و کرم تا جان دهندت
     بوقت مرگ خود ایمان دهندت

169. بکن عدل و کرم ای فخر ایّام
     اگر داری تو بر این قصر ما کام

170. بکن عدل وکرم گر ملک خواهی
     که این باشد نشان پادشاهی

171. بکن عدل و کرم گر میتوانی
     کتاب ظلم را دیگر نخوانی

172. بکن عدل و کرم کین فخر دین است
     نشان اولیآء ملک دین است

173. بکن عدل و کرم تا شاد گردی
     ز دوزخ بیشکی آزاد گردی

174. بکن عدل و کرم تا زنده باشی
     میان اولیآ فرخنده باشی

175. بکن عدل و کرم ای جان درویش
     که خورشید است قرص خوان درویش

176. بکن عدل و کرم ورنه زبون شو
     درون دوزخ تابان نگون شو

177. بکن عدل و کرم ورنه خرابی
     درون آتش سوزان کبابی

178. بکن عدل و کرم ورنه بمردی
     ز دنیا حسرت واندوه بردی

179. بکن عدل و کرم ورنه اسیری
     بغلّ و بند در زندان بمیری

180. بکن عدل و کرم ورنه فتادی
     تو برخود این در محنت گشادی

181. بتو هرچند گویم از معانی
     تو این را بشنوی افسانه خوانی

182. معانیهای عالم جمع کردم
     ز دستش بادهٔ عرفان بخوردم

183. شدم مست و ببحرش راه بردم
     ز جسم هستی خود جمله مردم

184. ز علم دوست گشتم حیّ موجود
     هم او بوده مرا از علم مقصود

185. ز بحر علم دُر آرم بخروار
     کنم در راه جانان جمله ایثار

186. ز بحر علم دارم صد کتب من
     در آن بنهاده‌ام اسرار لب من

187. ز بحر علم دارم جامه‌ها پر
     برو بستان تو از الفاظ من در

188. تو آن در را نگهدار و رهی شو
     بکوی راستان همچون شهی شو

189. ز بحر علم دارد جان من جوش
     ولی علم صور کردم فراموش

190. ز علم انبیا خواندم سبقها
     ز شرح اولیا دارم ورقها

191. کتابی را که از ایمان نویسم
     ز علم معنی قرآن نویسم

192. کتابی را که با جانان قرین است
     ز گفتار نبی المرسلین است

193. کتابی را که من از آن نویسم
     بود بحر و دگر را چون نویسم

194. کمال علم او دانستن جان
     ولی در ذات انسانست پنهان

195. چو انسان نیستی علمت نباشد
     میان مردمان حلمت نباشد

196. چو آن سان نیستی تو سر ندانی
     توسرّ خویش را از برندانی

197. هر آنکس را که دنیا خویش باشد
     ورا زقوّم دوزخ پیش باشد

198. هر آنکس را که دنیا همنشین است
     ورا شیطان ملعون در کمین است

199. هر آنکس را که دنیا یار دانست
     ز خود عقبی همه بیزار دانست

200. هر آنکس را که دنیا رهنمونست
     بتحقیق و یقین خود بس زبونست

201. هر آنکس را که دنیا برده از راه
     نباشد از خدای خویش آگاه

202. هر آنکس کو زدنیا کام ور شد
     به آخر او ز دین حق بدر شد

203. هر آنکس کو ز دنیا شاد کام است
     مقام آخرت بروی حرام است

204. هر آنکس را که دنیا برقع افکند
     ورا کرد او بزیر پرده در بند

205. هر آنکس را که دنیا خود مقامست
     ورا در عالم قدسی نه کام است

206. هر آنکس را که دنیا برگزیده است
     فلک را زیر گردش خود خمیده است

207. هر آنکس را که دنیا برکشیده است
     فلک او را بزیر پنجه دیده است

208. هر آنکس را که دنیا پیشوا شد
     محمّد با علی از وی جدا شد

209. هر آنکس را که دنیا دام باشد
     شیاطین جملگی بر بام باشد

210. هر آنکس را که دنیا ذکر باشد
     ز ذکر جنّتش کی فکر باشد

211. هر آنکس را که دنیا درنگین است
     ورا صد دشمن بد در کمین است

212. هر آنکس را که دنیا چون شکر شد
     ورا تیغ چو زهرش در جگر شد

213. هر آنکس را که دنیا خود حیاتست
     به آخر اصل حال او ممات است

214. هر آنکس را که دنیا آرزو شد
     سیه رو گشت و حال او چو مو شد

215. هر آنکس را که دنیا شد زبون شد
     چو عیسی بر فلک بر گو که چون شد

216. برو تو حبّ دنیا را چو مردان
     برون کن از دل و خود را مرنجان

217. برو تو حبّ دنیا بی ثمر دان
     تو اصل دانش و دین چون قمر دان

218. برو با یار گو اسرار رازم
     برویش باب معنی کن تو بازم

219. هر آنکو دین ندارد مرد ما نیست
     میان عاشقان و با صفا نیست

220. برو ای یار دینم را وطن کن
     پس آنکه با کتبهایم سخن کن

221. برو ای یار با عطّار بنشین
     که تا یابی بوقت مرگ تلقین

222. چو تلقین یافتی اندر بهشتی
     وگرنه دین و ایمانت بهشتی

223. ترا عطّار از اسرارگوید
     نه با نفس و هوایت یار گوید

224. ترا ازمعنی قرآن دهد پند
     برو خود را بقرآن کن تو پیوند

225. که تا محکم شود ایمان و دینت
     شود جمله نهانیها یقینت

226. تو دانستی یقین تو یار ما باش
     درون جبّهٔ اسرار ما باش

227. برو با اهل معنی خلوتی کن
     ز جام اهل معنی شربتی کن

228. برو ای یار پیش یار درویش
     که او باشد ترا پیوند و هم خویش

229. برو ای یار سالک را دعا کن
     تو این دنیای دون را خود رها کن

230. برو ای یار خاک آن قدم شو
     پس آنگه سرفراز و محترم شو

231. برو ای یار با او همنشین باش
     بجور بردباری چون زمین باش

232. برو ای یار با او همقرین شو
     پس آنگه باملایک همنشین شو

233. اگر تا نی بیائی اندرین راه
     ترا مظهر کند از حال آگاه

234. اگر در منزل او راه یابی
     بهر دو کون بیشک جاه یابی

235. اگر دانا دهد جاهت به شاهی
     بگیری این فلک با ماه و ماهی

236. اگر دانا ترا افکند از پای
     سرت رفت و نیابی هیچ جا جای

237. برو تو دانش دانا ز بر کن
     ز دانشهای نادان تو حذر کن

238. ز دانشهای نادان در چه افتی
     چو خوک تیر خورده در ره افتی

239. ز دانشهای نادان کرده ره گم
     نخوردی یک دمی از آب زمزم

240. ترا چون آب زمزم نیست در جان
     وصال کعبه کی یابی چو مردان

241. ز کعبه یافتم مقصود کعبه
     از آنم مشتری گشته چو زهره

242. مرا با شاه کعبه حالها شد
     که نی از درد من در ناله‌ها شد

243. زهر جا نعره‌ها آمد زصخره
     که رو چون بیت مقدس گیر بهره

244. در آن بهره تو مقصودی طلب کن
     ز مقصودم تو محبوبی طلب کن

245. در آن مطلوب محبوبم هویداست
     ز سر تا پای او انوار پیداست

246. مرا با اوست بیعت در معانی
     تو این اسرار معنی را چه دانی

247. مرا با اوست این دنیا و دینم
     ظهور او شده عین الیقینم

248. مرا از اوست این جانی که بینی
     ترا کفر است با او همنشینی

249. اگر شخصی بگوید دین من اوست
     به خونش میدهی فتوی که نیکوست

250. ترا از بهر کشتن نافریدند
     ز بهر وصل کردن آفریدند

251. تو بشناس آنکه او باب الجنانست
     بشهرستان احمد چون جنان است

252. تو بشناس آنکه او ما را یقین گفت
     یقین از گفت شاه المرسلین گفت

253. تو بشناس آنکه او سرّ معالیست
     درون نی ز غیر او چه خالیست

254. که بود آنکه محمّد گفت جانش
     بحال نزع بوسید اودهانش

255. به آن بوسه به او اسرارها گفت
     دگر او را سر و سردارها گفت

256. هم او سردار باشد اولیآ را
     هم او دیدار باشد انبیآ را

257. اگر خواهی بدانی پیشوایت
     بگویم تا بدانی مقتدایت

258. امیرالمؤمنین حیدر ولیّم
     محمّد فخر آدم شد نبیّم

259. امیرالمؤمنین اسم وی آمد
     ز بهر دیگران این خود کی آمد

260. امیرالمؤمنین باشد امامم
     که مهر اوست وابسته بجانم

261. امیرالمؤمنین نور خدایست
     دگر او نطق و نفس مصطفایست

262. امیرالمؤمنین روح روانم
     بمعنی نطق گشته در زبانم

263. امیرالمؤمنین میدان که شاه است
     مرا در کلّ آفتها پناه است

264. امیرالمؤمنین درویش آمد
     درین عالم ز جمله پیش آمد

265. امیرالمؤمنین دانای سرها
     امیرالمؤمنین از جان هویدا

266. امیرالمؤمنین شد اسم اعظم
     امیرالمؤمنین باشد مکرّم

267. امیرالمؤمنین در هر زمانی
     امیرالمؤمنین در هر مکانی

268. امیرالمؤمنین شاه ولایت
     امیرالمؤمنین جاه ولایت

269. امیرالمؤمنین راه و طریقست
     امیرالمؤمنین بحر عمیقست

270. امیرالمؤمنین شمشیر برّان
     امیرالمؤمنین خود شیر غرّان

271. امیرالمؤمنین چون ماه تابان
     امیرالمؤمنین آن اصل قرآن

272. امیرالمؤمنین قهّار آمد
     امیرالمؤمنین جبّار آمد

273. امیرالمؤمنین در حکم محکم
     امیرالمؤمنین با روح همدم

274. امیرالمؤمنین را تو چه دانی
     که بغضش رامیان جان نشانی

275. ز بغضش راه دوزخ پیش گیری
     ز حبّش درولای او نمیری

276. ترا گر دین و ایمان پابجای است
     ترا حبّش ز حق در دین عطایست

277. در این عالم بسی من راه دیدم
     همه این راه را در چاه دیدم

278. بغیر راه او کآن راه حق است
     دگرها جمله مکروهات فسق است

279. تو اندر وقف راهی ساختستی
     که ازدرس معانی باز رستی

280. برو در مدرسه تو علم حق خوان
     مده تغییر در معنیّ قرآن

281. بقرآن وقف ترکان کی حلالست
     ترا این خدمت و منصب وبالست

282. به پیشم حیلهٔ شرعی میاور
     به پیش من نباشد حیله باور

283. ترا از بهر دانش آوریدند
     ز بهر بینشت خود پروریدند

284. ترا انسان کامل نام کردند
     میان سالکانت جام کردند

285. پس آنگه ریختند در وی شرابی
     که انسان و ملک خوردند آبی

286. همه از جرعه‌اش مدهوش و مستند
     همه از جوی بیراهی بجستند

287. همه هستند و سر مستند و هشیار
     در این دنیای دون و دون گرفتار

288. برون آ از گرفتاری این چرخ
     که تا گردی چو معروفی در آن کرخ

289. ز کرخ دل برون آی و تو جان بین
     تو معروف حقیقی بیگمان بین

290. مرا خود آرزوی لامکانست
     که آنجا سرّ ما اوحی عیانست

291. جهان خود پر ز انوار تجلّی است
     ولیکن دیدهٔ تو مثل اعمی است

292. ترا انوار جانان نیست روشن
     از آن افتادی اندر چاه بیژن

293. چو افتادی بدان چه کی برآئی
     درون آتش هجران درآئی

294. برون آ خانه را روشن کن از نور
     رفیقی اندرو بنشان به از حور

295. که تا از راه بد آرد براهت
     بمعنی باشد او پشت و پناهت

296. ترا باشد رفیق نیک ایمان
     به این عالم تو باشی چون سلیمان

297. بیا تا ما و تو اسرار گوئیم
     میان خانه و بازار گوئیم

298. به اسرارت نمایم راه توفیق
     بکن این قول حقانی تو تصدیق

299. اگر این قول را خوانی به تکرار
     به او واصل شوی درعین دیدار

300. بیا و علم حقانی ز بر کن
     تو انسان را ز علم حق خبر کن

301. برو تو علم عاشق گیر در دین
     که تا گردی چو منصور خدابین

302. برو تو واقف اسرار من باش
     درون کلبهٔ عطّار من باش

303. که تا بینی که سرمستان کیانند
     میان دیدهٔ بینا عیانند

304. هرآنکس کو از این جرعه چشیده است
     دو عالم را مثال ذرّه دیده است

305. ملایک با همه انسان عالم
     طفیل مصطفی اند بلکه آدم

306. محمّد هست محبوب خداوند
     هم او بوده است مطلوب خداوند

307. هم او باشد به این اسرار محرم
     هم او باشد به یاران یار همدم

308. تو یار یار را نشناختستی
     از آن ایمان و دین در باختستی

309. تو یار یار محبوب محمّد
     بدان تا گردی از معنی مؤیّد

310. تو بشناس آنکه او اسرار دیده است
     میان اولیآ دیدار دیده است

311. تو بشناس آنکه او را حق ولی خواند
     محمّد بعد خویشش خود وصی خواند

312. تو بشناس آنکه مقصود جنان است
     معین و رهبر این کاروان است

313. تو بشناس آنکه او دانای راز است
     تو بشناس آنکه او بینای راز است

314. تو بشناس آنکه او در عین دید است
     همه گلهای معنی او بچیده است

315. توبشناس آنکه او دید اله ست
     هم او مولای خود را عذر خواه است

316. ترا حیله است ورد جان و تلقین
     از آن گندیده گشتی همچو سرگین

317. مرا با حال پاکان کار باشد
     که در پاکی همه انوار باشد

318. مرا با اهل معنی ذوق باشد
     که از عشقش درونم شوق باشد

319. مرا با اهل عرفان رازهایست
     که از دردش درونم ناله‌هایست

320. مرا جز اهل وحدت گفتگو نیست
     که گفت دیگرانم همچو او نیست

321. مرا از بحر عشقش یک دو جو نیست
     که پیشم بحر نادان چون سبو نیست

322. مرا هر دو جهان بر مثل موئیست
     به آتش سوزمش این دم که هوئیست

323. مرا از دست نادان خون شده دل
     بنادان گفتن اسرار مشکل

324. مرا کاری دگر در پیش راه است
     که عالم بر دو چشم من سیاه است

325. مقیّد مانده‌ام در دست اطفال
     یکان وقتی بدرد آید مرا حال

326. مرا از درد ایشان درد زاید
     زمانه دایمم انگشت خاید

327. خداوندا بحق جود و فضلت
     بحقّ رحمت و احسان و بذلت

328. بحقّ جمله محبوبان درگاه
     بحقّ جمله مطلوبان درگاه

329. بحقّ اولیا و انبیایت
     بحقّ اصفیا و اتقیایت

330. بحقّ جمله قرآن و کلامت
     به بیداری که داری در قیامت

331. بحقّ جملهٔ کروّبیانت
     به فضل جملهٔ روحانیانت

332. بحقّ آتش شوق محبّان
     بحقّ حالت ذوق محبّان

333. بحقّ آن یتیم زار و بیمار
     بحقّ آن اسیران نگونسار

334. بحقّ عاشقان مست اسرار
     بحقّ عارفان سینه افکار

335. بحقّ جام وصل واصلانت
     بحقّ ذکر و اوراد مهانت

336. بحقّ آن شهیدان کفن تر
     بحقّ آن یتیم دیده بر در

337. بحقّ آن شجاع سر فدایت
     بحقّ آنکه دادیش از عطایت

338. بحقّ آنکه چون منصور مست است
     بحقّ آنکه او مست الست است

339. بحقّ آدم و نوح و سلیمان
     بحقّ شیث با موسیّ عمران

340. بحقّ خضر و با الیاس و یعقوب
     بحقّ ارمیا با هود وایّوب

341. بحقّ دانیال ادریس و یحیی
     به اسماعیل و اسحق و به عیسی

342. بحقّ یونس ابراهیم امجد
     بصدق آن شعیب پاک و اسعد

343. بحقّ اولیاء ما تقدم
     بحقّ انبیاء دیده پرنم

344. بحقّ مصطفی و آل یاسین
     بحقّ مرتضی آن نور تلقین

345. بحقّ جمله فرزندان پاکش
     بحقّ عابدان خاک راهش

346. بحقّ پیروان آل حیدر
     بحقّ جانشینان مطهّر

347. بحقّ شیعهٔ شبّیر و شبّر
     بآب دیدهٔ عابد بشب تر

348. بحقّ باقر آن دریای رحمت
     بحقّ صادق آن نور حقیقت

349. بحقّ کاظم آن بحر تحمّل
     بحقّ آن رضا کان توکّل

350. بحقّ آن تقی چون باب معصوم
     بحقّ آن نقیّ کشته مظلوم

351. بحقّ عسکری آن تاج ایمان
     بحقّ مهدی آن هادی ایمان

352. بحقّ بوذر و سلمان و قنبر
     بحقّ یاسر و عمّار و اشتر

353. بحقّ بصری ومالک به دینار
     بحقّ آن محمّد واسع کار

354. بحقّ آن حبیب اعجمیم
     بحقّ خالد مکّی ولیّم

355. بحقّ عتبه با شیخ فضیلم
     بحقّ رابع سلطان کمیلم

356. بحقّ شاه ابراهیم ادهم
     به بشر حافی آن شیخ مکرّم

357. بحقّ شیخ آن ذوالنون مصری
     به بازید و شقیق آن شیخ بلخی

358. بحقّ عبد آن شیخ مبارک
     بحقّ آنکه بگرفت او سه تارک

359. بحقّ داود طائی و حارث
     بحقّ احمد حرب و بوارث

360. بحقّ عبدسهل معروف و اعلم
     به سمّاک و بدارا و به اسلم

361. بحقّ پیر رضی الدین لالا
     به حاتمّ اصم آن نور والا

362. بحقّ سرّی و آن فتح موصل
     به شیخ احمد آن عبّاد فاضل

363. بحقّ بوتراب و خضرویّه
     به یحیی معاذ آن پیر خرقه

364. بحقّ شه شجاع و مجد بغداد
     به یوسف بن حسن با شیخ حدّاد

365. بحقّ شیخ دین منصور عماد
     بحمدون قصار آن بحر اسرار

366. بحقّ مرد حق احمد عاصم
     به شیخ ما جنید آن مست قائم

367. بحقّ عمرو و آن عثمان مکّی
     به خرّاز و ابوسفیان ثوری

368. بحقّ آن محمّد بحر رویم
     به ابراهیم رقی با عطایم

369. بحقّ یوسف و اسباط و یعقوب
     بسمنون محبّ و شیخ ایوب

370. بحقّ شیخ بوشنجی و ورّاق
     بحقّ مرتعش آن شیخ دقاق

371. بحقّ فضل دین با شیخ مغرب
     بحقّ حمزهٔ طوسی و مهلب

372. بحقّ شیخ علی مرحبانی
     بحقّ احمد مسروق فانی

373. بحقّ شیخ عبدالله روعد
     بحقّ شیخ مرشد کوست سرمد

374. بحقّ پیر ذخّار کبیرم
     که او بوده بدین عالم منیرم

375. بحقّ شاه سرمستان آفاق
     که نامش مستطر بوده به نه طاق

376. بحقّ شیخ محمد حریری
     که او را بوده انفاس کبیری

377. بحقّ شیخ دشت خاورانی
     که او را بوده حکم کامرانی

378. بحقّ نالش عطار مسکین
     بحقّ رهروان راه این دین

379. بحقّ کعبه و بطحا و زمزم
     بحقّ سجده گاه باب آدم

380. که اهل علم را ده تو صفائی
     و یا بر سرنهش تاج وفائی

381. ویا رحمی بده یارب ورا تو
     که تا سازد دل درویش نیکو

382. دگر اهل معانی را حضوری
     بده تا طاعتش باشد چو نوری

383. دگر دست عدو کوتاه گردان
     بدرویشی و فقرم شاه گردان

384. چو درویشی و فقرم شد مسلّم
     زنم در کاینات الله اعلم

385. دگر اهل و عیال و خیل وخالم
     تو شان جمعیّتی ده در وصالم

386. دگر این بنده را کنج حضوری
     خداوندا بده یا خود صبوری

387. دگر از خلق دوری ذوق دارم
     ازین دوری بخود بس شوق دارم

388. وگر از خلق دارم من نفوری
     ندارم من بایشان دست زوری

389. وگر من ازگنه بسیاردارم
     ولیکن عفو تو من یار دارم

390. خداوندا دلم آزاد گردان
     به فضل خود تنم را شادگردان

391. خداوندا گنه بسیار دارم
     ولیکن جمله را اقرار دارم

392. قلم درکش باین طومار عصیان
     که غرقم اندرین دریای طوفان

393. خداوندا ترا زیبد حکومت
     که وصفت را ندانم حدّ و غایت

394. خداوندا بسی من دردمندم
     درین دنیای دون بس مستمندم

395. خداوندا مرا دنیا زبون کرد
     ز کوی عاشقان تو برون کرد

396. خداوندا ازین کویم برون کن
     بکوی عاشقانم خود درون کن

397. خداوندا بلا بسیار دیدم
     درین کو من جفا بسیار دیدم

398. محلّ آن شده کازاده باشم
     میان سالکان استاده باشم

399. خداوندا نباشد حال بی تو
     خداوندا نباشد قال بی تو

400. توئی حال و توئی قال و توئی روح
     ز تو گردان شده کشتیّ هر نوح

401. هر آنکس را که خواهی تاج بدهی
     ز ملک عافیت صد باج بدهی

402. هرآنکس را که خود را یار خوانی
     ز خواب غفلتش بیدار خوانی

403. خداوندا توئی درمان و دردم
     به رحمت سرخ گردان روی زردم

404. خداوندا مرا مقصود دین است
     کزویم علم شرعی در نگین است

405. خداوندا مرا در علم جان ده
     تو این اسرار پنهانم عیان ده

406. خداوندا توئی حلال مشکل
     ز تو باشد مرا دیدار حاصل

407. خداوندا ز تو خواهم امانی
     که حلّ مشکلات این جهانی

408. خداوندا اگرچه اهل عالم
     بسوی دیگران دارند مقدم

409. مرا چون تو نباشد یار و همدم
     ز دین مصطفی هستم مکرّم

410. بحمدالله که عطّار فقیرت
     شده در ملک معنی چون اسیرت

411. خداوندا به او فضل و کرم کن
     برو علم معانی خوان و دم کن

412. خداوندا ز تو انعام خواهم
     ز خنب عافیت صد جام خواهم

413. خداوندا مرا از تن رها کن
     ز فضل خویشتن اینم عطا کن

414. خداوندا دگر طاقت ندارم
     تو زین وحشت سرا بیرون درآرم

415. تمام اولیا از وی بجستند
     که از مکر چنین مکّاره رستند

416. خداوندا ز تو اینم مراد است
     که آزادی و فردی در نهاد است

417. خداوندا به پیشت سهل باشد
     که کار این چنین مسکین برآید

418. خداوندا فراغت خواهم از تو
     بده تا گرددم زاینحال نیکو

419. خداوندا ازین دریای جودت
     بده یک قطره تا آرم سجودت

420. مرا از بحر جودت شبنمی بس
     ز داروخانه‌ات یک مرهمی بس

421. اگر بدهی تو از خورشید نورم
     برد ماه معانی تا به طورم

422. خداوندا تو احمد کن شفیعم
     که تا دنیا و دین گردد مطیعم

423. خداوندا به ذات پاک حیدر
     بکن این جسم و جانم را منوّر

424. خداوندا مرا ده آشیانی
     به کنج عافیت بدهم مکانی

425. که تا این پنج روزه عمر باقی
     به طاعت صرف سازم همچو ساقی

426. خداوندا از آن ساقیّ کوثر
     شرابم ده که تا گردم منور

427. خداوندا ز تو خواهم پناهی
     که از ظلمت شدم مثل گیاهی

428. خلاصی ده از این ظلمت تو ما را
     که تا یابم ز تو نور بقا را

429. خداوندا درین محنت فسردم
     ز هستیهای خود کلیّ بمردم

430. خداوندا مرا انعام دادی
     ز بحر حیرتم صد جام دادی

431. خداوندا ترا حکم جلالست
     از آنم شاعری سحر حلالست

432. خداوندا ز تو گفتم عطایست
     که اوراد ملایک در سمایست

433. خداوندا مرانظمی روانست
     که مقصود همه انسانیانست

434. خداوندا توام این نطق دادی
     نظام ملک عالم را نهادی

435. خداوندا تو میدانی که عطّار
     نرفته یک قدم بی نظم اسرار

436. خداوندا نیم زرّاق و سالوس
     نکردم تختهٔ خسران بکالوس

437. خداوندا به دین مصطفایم
     به اسرار علیّ مرتضایم

438. خداوندا به فرزندان حیدر
     گناه بنده را بخشی چو بوذر

439. خداوندا دعا زین به ندارم
     شفیعم او بود روز شمارم

440. شفاعت خواه من در روز محشر
     علیّ مرتضا شبّیر و شبّر

441. مناجاتم بنام مرتضا ختم
     که او بوده میان اولیا ختم

442. سخنها دارم از سرّ معانی
     ولی موقوف کردم تا ندانی

443. بگفتار عجایب در پریدم
     ازو مقصود صد معنی بدیدم

444. در این معنی مرا حالی عجیب است
     که درگفتار من سرّی غریب است

445. یکی روزی مرا یک مشکلی بود
     که درآن مشکلم بس حاصلی بود

446. بخود گفتم که این مشکل کجا حل
     کنم چون هست پیشم نامحصل

447. روان سوی کتب خانه دویدم
     ز بعد ساعتی بروی رسیدم

448. کتبها را ز یکدیگر گشادم
     کلید علم را دروی نهادم

449. به آخر گشت آن مشکل مرا حل
     نماندی از معانی هیچ مهمل

450. بشد کلیّ همه حل مشکلاتم
     ازین قصه چکید آب حیاتم

451. نظر در روی دیگر نیز کردم
     از او یک شربتی دیگر بخوردم

452. چنین گوید حکیم روح افزای
     که در ملک هری بودی سه تن رای

453. سه عیار و دلیر ملک و شبگیر
     که در رفتار پر می‌برد از تیر

454. سه عیاری که از تزویر ایشان
     تمام ملک در تدویر ایشان

455. بغایت در کمال علم و دانش
     عجایب نامشان در آفرینش

456. بزور فکر و مکر و علم تلبیس
     ببرده گوی از میدان ابلیس

457. همه شاهان بایشان فخر کردی
     که دشمن را به ایشان مکر کردی

458. بسی در ملک عالم سیر کردند
     مساجدهای عالم دیر کردند

459. بنوک نیزه تنها چاک کردند
     بسی مردم بزیر خاک کردند

460. بسی خوردند مال مستمندان
     بسی بردند تاج جمله شاهان

461. یکی پیری و استادی در این کار
     بدایشان را که اسمش بود عیّار

462. بعیّاری و مردی بود مشهور
     ولکین این جهان را بود مزدور

463. هرآنکس کو بعالم شهسوار است
     به آخر زیر مرکب استوار است

464. هرآنکس کو ز دنیائی شود مست
     شود این همت امید او پست

465. هرآنکس کو بمکر و حیله یار است
     به آخر گردنش در زیر بار است

466. هر آنکس کو شود مزدور مخلوق
     بناله نای حلقومش چوآن بوق

467. هر آنکس کو بمخلوقی زند دست
     شود این همت والای او پست

468. کمال خدمت مخلوق حیف است
     نیازی بهر خالق چون صحیف است

469. هرآنکس کو سری دارد براهش
     خدا دارد مراورا در پناهش

470. وگرنه سر رود گر سر بتابی
     به هر دو کون خود عزّت نیابی

471. اگر تو مرد حقّی‌ای برادر
     چرا گردی بگرد آنچنان در

472. هر آنکس کو در مخلوق داند
     خدا او را ازین درزود راند

473. برو پیش حق و آن باب احمد
     کزین در نور بینی مثل اوحد

474. من از باب نبی دربان شدستم
     ولی آن در بروی غیر بستم

475. بعیاری ربودم گوی توحید
     ز میدان سخن کو مرد تجرید

476. مکن از پیر عیّارت فراموش
     که او بد در جهان خود دیگ پر جوش

477. بسی فتنه ازودر دین بزائید
     بسی انگشت درویشان بخائید

478. در آن عصر او دومه میریمن بود
     به سالی او دو ساعت پیش زن بود

479. ور عزّت نبود و دانش دین
     ولیکن نیک میدانست او کین

480. به بدکاری و حیله بُد چو شیطان
     نبد کس در جهان چون او زبان دان

481. زبان بکری و عمری و تازی
     زبان هندوی پیشش چو بازی

482. زبان ترک و لرّ و کور و شل هم
     زبان فارسی و اعراب خل هم

483. زبان اُزبکی با لفظ قلماق
     همه دانسته بودی تا به اویماق

484. زبان اهل چین و ملک نیمروز
     همه دانسته بود و گشته فیروز

485. ورا درعلم عیّاری کتبها
     همه را درس گفته او بشبها

486. به عیّاران عالم خنده کردی
     به طرّاران هر جا حیله بردی

487. بدند آن سه نفر خود زیر دستش
     که در این علم بودند پای بستش

488. بروز و شب به پیش حیله آموز
     تمام خلق از ایشان در جگر سوز

489. یکی روزی بهم در مکر عالم
     همی گفتند بس ازدور آدم

490. بگفت آن پیر با ایشان که یاران
     بعیّاری سبق بردم ز شیطان

491. چو من درملک عالم نیست عیّار
     همه شاهان مرا باشد خریدار

492. چو عجب و نخوت آمد در دماغش
     یکی روغن بریزد درچراغش

493. کز آن روغن بسوزد همچو عودی
     برآید از دماغش زود دودی

494. یکی گفتار ز یارانش که ای پیر
     ز عیاری شنیدم من بشبگیر

495. بگفت او همچو عیّاران بغداد
     ندارد در همه عالم کسی یاد

496. بملک این جهان مشهور شانند
     که کس این علم به ز ایشان ندانند

497. ز میدانشان نبرده خلق این گوی
     که باشد پیش ایشان مثل یک جوی

498. هم ایشان قلعهٔ زابل گرفتند
     هم ایشان خاک عیاری برفتند

499. چو بشنید این سخن آن پیر عیار
     بگفتا من نیم چون نقش دیوار

500. بعالم مثل من عیار نبود
     بطرّاریّ من طرّار نبود

501. روم از بهر عیاری ببغداد
     کنم بر جان عیارانش بیداد

502. بطرّاران بغداد آن کنم من
     که در ملک همه جاروب بی تن

503. بعیاران نهم من بار خود را
     که تا ایشان بدانند کار خود را

504. بعیاری ببندم پای ایشان
     کنم ویرانه من خود جای ایشان

505. بعیاری سر ایشان بیارم
     تمام ملک را زرچوبه دارم

506. ز ایشان نام عیاری برآرم
     شود این نام در دنیا چو یارم

507. به ایشان آن کنم که گربه با موش
     ز ایشان من برم هم عقل و هم هوش

508. در این بودند سلطان کس فرستاد
     به پیش آن ظهیر ملک بیداد

509. روان شد پیش شاه و گفت حالش
     ز طرّاران بغداد و زمالش

510. بگفتا صد تمن از مال بغداد
     بیارم نزد تو ای شاه با داد

511. در این عالم بعیاری از ایشان
     برم خود تاج شاهانشان چو خویشان

512. بعیّاری حکیمم نه بهایم
     به ایشان در دمم من صد عزایم

513. بشه گفت و اجازت داد شاهش
     ز عیاران خود پرسید راهش

514. بگفتند ای بزرگ ملک ایران
     کمر بندیم پیشت همچو مردان

515. به جان بازیم سر در پیش پایت
     عطا دانیم ما خود هر بلایت

516. ز تو دوری نخواهیم ای خداوند
     گر اندازی تو ما را در غل و بند

517. ترا تنها نمانیم اندرین راه
     ز حال و کار تو باشیم آگاه

518. بگفتا پیر تنها کارم افتاد
     ز عیّاری من صد بارم افتاد

519. به تنهائی کنم اینکار در دهر
     که بعد از من بگویند در همه شهر

520. به غیر از نام من نامی نباشد
     بصید من دگر دامی نباشد

521. بخود این راه را خواهم بریدن
     بخود این زهر را خواهم چشیدن

522. ز یاران یک نفر را کرد همراه
     که تا باشد ز راه و شهر آگاه

523. وداعی کرد با یاران همدم
     بگفتا خود مرا بودید محرم

524. بهمت یار من باشید هر روز
     که تا آیم ازین ره شاد و فیروز

525. بگفتند ای تو ما را نور دیده
     ز خوردی جمله ما را پروریده

526. تمام همّت و صد دیک جوشان
     دهیم از بهر تو با خرقه پوشان

527. بغیر ذکر خلقت ما نگوئیم
     بغیر خاکپایت ما نجوئیم

528. بغیر آنکه گوئیمت دعائی
     ز دست ما چه آید جز ثنائی

529. روان شد شیخشان با یک مریدی
     ز من بشنو که در معنی رسیدی

530. بسوی ملک بغداد او روان شد
     بزیر میغ عیّاری نهان شد

531. در آن ره کس ندید او را که چون رفت
     که تا در ملک بغداد او درون رفت

532. به یک میلی ز بغداد او باستاد
     بگفتا ای رفیق نیک اسناد

533. تو اینجا باش تا در شهر سیری
     کنم تا خود ازو بینیم خیری

534. بطور روستائی شهر گردم
     که کس نشناسدم که من چه مردم

535. بطور روستائی یک حماری
     بیاورد و سواره شد چو عاری

536. دگر آورده بر یک بز زجائی
     بگردن خود ببستش یک درائی

537. بسوی شهر بغداد او روان شد
     مر او را آن بُزک از پس دوان شد

538. چو دروازه بدید آن مرد عیّار
     بگفتا سخت دارد برج و دیوار

539. بدروازه رسید ودر درون شد
     بتقدیر خدا او خود زبون شد

540. بتقدیر خدا تن در قضا ده
     بحکم او قضایش را رضا ده

541. هرانکو از قضا گردن بتابد
     بجنّت او معیّن جا نیابد

542. بتقدیر خدا جمعی حریفان
     همی رفتند تا خانه بعمران

543. بشب بودند عیّاران بغداد
     بیکجا جمع بر دستور شدّاد

544. بیکدیگر ز احوالات عالم
     همی گفتند خود از بیش و از کم

545. مقرّر بود هر سه تن به یک روز
     بیارند نعمتی از خوان فیروز

546. در آن روزی که عیّار جهان گرد
     بیامد پیش دروازه یکان فرد

547. بُدند آن سه نفر آنجا ملازم
     که حکم این چنین برگشت جازم

548. که ناگه اندر آمد خر سواری
     به پشت مرکبش خود بود باری

549. دگر با او بزی فر به چو ماهی
     بگفتند اوست مقصود کماهی

550. یکی گفتا بُزک را میربایم
     که تا باشد به پیش او عطایم

551. دگر گفتا خرک خود حقّ من شد
     مثال جان که درمعنی بتن شد

552. دگر گفتا لباس و جامه‌اش را
     برم تا خود بگردد مست و شیدا

553. مراورا چون علایق بوده بسیار
     از آنش من مجرد سازم این بار

554. هر آن رستائیی کاینشهر بیند
     مجرّد بایدش تا بهر بیند

555. مجرّد شو که تا لؤلؤ بیابی
     وگرنه اندرین دریا چو آبی

556. گر این رستای را شهری کنم من
     در این ملک چنین بهری کنم من

557. مراورا پاک سازم از علایق
     که تا بیند بدو نیک خلایق

558. بیکدیگر دویدند از پیش زود
     که تا او را بسوزانند چون عود

559. یکی برجست وبز را زود بگشاد
     به پردُم بست زنگش را چو استاد

560. دگر گفتا به پیشش کای عزیزم
     غریب ملک باشی تو در این دم

561. جهت آنکه بشهر مایکان زنگ
     بپای اسب می‌بندند خود تنگ

562. بر آن پر دُم چرا بستی تو این را
     ندانستی تو خود آیین زین را

563. چو بشنید این سخن آن مرد عیار
     نظر اندر عقب کرد او چو پرکار

564. بدید او که بزک را برده بودند
     به او این شعبده خوش کرده بودند

565. یکی اندر عقب آمد چو برقی
     ازو پرسید کی دانای شرقی

566. یکی بُز داشتم همچون نبیدی
     ز من بردند این ساعت تو دیدی

567. بگفتا دیدم ایندم یک بُزک را
     یکی شخصی همی بردش بد آنجا

568. به این کوچه ببرد او زود دریاب
     که تاگیری بزت را همچو سیماب

569. بگفتا ای برادر تو خرم را
     دمی از بهر حق میدار اینجا

570. بگفتا زود رو ای مرد ابله
     که گیری تو بزت را برهمین ره

571. بگفتا من مؤذن باشم اینجا
     در این مسجد همی خوانم من اسما

572. معطل خود مکن ما را در این کوی
     روان نزد من آی و حال خود گوی

573. خر خود را سپرد او روان شد
     بسوی کوی بزغاله دوان شد

574. یکی عیار پیش راه او رفت
     گرفت او دامن او را یکان رفت

575. که از بهر خدا فریاد من رس
     که هستم من دراین ملک تو بی کس

576. غریب و مستمند و زار و افکار
     درین ساعت بحال خود گرفتار

577. ز من بشنو که گویم حال خود را
     بدرد آید دل تو بر من اینجا

578. یکی دکان صرافی گشادم
     شه این ملک بس جوهر بدادم

579. مرا در گنج او خود راه باشد
     به پیش شاه ما را جاه باشد

580. جواهرهای او سازم نگین‌ها
     کنم بر تاج او پرچین بیک جا

581. من آن تاجش بصندوقی نهادم
     بزیر جبّه‌اش طوقی نهادم

582. رسیدم من باین موضع که هستی
     بلا بر جان من آمد زمستی

583. یکان جامی ز دست شه چشیدم
     من این زهر هلاهل را ندیدم

584. فتاد از دست من صندوق جوهر
     در این چاه ای برادر بهر داور

585. اگر صندوق من از چه برآری
     دو صد دینار حق تست یاری

586. دگر تا زنده باشم من غلامت
     بجان خود نیوشم من پیامت

587. بهر چه حکم فرمائی چنانم
     سر کوی تو باشد چون جنانم

588. گر این صندوق من از چه برآید
     مرا دنیا و دین بیشک سرآید

589. چو بشنید این سخن عیار نادان
     بگفتا یافتم من گنج پنهان

590. بفرصت گنج شه ازوی ربایم
     به پیش شه روم با او بیایم

591. همه احوال عالم باز دانم
     من این تاج مرصّع را ربایم

592. مرا از او بسی نیکو شود کار
     که او باشد درین ملکم هوادار

593. بجان و دل بگفتا ای برادر
     برآرم ازچهت صندوق جوهر

594. نگیرم از تو من خود هیچ انعام
     که داری در مقام قرب شه کام

595. مرا باید چو تو یاری در آفاق
     که تا خلقان مرا گردند مشتاق

596. بیاری توام باشد مددها
     که خلق نیک داری روی زیبا

597. کشید از تن تمام جامه‌اش را
     درون چاه شد عیّار رعنا

598. چو اندر چاه رفت آن مرد ساده
     گرفت آن جامه‌هایش رند زاده

599. روان شد سوی عیّاران دیگر
     که کرده بدمرا ورا خاک بر سر

600. چو عیّاران بهم اندر رسیدند
     همه اسباب خودرا پخته دیدند

601. روان گشتند دردم پیش یاران
     برو تاریک گشت آنچه چو زندان

602. چو اندر ته رسید و خار و خس دید
     برآمد از درونش آه تجرید

603. بگفتا ختم عیّاری همین است
     که چاهی این چنین زیر نگین است

604. در این چه کار تو اکنون تباه است
     که این چه بر تو چون قطران سیاه است

605. توخلقی سالها افکنده در چاه
     به آخر اوفتادی خود درین راه

606. ز بهر مردمان چه‌ها بکندی
     به آخر خویش را دروی فکندی

607. بگشت افلاک و افکندت بدین خاک
     ز بس که شعبده کردی در افلاک

608. ز بس که داغها بر جان خلقان
     نهادی اوفتادی خودبدین سان

609. ز بس که نالهٔ بیدل شنیدی
     نکردی رحم تا آخر بدیدی

610. ز بس که کردهٔ دلها جراحت
     به آخر اوفتادی در قباحت

611. ز بس که راه رفتی در سیاهی
     سپیدی کم نمودی در سیاهی

612. ز بس که جامهٔ مردم کشیدی
     به آخر با تو کردند آنچه دیدی

613. ز بس که در علوّیها پریدی
     بآخر خویش در سفلی بدیدی

614. ز بس که خلق را بازی بدادی
     به آخر خویش در بازی نهادی

615. ز بس که در جهان برجان خلقان
     تو بار غم نهادی خود بدین سان

616. به آخر زیر باری لنگ و مجروح
     ز تو یک قالبی مانده است بی‌روح

617. هر آن چیزی که در این مرز کاری
     ببار آرد اگر صدلون باری

618. همان خود کشته را هم بدروی تو
     چنین گفته است آن استاد نیکو

619. به آخر آنکسی کو زجر کرده است
     همه طاعات خود بی اجر کرده است

620. هر آنکس کو گرفتار بدن شد
     درون چاه او بی‌خویشتن شد

621. هر آن عارف که در دل نور حق داشت
     ز توحید معانی صد سبق داشت

622. برو ای یار با حق راست می‌باش
     جهان گو آتش خود خواست میباش

623. اگر خلقان همه دشمن شوندت
     چو او خواهی کجا باشد گزندت

624. برو خود راز مکر و حیله کن پاک
     برون آ از چنین چاهی تو چالاک

625. هر آنکو در چنین چاهی درون شد
     بچاه هستی خود سرنگون شد

626. ز هستی مکر زاید علم تقلید
     برو تو نیست شو در علم توحید

627. که تاگردی تو هست هر دو عالم
     به انسان خود رسد فیضت دمادم

628. ترا در علم معنی راه دادند
     بدستت پنجهٔ الله دادند

629. ترا از شیر رحمت پروریدند
     براه چرخ قدرت آوریدند

630. ز عرشت ساختند خود سایبانها
     مر او را ساختند از در زبانها

631. ز بهر فرش اقدامت ورقها
     میان آب ماهی کرد پیدا

632. ز سیصد شصت و شش انهار مقصود
     میان چار عنصر کرده موجود

633. خدا انسان بقدرت آفریده است
     درو بسیار حکمت آفریده است

634. باوّل نطفه‌اش را در رحم کرد
     چهل روزش نگاهی کرد خود فرد

635. بگرم و سرد دادش خود قمر قوت
     که تا گردید او برمثل یاقوت

636. چهل روز دگر کردش عطارد
     نظرها خود بسی در عین وارد

637. چهل روز دگر زهره رفیقش
     باو می‌خواند خود علم طریقش

638. چهل روز دگر خود آفتابش
     بنور خود گرفته در نقابش

639. ز بعد این بیاید روح انسان
     که هستم من بتو خود جان ایمان

640. ز بعد این نظر مرّیخ دارد
     چهل روز دگر او بیخ دارد

641. پس از مریخ آمد مشتری‌اش
     نظرها بود با او بس قوّی‌اش

642. نظر کردش زحل آنگه بزادش
     از آن عالم به این عالم نهادش

643. ز بعد این نگر تا چار سالش
     نظر دارد قمر در عمر و مالش

644. ز بعد چارتا پانزده نظر شد
     عطارد را از این معنی خبر شد

645. مراو را پرورش دارد عطارد
     باو صد بازی آرد همچو شاهد

646. ز پانزده تا به سی و پنج سالش
     کند زهره نظر در عین حالش

647. ازین چون بگذرد تا پنج و چل سال
     نظر دارد باو خورشید در حال

648. وزین چون بگذرد خوشحال گردد
     به پنجاه و به پنجش سال گردد

649. نظر دروی کند مریخ چون نور
     که تا گردد هم او دانا و مستور

650. ازین تاریخ هم تا شصت و پنج سال
     بود او مشتری را در نظر فال

651. بدور دیگرش دارد ز حل فکر
     که این معنی بود در حکمتش بکر

652. ترادر پرورش این جاه دادند
     ز اسرارت دل آگاه دادند

653. هر آن چیزی که در کلّ جهان است
     بعرش و فرش و کرسی‌اش نهان است

654. همه همراه تو کرده است ای نور
     ز بهر آنکه باشی پاک و مستور

655. اگر تو خویش را نشناختستی
     بنامت نام کل انعام بستی

656. ز تو بر جاست نام عز و شاهی
     ز تو بهتر شده هر شیی که خواهی

657. هر آنکس کو نشد انسان کامل
     مراو را کی بود زاد ورواحل

658. ترا حق درکمال خود چه‌ها گفت
     ز انوار تجلیّ‌ات عطا گفت

659. ز قرآن سنگدل را نیست تبدیل
     ولی سنگش پس از طیر ابابیل

660. عدوی حق که بت از سنگ دارد
     عجب نبود که بروی سنگ بارد

661. تو اندر اینجهان از بهر اوئی
     نه درچوگان دنیا همچو گوئی

662. تو اندر این جهان آزاد و فردی
     بکن کاری تو گر امروز مردی

663. چو مردان راه مردان رو در این راه
     اگر هستی ز سرّ کار آگاه

664. ز سرّ کار آنکس آگهی یافت
     که او باسالک ره همرهی یافت

665. برو تا سالکت این ره نماید
     میان چاه کفرت مه نماید

666. ز سالک جمله ایمان می‌توان یافت
     درون باغ ریحان می‌توان یافت

667. ز ریحان بوی سنبلهای شاهی است
     ترا آن بوی از فیض الهی است

668. مدار ملک عالم بر تو ختم است
     ولی بر مرد نادان رحم حتم است

669. بدان ای مرد دانا اصل خود را
     ز بعد اصل میدان وصل خود را

670. بهر چه در زمین وآسمانست
     بتو همره مثال کاروانست

671. بتو گویم یکایک گوش گیرش
     ز جام بادهٔ من نوش گیرش

672. بدان کافلاک نه باشد بحکمت
     که آن عالم کبیر آمد بقدرت

673. وجود تو صحیفه است همچو ایشان
     بظاهر او صغیر است پیش نادان

674. بگویم تا بدانیش یکایک
     معاد و مبدأت بشناسی اندک

675. به اول موی باشد خود دوم پوست
     سیم عرق و چهارم گوشت با اوست

676. عصب پنجم به ششم هست فضله
     بهفتم مغز و هشتم هست عضله

677. چو اندر نُه رسی میدان تو ناخن
     برو با نُه فلک تو خود صفا کن

678. دگر جمله کواکب هفت میدان
     بروی آدمیش نغز میخوان

679. بتو همراه این هفت همچو سدّ است
     یکایک گویمت این دم که حدّ است

680. دلت شمس است و معده چون قمردان
     زحل شُش باشد و او را ثمر دان

681. جگر باشد رفیق مشتری‌ات
     ازو باشد حرارت پس قوی‌ات

682. بود مریخ زهره زُهره کرده
     عطارد دان سپرز و غیر روده

683. بقول دیگران نوع دگر دان
     بتو کردم من این گفتار آسان

684. ز اجسامت شماری گر بگویم
     وجودت را به آب روح شویم

685. هر آن چیزی که در آفاق باشد
     به انفس همنشین با طاق باشد

686. ز احوال بروجت خود خبر نیست
     ز اشجار وجودت خود ثمر نیست

687. بگویم شمّهٔ از برج افلاک
     که با تو همرهندی خود باین خاک

688. به آن عالم که کُبری نام دارد
     دوانزده بروجش نام دارد

689. در اجسامت شمار او بگویم
     دو عالم را نثار او بگویم

690. دو چشمت با دو گوش و بادوبینی
     دهان و ناف بادو مقعدینی

691. دو سینه را شماره کن به آن ده
     دوانزده ببین در عینت ایمه

692. قمر را دان منازل بیست و هشت است
     بر افلاک بروجش جای گشت است

693. درون جسم آدم هفت عضو است
     بهر عضوی مرا او را چار جزواست

694. دگر ارکان عنصر چار میدان
     تو نامش امّهات کون میخوان

695. ز سر تا گردنت خود آتشین است
     ز سینه تا بنافت بادبین است

696. ز نافت تا برُکبه آب رحمت
     از او پایان نگر خود خاک قدرت

697. بقول دیگران این نکته دانی
     بیا برگو که عمر رفته دانی

698. بنوع دیگری گویم تو بینوش
     که خون آدمی باد است در جوش

699. چو بلغم آب و سودا خاک باشد
     که در چشم بدان غمناک باشد

700. ز صفرا آتش آمد دروجودم
     به آخر سوخت در عشقش چو عودم

701. دگر از عالم کبری بگویم
     حدیث عالم صغری بگویم

702. چهار و صد چهل با چار کوه است
     بهمراهیّ انسان باشکوه است

703. بدین جسم محقر نیز نیکوست
     که چنداست استخوان عضو در پوست

704. دگر گویند کوه قاف اعلا
     در آن سیمرغ باشد مرغ زیبا

705. تو میدان روح انسانی است سیمرغ
     به آخر می‌شود این جسم بی مرغ

706. دگر در این جهان هفت است دریا
     در اجسامت بمثل اوست برپا

707. بگویم هفت دریا در وجودت
     به اول چشم و دیگر شد دو گوشت

708. دگر آب دهن با آب بینی
     دگر شاش و منی را هفت بینی

709. دگردر این جهانست هفت اقلیم
     بجسمت هفت عضو آمد به تسلیم

710. دگر میدان حواس ظاهری را
     تو حس مشترک دان باطنی را

711. اگر داری ز بهر این فلک نهر
     فلک اعظم شناس و گرد شش قهر

712. به قهر خود همه افلاک اعلا
     بگرداند بمثل آسیاها

713. مر او را در شبانروزی چه سیراست
     بسیصد شصت و پنج از دهر دیر است

714. درین درجات او خود سیر دارد
     بدرجه شصت دقیقه خیر دارد

715. بود هر یک دقیقه ثانیه شصت
     چو هر ثانیّه باشد ثالثه شصت

716. ز ثالث تا بعاشر در حساب است
     که بیست و دو هزار و بیست بابست

717. تو بیست و دوی دیگر کن شماره
     که نقش این دم تست این ستاره

718. هر آنکس کو ز رحمت بهره‌مند است
     مر او را این مراتب خود پسند است

719. همه همراه تو باشند ای جان
     تو غافل بودهٔ ازحال ایشان

720. همه اشیاء ز بهرت خادمانند
     ملایک راهدار تو چو جانند

721. هر آن سالک که پیشم راه دارد
     بعالم او دل آگاه دارد

722. تو ای انسان بمعنی کان لطفی
     همه اشیا درون تست مخفی

723. بدان خود را که تا خود از کجائی
     که با نور الهی آشنائی

724. بدان خود را که توذات شریفی
     چو آب زمزم و کوثر لطیفی

725. بدان خود را که تو با جان رفیقی
     به حکمت خود شفیقان را شفیقی

726. بدان خود را و آزاد جهان شو
     چو عیسی برفراز آسمان شو

727. بدان خود را و واقف شو ز سرها
     که سر باشد رفیق مرد دانا

728. بدان خود را و با حق آشنا شو
     تمام اولیا را پیشوا شو

729. بدان خود را که تو از بحر اوئی
     چو قطره غیر بحر او نجوئی

730. بدان خود را که تا عطّار گردی
     بگرد نقطه چون پرگار گردی

731. بدان خود را که آخر گر ندانی
     درون دایره در جهل ما نی

732. بدان خود را و با درد آشنا شو
     ز کوی عاقبت بیرون چو ما شو

733. بدان خود را اگر تو یار مائی
     وگرنه ژاژ با خلقان بخایی

734. بدان خود را و در خود بین تو او را
     شکن بر سنگ تقوی این سبورا

735. بدان خود را که هم تو جسم و جانی
     به آخر در معانی لامکانی

736. بدان خود را که شمس از خادمین است
     شده از آسمان شمع زمین است

737. بدان خود را که چرخ و کوکب و ماه
     همه هستند خادم پیشت ای شاه

738. بدان خود را که مقصود الهی
     بدرویشی توسالک پادشاهی

739. بدان خود را و خود را کن فراموش
     تو جوهر ذات را میدان و بخروش

740. بدان خود را که تا مظهر ببینی
     ز وصلت نامه‌ام اظهر ببینی

741. بدان خود را که حلّاجم چنین گفت
     که از اسرارنامه دُر توان سفت

742. بدان خود را که مرغ لامکانی
     کتاب طیر ما را آشیانی

743. بدان خود را و خسرو دان تو معنا
     الهی نامه گفته‌ست این معمّا

744. بدان خود را که پند من شفیق است
     مصیبت نامه‌ات این دم رفیقست

745. بدان خود را که بلبل نامه‌داری
     به اشترنامه کی همخانه داری

746. بدان خود را اگر تذکیره خوانی
     جمیع اولیا را دیده دانی

747. بدان خود را که این معراج نامه
     به هفتم آسمان دارد علامه

748. بدان خود را که این مختارنامه است
     دو عالم را از و دانه و دام است

749. بدان خود را جواهر نامه کن کوش
     بشرح القلب من فی الحال می نوش

750. بدان خود را که این هفده کتب را
     نهادم بر طریق علم اسما

751. شمار بیت اینها را بگویم
     من از کشف معانی تخم جویم

752. دویست و دو هزار و شصت بیت است
     برای سالکان هر بیت بیت است

753. مرا در علم و حکمت بس کتبها است
     ولیکن آن به پیش مرد داناست

754. هر آن شخصی که خواند او تمامش
     بهشت عدن می‌باشد مقامش

755. همه علمی به پیش او مکمل
     همه حکمت به پیش او مسجل

756. هر آن دانا که آن جمله نیابد
     بجهد وسعی خود دو سه بیابد

757. تمام علم و حکمت اندرین دوست
     طریق اولیا میدان در این کوست

758. همه در این کتب پیدا ببیند
     ازو مقصود هر دو کون چیند

759. کدامند این کتب ای یار شبخیز
     که دارد او دمی همچون قمر تیز

760. کتاب جوهر الذاتست و مظهر
     بود در پیش دانای مطّهر

761. همه در پیش دانا هست روشن
     به پیش عارفانش همچو گلشن

762. هر آنکس را که دولت بختیار است
     مراورا این کتبها در کنار است

763. هر آنکس کو بحیدر راه بین شد
     بجوهر ذات و مظهر همنشین شد

764. هر آنکس کو محبّ هر دو پور است
     مراورا این کتبها همچو نور است

765. دو پور و دو کتب از بهر شاه است
     دگرها غرق دریای گناه است

766. هر آنکس کو ازین بحر است آگاه
     صفات ذات او شد قل هوالله

767. محمّد بود از بهر حق آگاه
     نمی‌دانی از آن گم کردهٔ راه

768. به ره از هستی خود شو گریزان
     که تایابی مقام قرب جانان

769. ترا چندانکه گفتم غیر کردی
     بمعنی خویش را در دیر کردی

770. دریغا سی ونه سال تمامت
     بکردم درمعانیها سلامت

771. همه اوقات من در پیش نادان
     برفت از دست کو مرد صفادان

772. ولیکن شکر گویم صد هزاری
     که دارد ملک اسرارم مداری

773. دوعالم گر ازین اسرار گویند
     نه براین شیوهٔ عطّار گویند

774. بحمدالله که عارف راز دار است
     چو اشترهای مستم در قطار است

775. مرا ملک سلیمان درنگین است
     که انسانم بمعنی همنشین است

776. ز بهر عارفان دارم کتبها
     که گویندم دعا در صبح اعلا

777. هلا ای عاشق مست سخندان
     ترا باشد همه اسرار در جان

778. بگویم با تو حال دین و تقوا
     اگرداری دمی با من مدارا

779. ز آدم تا به این دم علم دارم
     چو تخم عشق درجانت بکارم

780. ز آدم نور عرفان گشت پیدا
     ولی در پرده پنهان بود آنجا

781. بدور مصطفی کرد اوظهوری
     بجان حیدر آمد او چو نوری

782. ز حیدر شاه بشنید و نبی گفت
     به همراهان اهل فسق کی گفت

783. ز آدم تا بایندم سر همو گفت
     یکی منصور بی دانش فرو گفت

784. سرش اندر سر اینکار رفت او
     مرا خود او همی گوید که رو گو

785. وگرنه من کیم یک مستمندی
     چو صیدی اوفتاده درکمندی

786. کمندم او فکند و صید اویم
     ز چوگانش در این میدان چو گویم

787. رو ای درویش سالک راه او گیر
     شنو اسرار معنیهاش از پیر

788. برو در لو کشف بنگر زمانی
     اگر داری بکویش آشیانی

789. که تا حل گرددت اسرار مشکل
     شوی اندر طریقت مرد کامل

790. ترا انسان کامل می‌توان گفت
     منافق را چو جاهل می‌توان گفت

791. اگرداری ز علم دین تونوری
     تو داری در دو عالم خوش حضوری

792. تو داری آنچه مقصود جهان است
     از آن جایت بچارم آسمانست

793. بیا این گنج را سرپوش بردار
     که تا بینی تو روی خوب دلدار

794. بیک صورت بیک معنی بیک حال
     همو باشد درون این زمان قال

795. ولیکن خاص دیگر یار دیگر
     برون پرده خود اغیار دیگر

796. بیک جوزی که نامش چار مغز است
     تو اصل روغنش میدان که نغز است

797. دگرها را بباید سوختن زود
     که تا از وی برآید بوی چون دود

798. دگر آن روغنش گر در چراغی
     بمانی و بسوزیش چو داغی

799. ازو مقصود دیگر نیز زاید
     که پیش اهل معنی رو نماید

800. شعاع او نمی‌دانی و رفتی
     همان بهتر که اندر خاک خفتی

801. تو این خورشید انور را نبینی
     چو کوران بر سر رهها نشینی

802. کسی کو روز این خورشید نادید
     بشب او شمع ما را او کجا دید

803. جهان اندر جهان خورشید و نور است
     وگراندر جنان رضوان و حور است

804. مرا با اصل اینها کار باشد
     هم اویم دلبرو دلدارباشد

805. چو بد اصلی ندانی اصل خود را
     ترا کی باشد اندر کوی ما جا

806. تو ناپاکی و هم ناپاک زاده
     ز حتّ شهسوار ما پیاده

807. هر آنکس را که حبّ حیدری نیست
     شعاع روی او خود انوری نیست

808. هر آنکس کو باین ره راه برده
     ز عرش هفتمین خرگاه برده

809. بیا در راه حق جان را فدا کن
     پس آنگه کار خود با او رها کن

810. بیا و صدق خود بر صادقان خوان
     تو حال معنوی بر عاشقان خوان

811. میا درخانهٔ مستان تو هشیار
     اگر هستی تو واقف خود ز اسرار

812. اگر آئی چو ایشان مست گردی
     بدور مالکان پابست گردی

813. ولیکن هر که صالح نیست چون ما
     ندارد او میان اولیا جا

814. اگر هستی تو قابل جای داری
     تو بی‌شک در بهشت خود پای داری

815. وگرنه میشوی همچون حماری
     به انسانت نباشد هیچ کاری

816. دریغا و دریغا و دریغا
     که کردی خویش را در دین تو رسوا

817. تو انسان بودی و انسان تو بودی
     میان اولیا برهان تو بودی

818. تو انسان بودی و انسان رفیقت
     محمّد بود در عقبی شفیقت

819. تو انسان بودی و انسانت میثاق
     ولیکن در معانی گشتهٔ عاق

820. تو انسان بودی و انسان امیرت
     امیرالمؤمنین بُد دستگیرت

821. ولیکن خویش را نشناختی تو
     تو ایمان را بیک جو باختی تو

822. دریغا نام فرزندیّ آدم
     که باشد بر تو این نام مسلّم

823. تو شرعش را چو من دان ای برادر
     بکن از لفظ عطّار این تو باور

824. بهر چه الله گفت احمد چنان کرد
     نماز خویش را بر آسمان کرد

825. بخاطر هیچ غیر او میآور
     تمامی ورد او الله اکبر

826. تو گر اندر نمازی خواب داری
     ز رحمت روی خود بی آب داری

827. نماز و روزه‌ات بر هیچ باشد
     ز طوق لعنتت صد پیچ باشد

828. بخاطر فکر دنیا همچو نمرود
     شدستی پیش اهل الله مردود

829. اگر خواهی که با مقدار باشی
     به این عالم تو با اسرار باشی

830. بکن پیشه تو عزلت را بعالم
     که گویندت توئی فرزند آدم

831. بکن همره تو علم عارفان را
     که تا همره شوی تو صالحان را

832. بکن با علم معنی آشنائی
     که تا آید به قلبت روشنائی

833. بکن اصلاح ملکت ای برادر
     اگر هستی تو خود ازنسل بوذر

834. ز نسل بوذر غفّار دیدم
     بتون از وی معانیها شنیدم

835. ازو احوال جانان گشت معلوم
     نبد پیش من این اسرار مفهوم

836. هر آنکس کو ز اسرارش خبر یافت
     چو جبریل آسمان در زیر پر یافت

837. هر آنکس کو معانی را بداند
     کلام الله را از بر بخواند

838. مرا مقصود معنیهاش باشد
     میان جان من غوغاش باشد

839. ز معنیّ کلام الله محوم
     نه چون مفتی بیمعنی است صحوم

840. مرا فتوی ز حکم این کلام است
     نه ازگفتار شیخ و شرح عامست

841. ز شرح عام بگذر شرح او خوان
     که تا گردی معانی دان قرآن

842. به پیشم کفر باشد قول مفتی
     بدام زرق و سالوسش نیفتی

843. تو گرد فشّ و دستار بلندش
     نگردی تا نیفتی در کمندش

844. تو ایشان را مدان انسان عاقل
     که ایشانند مثل خر در آن گل

845. تو از ایشان مجو معنی قرآن
     از ایشان گرروایت هست برخوان

846. روایت حقّ ایشان شد به تقلید
     مرا خود نطق قرآنست و توحید

847. تو گرد عارفان راه حق گرد
     بدین مصطفی میباش خود فرد

848. تو شرع مصطفی چون شاه من دان
     که او بوده است نصّ و بطن قرآن

849. امیرالمؤمنین انسان کامل
     به پیشش هر دوعالم یک منازل

850. تو منزلگاه شاه ما چه دانی
     وگردانی چرا مظهر نخوانی

851. ز مظهر گرددت روشن شریعت
     معانی دان شوی در سرّ وحدت

852. ز مظهر تو طریقت را بیابی
     بجوهر ذات من خود نور یابی

853. ز جوهر ذات من ذات خدابین
     حقیقت در وجود انما بین

854. مرا دانای اسرار معانی
     بگفتا ای رفیق من چه خوانی

855. بگفتم سورهٔ یوسف ز اوّل
     به آخر سورهٔ طاها مکمّل

856. بیا ای نور خود را نیک بشناس
     ز شیطانان دنیا زود بهراس

857. تو این خلقان دنیا را شناسی
     که ایشانند چون شیطان لباسی

858. کسی کو زین چنین شیطان جداشد
     مراو را طوق ازگردن رها شد

859. ولیکن این چنین دولت که یابد
     کسی کز جاه دنیا روی تابد

860. بگویم اصل درویشی کدام است
     که این معنی بعالم نی بعام است

861. بگویم با تو ای درویش کن گوش
     مکن ما را در این معنی فراموش

862. به اوّل آنکه پیش نور باشی
     دوم آنکه ز دنیا دور باشی

863. سیم آنکه ز خلق این جهان تو
     کناره گیری و باشی تو نیکو

864. ز اوّل نور میدانی چه باید
     بود پیری که از وی علم زاید

865. نه آن علمی که زرّاقان بخوانند
     نه آن علمی که سالوسان بدانند

866. بنور آن علم آموزد که حق گفت
     نه آن علمی که او وی را سبق گفت

867. بتو از معنی قرآن بگوید
     ز سرّ مَن عرف عرفان بگوید

868. بروای یار ازدنیا جدا شو
     پس آنگه در معانی رهنما شو

869. هر آنکس کو خبر از بود دارد
     همه دنیا و دین نابود دارد

870. مر او را با اناالحق کار باشد
     چه پروایش ز پای دار باشد

871. ز اصل و وصل دارم من خبرها
     که تا گردی تو واقف از خطرها

872. که این دنیا خطر بسیار دارد
     بسی را همچو خود افگار دارد

873. خداوندا ازین جمله خطرها
     نگهداری تو درویشان دین را

874. که درویشان ترا دانند و خوانند
     ز اسرار تو خود درها فشاند

875. ز درویشی تو سلطانی و برهان
     ترا باشد مراد از وصل جانان

876. توئی آنکه بحکمت همنشینی
     طریق شرع را در خویش بینی

877. شریعت خانهٔ دان همچو این بند
     طریقت اندرو هم قفل و هم بند

878. حقیقت یار در خانه نشانده
     همه مستان حق جانها فشانده

879. همه کرّوبیان لبیّک گویان
     بگرد خانه خود از بهر جانان

880. بیا ای دوست بنشین باهم آنجا
     میفکن این چنین روزی بفردا

881. هر آنکس کو چنین نقدی ز کف داد
     به نسیه عمر خود بر هیچ بنهاد

882. بنقد این سود در بازار عشق است
     برای عاشقان اذکار عشق است

883. بذکر دوست مست مست مستم
     بهشیاریّ او از جای جستم

884. تو هم پاداری و گوش و بصر هم
     بکن از غیر حق این دم حذر هم

885. بجه از جوی این دریای پرخون
     وگرنه اوفتی دروی هم اکنون

886. هر آنکس کو زجوی این جهان جست
     بدریای جنانش هست صد شصت

887. بهر شستی هزاران ماهی حور
     فتاده هم ز رضوان با چنان نور

888. اگر تو ای برادر هوشداری
     سخنهای معانی گوش داری

889. در آیینی نهان صد بحر اسرار
     بهر بحری هزاران درّ شهوار

890. تو آن دُر در همه الفاظ من دان
     که تا گردد معانی بر تو آسان

891. هر آنکس کو معانی دان چو من شد
     ملایک پیش او بی‌خویشتنشد

892. هر آنکو کو بداند سرّ جانان
     برد همراه خود او کلّ ایمان

893. هر آنکس را که ایمان نیست مرده است
     به آخر خویش با شیطان سپرده است

894. هرآنکس راکه حقّ شد رهنمایش
     دو عالم شد تمامی زیر پایش

895. هرآنکس کو بحکمت پیش دیده
     طریق شرع را در خویش دیده

896. هر آنکس کو نظاره کرد جان را
     طلاقی داد او ملک جهان را

897. تو اندر این جهان تا چند باشی
     به این مشت دغل در بند باشی

898. شکن این بند از دنیا برون شو
     بکوی آخرت چون من درون شو

899. که تا بینی کیانند مست جبّار
     ولی درخلوت یارند هشیار

900. ز هشیاران عقبایت خبر نیست
     بشیطانان دنیایت ظفر نیست

901. تو شیطان را بگیر و دور انداز
     درون بوتهٔ دنیاش بگداز

902. که تا ایمن شوی از مکرش ای یار
     وگرنه درجهان گردی تو مردار

903. هر آنکس کو شود مردار خواره
     وجود او جراحت گشت و پاره

904. ز مردار جهان بگذر چو مردان
     که تا گردی مطهّر بهر جانان

905. هرآنکس کو ز آلایش برونست
     هم او مقصود کلّ کاف ونونست

906. ز بهر تو سخن بسیار گفتم
     دو صد من گوهر اسرار سفتم

907. دو عالم راز بهرت راست کردم
     ز دوزخ من ترا در خواست کردم

908. چه حاصل چونکه ننیوشی تو پندم
     برین اوقات بی معنیت خندم

909. ز اوقاتت هزاران گریه زاید
     رهت مالک بدوزخ میگشاید

910. پس آنگه خط مردودی کشندت
     بقعر دوزخ تابان برندت

911. ببین اوقات خود را ای برادر
     مکن تو گفت شیطان هیچ باور

912. هزاران آدمی کو علم خوانده
     بگرد خویشتن خطّی کشانده

913. که من در علم خود ناجی شدستم
     میان عالمان عالی شدستم

914. همی گوید دماغم پر ز علمست
     همه اجسام من خود کان حلمست

915. مرا از علم و حلمت حال باید
     نه همچون آن مدرّس قال باید

916. ز حال انسان کامل نور گردد
     ز قال بد مدرّس کور گردد

917. غلطهای حماران درس گویند
     میان مدرسه خود قرس گویند

918. ز قرس و درس بگذر راه او گیر
     پس آنگه رو بخاک راه اومیر

919. وگرنه کور گردی اندرین راه
     نگردد هیچکس از حالت آگاه

920. هرآنکس کو بباطن کور باشد
     بباطن خود زعلمم عور باشد

921. هر آن کز علم معنی دیده کور است
     باو این علم دنیا نیز زور است

922. بیا از علم معنی پرس ما را
     اگرداری بحال خویش پروا

923. برو تو مظهرم را سرّ کلّ دان
     درو گفتم همه اسرار آسان

924. برو او را ز سر تا پا بخوانش
     که تا گردی تو نور آسمانش

925. بتابی بر جمیع خلق عالم
     منوّر باشی همچون نور آدم

926. بدانش خود کلید علم معنا
     بدانش خود تونور روح عیسی

927. کلید جمله توحید الاه است
     بر این معنی شه مردان گواه است

928. شه مردانست علم وحال و گفتم
     ازو من درّ هر اسرار سفتم

929. اگر صد قرن باشد عمر نوحت
     بدنیا دمبدم باشد فتوحت

930. چو اسرارش ندانی خود تو گیجی
     میان عارفان بر مثل هیجی

931. برو عارف شو و اسرار او دان
     پس آنگه مظهر انوار او دان

932. که تاکشفت شود اسرار مبهم
     شوی در پیش اهل الله محرم

933. مرا شوقش ز عالم کرد بیرون
     بعشقش آمدم در عالم اکنون

934. بعشقش زنده باشم در جهان من
     شدم دانای سرّ لامکان من

935. زنم لبّیک منصوری بعالم
     به دانا ختم شد والله اعلم

936. هر آنکس را که دانا همنشین است
     بر او علم معانی خود یقین است

937. هر آنکس کو ز دانا روی تابد
     به آخر او جزای خویش یابد

938. ترا دانا رفیق نیک باشد
     که تا از چاه کفرت خود برآرد

939. ترا دانا رفیق ملک جانست
     که در شهر معانی او زبان است

940. ترا دانا بسوی خویش خواند
     بمحشر از صراطت بگذراند

941. ترا دانا دهد از حوض کوثر
     شرابی همچو روح جان مطهّر

942. ترا دانا کند واقف ز اسلام
     مرو در کوی نادان کالأنعام

943. ترا دانا ز دانش راز گوید
     طریق علم معنی بازگوید

944. ترا دانا کند ازحال آگاه
     برو تو فکر خود کن اندرین راه

945. ترا دانا بحقّ واصل کند زود
     اگر صافی کنی این جسم مقصود

946. ترا دانا همه توحید گوید
     ز نوروز محبّت عید گوید

947. ترا دانا کند خود عقل همراه
     ترا دانا کند از حالت آگاه

948. ترا دانا بحکمت رهنمون کرد
     پس آنگه روح حیوانی برون کرد

949. ترا دانا زاصل کار گوید
     میان شرع و حکمت یار گوید

950. ترا دانا براه فقر آرد
     درون توبه عشقت گذارد

951. ترا دانا زند از عشق اکسیر
     که تا آرد ز غشّ فسق تطهیر

952. ترا دانا کند از من خبردار
     که تا آئی بسوی من دگر بار

953. ترا دانا هم از عطّار گوید
     نه از قاضیّ و از طرّار گوید

954. ترا دانا برون آرد ز تقلید
     نماید خود ترا این راه توحید

955. ترا دانا ز فکر و شیخ و مفتی
     برون آرد مثال نوح و کشتی

956. ترا دانا ز مکر او رهاند
     چو نوحت اندر آن کشتی نشاند

957. ترا دانا مثال بحر باید
     که لب خشک آید و خوش رخ گشاید

958. ترا دانا دهد از عشق بهره
     تو باشی در معانیهاش شهره

959. ترا دانا رهاند از بدیها
     مکن خود را چو شیخ بدتورسوا

960. ترا دانا بشرع مصطفی خواند
     دگر بر تو طریق مرتضی خواند

961. طریق مرتضی ایمان کل دان
     وزو هر دم کتاب عاشقان خوان

962. طریق مرتضی یک راه دارد
     حقیقت را بمعنی شاه دارد

963. شریعت کرد او شد در طریقت
     طریقت ورد او شد در حقیقت

964. حقیقت غیر او من غیر دانم
     چو منصور این معانی من بخوانم

965. از آن درجسم عطّار آمدی تو
     که برگوئی اناالحق را تو نیکو

966. اناالحق هم توئیّ و هم تو باشی
     میان عاشقان محرم تو باشی

967. درون شمع احمد راه دیدم
     شه مردان از آن آگاه دیدم

968. کسی بهتر ازو این ره نرفته
     وگر رفته رهش از وی شنفته

969. کسی دیگر ندارد حدّ این قرب
     وگر گوید بحلقش ریز خود سرب

970. مرا تیز است مظهر سرب ریزان
     میان جان دشمن نار سوزان

971. تو سربش ریز در حلق و برون شو
     بجوهر ذات من چون درون شو

972. که تا گردی همچون شیخ مردان
     از آنکو نخوتی دارد چو شیطان

973. هر آنکس را که نخوت یار باشد
     امیر ما ازو بیزار باشد

974. امیرم آنکه مدّاحش خلیل است
     تولّدگاه او خانهٔ جلیل است

975. بکعبه زاد از مادر امیرم
     از آن شد حلقهٔ او دستگیرم

976. بدانستم من این دم راه خود را
     از آن گشتم بعالم مست و شیدا

977. هر آنکس را که حیدر راهبر شد
     درون جنّت او همچون قمر شد

978. هر آنکس را که حیدر دوستار است
     محمّد خود شفیعش در شمار است

979. هر آنکس را که حیدر میر دین شد
     خوارج بیشکی با او بکین شد

980. هر آنکس را که حیدر مقتدایست
     تمام جان و تن نور صفایست

981. هر آنکس را که حیدر میر باشد
     چه پروایش ز شاه و میر باشد

982. هر آنکس را که حیدر پیش خواند
     بدرب هیچکس او را نراند

983. هر آنکس را که حیدر خود شفیق است
     خداوندش بمعنی دان رفیق است

984. هر آنکس را که حیدر شد طلبکار
     هزارش یوسف مصری خریدار

985. هر آنکس را که حیدر شد امامش
     همه اسرار معنی شد تمامش

986. هر آنکس را که حیدر یار غار است
     چه پروایش ز زهر و نیش مار است

987. هر آنکس را که حیدر لطف دارد
     بجنت حوریانش عطف دارد

988. هر آنکس را که حیدر کرد بیرون
     خدا بیزار گشت ازوی هم اکنون

989. هر آنکس را که حیدر نور تن شد
     مر او را حلّهٔ ایمان کفن شد

990. هر آنکس را که حیدر جام دارد
     در او مستی حقّ آرام دارد

991. هر آنکس را که حیدر شد زبانش
     بخواند مظهر وداند بیانش

992. هر آنکس را که حیدر گفت سلمان
     تو او را بوذر و غفّار میخوان

993. هر آنکس را که حیدر شد محبّش
     طبیب حاذق آمد کلّ طبّش

994. هر آنکس را که حیدر حقّ نماید
     درخت دید از ذاتش برآید

995. برو ای یار برخطّش بنه سر
     که تا آزاد گردی همچو بوذر

996. برو ای یار گفتم گوش کن تو
     میان عارفان خاموش کن تو

997. اگر خاموش بنشینی چو مردان
     نباشد خود ترا ز اسرار نقصان

998. وگرگوئی بکشتن می‌کشندت
     بگویندت توئی رافض برندت

999. ندانستی که رافض کیست ای سگ
     بگویم تا شود خود خشکت این لب

1000. روافض آنکه دین شه ندارد
      بکوی مرتضی این ره ندارد

1001. روافض آنکه ملعون شد در اسلام
      ندارد او براه شاهم اقدام

1002. روافض آنکه دین غیر دارد
      بکوی غیر حیدر سیر دارد

1003. روافض آنکه حق بیزار زو شد
      بدوزخ مالکان دل زار ازو شد

1004. روافض آنکه دین تغییر داده است
      بغیر راه حق راهی نهاده است

1005. روافض آنکه او اغیار دیده است
      تمام آل احمد خار دیده است

1006. روافض آنکه ازتوحید دور است
      بعلم چار مذهب خود کفور است

1007. مرا نام احد بس دل پسند است
      که ایمانم بسی شیرین چو قنداست

1008. مرا احمد بشرعش ره یکی داد
      نهادی تو مراو را چار بنیاد

1009. خدا و مصطفی را دور کردی
      بهر دو کون خود را کور کردی

1010. امیرمؤمنان را دین چو تو نیست
      ویا چون حنبل و شافع نکو نیست

1011. همه را راه راه احمدی هست
      ولی در ذات بعضی بس بدی هست

1012. ابابکر و عمر را دوست دارید
      همه را پیرو احمد شمارید

1013. همه را دین حق یک شد نه دو شد
      ترا خار مغیلان در گلو شد

1014. ترا ایمان سلمانیت باید
      که تا خورشید از کوهت برآبد

1015. ترا ایمان بایشان هست محکم
      که ایشانند نورذات آدم

1016. چرا غافل شدی از حال ایشان
      مگر رفته است از ذات تو ایمان

1017. مرا ایمان علیّ مرتضایست
      که او در دین احمد مقتدایست

1018. مرا دین نبی از وی مسلّم
      که او بد مصطفی را یارو همدم

1019. مرا تعلیم دین مصطفی کرد
      همه مذهب ز دین او جدا کرد

1020. مرا کرد او اشارت خود بجعفر
      که ازگفت ولیّ حقّ بمگدز

1021. بگفتا گفت او گفت نبیّ است
      بمعنی و بتقوی او ولیّ است

1022. بزهد و پاکی او حق گواه است
      تمام اولیآ را عذر خواه است

1023. باو ختمست ایمان و توکّل
      تو بر غیرش مکن چنگ توسّل

1024. که دارد چون تو شاهی پاک و معصوم؟
      مرا از لطف خود مگذار محروم

1025. تو بحر حلم و کان جود و علمی
      تو مست بادهٔ صافی و سلمی

1026. ترا باده ز دست باب دادند
      تمام اهل حق را آب دادند

1027. کرا قدرت که آن باده بنوشد
      مگر او جامهٔ شاهی بپوشد

1028. کرا قدرت که پا بر کتف احمد
      نهد غیر از تو ای سلطان سرمد

1029. کرا قدرت که گوید لو کشف را
      و یا داند وجود من عرف را

1030. کرا قدرت که گویدحق بدیدم
      و یا گوید که از او این شنیدم

1031. کرا قدرت که استادیّ جبریل
      کند در علم قرآن تا به انجیل

1032. کرا قدرت که او اسرار داند
      به پیش او مگر عطّار داند

1033. چو عطار این زمان از سرگذشته‌است
      به جان جان جان مهرت نوشته است

1034. بگوید سرّ اسرارت به هر کو
      برآرد نعرهٔ یاهو و من هو

1035. ورای ذکر تو ذکری ندارم
      ورای فکر تو فکری ندارم

1036. توئی مظهر نمای کل مظهر
      توی اندر وجود من منوّر

1037. جهان از نور تو روشن شناسم
      همین باشد بمعنی خود لباسم

1038. به پیش احمق نادان چگویم
      که یک گامی نرفته او بکویم

1039. مرا از احمق نادان گریز است
      که کار احمقان جنگ و ستیز است

1040. برو بر گفت دانایان عمل کن
      نه همچو احمقان مکر و دغل کن

1041. مرا باشد زبان چون نور روشن
      ترا باشد زبان گفت الکن

1042. بمظهر گفته‌ام آنچه خدا گفت
      که او در گوش جان من ندا گفت

1043. که من روشن ترم از نور خورشید
      گرفته همچو عاشق ملک جاوید

1044. من این مظهر بلفظ عام گفتم
      گهی پخته و گه خود خام گفتم

1045. که فهم خلق دروی خوش برآید
      ز جهل و کبر خود بیرون درآید

1046. وگرنه خود بالفاظ شریفش
      همی گفتم که می‌آید حریفش

1047. دل درویش ازو محروم ماند
      به پیش خادم و مخدوم ماند

1048. بچشم دانش اندر وی نظر کرد
      همه عبّاد عالم را خبر کن

1049. درو گم کرده‌ای من علم عالم
      ز دور خویشتن تا دور آدم

1050. تو ختم این معمّا کن که بسیار
      سخن دارم من از اسرار دلدار

Source Colophon

Classical Persian source text of the Mazhar al-Ajaib (مظهر العجایب) by Farid ud-Din Attar of Nishapur. Digital text from Ganjoor.net (ganjoor.net/attar/mazhar), extracted 2026-03-26. 1,050 couplets across seven sections. Presented unaltered for reference, study, and verification.

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