سی فصل — Si Fasl
by Farid ud-Din Attar
The Si Fasl (سی فصل, "Thirty Chapters") is a didactic-mystical poem by Farid ud-Din Attar of Nishapur (c. 1145–1221), the author of the Conference of the Birds. In it, an old sage confronts the poet with thirty questions — about God, the lovers, poverty, Mansur al-Hallaj, the prophets, the heavens, justice, love, and the hidden light — and Attar answers each one in turn.
The poem is among the least studied of Attar's major works. No English translation of any kind has ever existed. The Si Fasl is remarkable for its unapologetic Shia orientation: Ali ibn Abi Talib stands at the centre of every answer as the manifestation (mazhar) of divine light, the gate of salvation, and the spiritual axis of all creation. Where the Conference of the Birds veils its theology in allegory, the Si Fasl speaks plainly.
This is the first English translation, produced directly from the Classical Persian source text on Ganjoor.net (ganjoor.net/attar/30fasl). The poem contains 1,121 couplets across twenty-eight sections.
I. The Old Sage's Questions
An old sage called to me and said:
O Attar, we cry out because of you!
You have shaken the world and stirred up strife,
you have breached the walls of every creed.
You spoke what Ahmad spoke to him —
you spoke the secrets of God, every one.
You spoke what Salman kept concealed,
you spoke what Mansur declared aloud.
You made the sober of the Path drunk,
you brought low those drunk on the Law.
You boasted of trust in God before the world,
you endured the cruelty of oppressors.
You spoke the secret of God's oneness —
in Sufism you have no equal.
You made the hidden mystery plain.
Come, tell me the meaning of God,
that I may gain some understanding of these truths
and triumph in knowledge and wisdom.
Come, tell me where that Beloved dwells,
whom I see hidden from the eyes of strangers.
Come, tell me of the spirit of my soul,
that I may pour this half-life out for him.
Come, tell me the state of the lovers
who gave their lives on the road of God.
Come, tell me the way of poverty and the dervish,
for my heart is wounded with this pain.
Come, tell me who in this world is truly human,
who stands at the gate of that city of meaning.
Come, tell me of asceticism and piety —
before whom does this claim stand?
Come, tell me which is the path of Truth,
and whom do you call complete in religion?
Come, tell me who is saved in the faith,
and who is lost in that sea of blood?
Come, tell me what the knowledge of religion is,
and for whom are the riches of this world forbidden?
Come, tell me why these heavens and arches
turn like a revolving wheel.
Come, tell me what are the pleasures of this world,
and who in this house is the soul of the world?
Come, tell me of the just kings —
what do they gain from their own justice?
Come, tell me the state of the tyrant king —
is he condemned by his tyranny, or safe?
Come, tell me who has truly seen God,
which drop has become a pearl in the ocean?
Come, tell me the secret of "Were the veil lifted" —
what is the meaning of "Whoever knows himself"?
Come, tell me of Noah and his ark —
have you sat with Noah in that vessel?
Come, tell me what it means to be a Solomon —
why are the birds obedient before him?
Come, tell me the state of the judge and the mufti —
why have you eaten like them yet not slept?
Come, tell me of my self-reckoning,
that the cup-bearer might give me the wine.
Come, tell me the state of the common people,
for I see them enslaved by gold and wealth.
Come, tell me the way of the rich,
and make plain the secret of the saints.
Come, tell me where that living one has gone
whose sweet soul departed from the body.
Come, tell me why from Ahmad's single faith
seventy-two sects arose.
Come, tell me of love for the intoxicated Beloved
whose love has seized our very souls.
Come, tell me who holds the secret of the Path —
who in both worlds is aware of us?
Come, tell me who is alive forever,
from whom we hope for life?
Come, tell me all the secrets of the world,
in which oceans are assured.
When the old sage had asked me these thirty questions,
I bowed my head into the collar of my robe.
I fell into thought: O my God,
in every state You are my refuge and support.
In everything that bears a name from You,
he has asked me a question in a word.
O You, the ocean of hidden secrets —
I, the wretched, do not know; You know.
Make my tongue eloquent by Your grace,
give me a secret that I may know Your mysteries.
He asks me all the hidden secrets,
he asks me all the riddles of the masters.
His question is about the secrets of Mansur,
his question is about Moses and the Mount.
He asks me the difficulties of the world,
the secret of the wheat and the state of Adam.
You said to me: speak not the mysteries,
the way of the Prophet and the Chosen One.
How dare I speak the secrets,
the way of Haydar the lion-hearted?
You ask me which is the path of Truth,
and whom I know to be complete in the world?
Who has the power, without the command of the Almighty,
to speak this secret openly?
He asks me of that perfected master —
who became aware of him, and who remains heedless?
He asks me of the seventy-two sects —
why is one true and the rest in error?
He asks what Solomon truly is,
who is precious as Joseph of Egypt.
You have not practised Solomon's way — what do you know?
The secrets of the King's love — what do you know?
The secrets of bird and ant and beast of the desert —
what is it that only Solomon understood?
The secrets of serpent and ant and fish and bird —
I have spoken them all in the Conference of the Birds.
Among the prophets this secret is hidden,
but among the saints it is plain.
He asks about the state of our judge,
who knows the Prophet's law only through clamour.
Of the shaykh and judge and mufti, what shall I say?
From whom shall I seek the way of the Chosen One?
They have bound the Prophet's law to themselves,
they do not know the true imam, the Friend of God.
They have grasped the law in its outward form,
yet they deny the Chosen One.
He asks about the enforcers of morality —
why do they obstruct my wine?
The answer to this question is beyond me,
it is not fitting for me to speak this secret.
The whole world suffers from this affliction,
before God they will answer for these words.
He asks: what is the state of the common people?
Why are they feeble in inner knowledge?
The common people's state is difficult,
the common people's feet are stuck in mud.
The common people do not understand this meaning,
the common people remain trapped in claims.
The common people have debased themselves,
plunged headfirst into the sea of ignorance.
He asks: what is the state of the saints?
Who is the imam of religion after the Prophet?
This speech is beyond anyone's limit —
I dare not harbour this desire in my heart.
He asks: when did Adam leave this world?
He departed to honour in the eternal world.
Tell me — what is Adam and what is the wheat?
Why on the traveller's road is that grain a snare?
I will speak of this, O trusted friend,
for in these secrets few are companions.
He asks about love for the intoxicated Beloved —
tell its secrets as they truly are.
Give me a cup of that water of life,
free me from the agony and pain of death.
From the death of ignorance let me come alive,
let me become blessed among the lovers.
I have no answer to your question,
I have not drunk from that fountainhead.
God will say this by His own grace,
and open the lock of this chain from my heart.
He says: tell me the secret of the matter,
tell the way of the awakened heart.
Make me aware of the secret of this path —
who is it that knows the mysteries of God?
Whoever knows the mystery of God,
Junayd and Shibli and Karkhi are his witnesses.
Junayd and Bayazid were aware,
they were on the path of the Prophet's law.
They followed the way of the Chosen One,
and from this world they carried an awakened heart.
Go, my friend, guard this secret —
do not speak God's mysteries to strangers.
First you ask about the secrets of that Beloved
whom I see hidden from the eyes of strangers.
The answer to this is a hidden secret,
yet that Beloved is manifest in all the world.
He is brighter than the shining sun,
yet the fool denies him out of ignorance.
He is as plain in the world as daylight,
but the bat cannot bear to see him.
They do not know, as darkness does not know the light,
they think he is hidden from their eyes.
In truth his dwelling is beyond place,
yet in meaning he is in earth and heaven.
His station is everywhere,
no refuge is empty of him.
All things exist through his essence —
whether in the heights or in the depths.
If any place were empty of him,
it would have neither substance nor name.
Both worlds exist through his being —
whatever you see, he is its existence.
In the inner meaning, know this as I have said;
outwardly, I have been concealing his secret.
Now I will tell you, if you can understand —
hide these meanings from the ignorant.
From him is the truth of our existence,
in our being he has his dwelling.
He is nearer to us than we are to ourselves —
only the self-aware one knows this.
If you wish to see the Beloved's face,
seek the manifestation of the secret's meaning.
When you have found your way to the manifestation, in trust,
you will truly see the Beloved's face.
With the eye of the soul you must see his light,
that you may be in his presence everywhere.
When in meaning you have known the manifestation of the light,
you will become in truth like Mansur.
You will become in meaning like a radiance,
you will speak his secret upon the gallows.
The manifestation of light has appeared everywhere,
but the fool is estranged from that light.
With the eye of the soul, see that manifested light,
that you may see in truth the face of Haydar.
With the eye of the soul, look upon the face of the Beloved,
that you may find in truth the fragrance of the Beloved.
With the eye of the soul you must see his face,
that you may find your way toward him in meaning.
Haydar is in truth the manifestation of light,
in the world he is famous as the sun.
Become a seer of truth and gaze upon him,
cast from your being everything except him.
If in meaning you have found your way to that light,
even if you are near him, you are far.
If you have found the way and yet are far from him,
in meaning and in truth you are in his presence.
In my soul and heart that Beloved dwells,
my heart is repulsed by all that is other than him.
In truth, he is the one speaking on my tongue,
he is the seeing light within my eyes.
If you recognise him, you will find the way,
you will find in truth the manifestation of God.
Know the one who is of the light of the Essence,
who in the world is plain in his attributes.
Know the one who is the goal of all the world,
who in meaning is the guide of that caravan.
Know the one whom God called his Friend,
whom the Prophet named his successor after him.
Know the one who is the pupil of the eye,
who is the key to every door of meaning.
Know the one who is the Gate of Salvation,
by whose command are life and death.
Know the one whose nature is all generosity,
who has been in the soul and in the cloak alike.
Know the one who is the guide of religion —
know with certainty that he is the King of the Messengers.
Know the one who is the master of the wine-house,
whose speech is the tongue of the tongueless.
Know the one of whom the Prophet spoke many secrets,
spoke of the cloak and of his lights.
He is the one who was Muhammad's very soul —
at the hour of death, Muhammad kissed his mouth.
With that kiss he told him all secrets,
he named him the chief of all mysteries.
He is the commander of the prophets,
he is the general of the saints.
Commander of the Faithful is his name,
the tale of his secret comes from the reed-flute.
The Commander of the Faithful is my imam,
whose love is in my heart like my very soul.
The Commander of the Faithful is the light of God —
know him as the speech and the spirit of the Prophet.
The Commander of the Faithful is the light of God,
the Commander of the Faithful is aware of all things.
The Commander of the Faithful is the origin of Adam,
the Commander of the Faithful is the grace of Adam.
The Commander of the Faithful is the spirit of my soul,
in meaning he has become speech upon my tongue.
The Commander of the Faithful is the knower of secrets,
the Commander of the Faithful is manifest in the soul.
Know the Commander of the Faithful is the King —
he is my refuge in every calamity.
The Commander of the Faithful is the Greatest Name,
the Commander of the Faithful is the seal's inscription.
The Commander of the Faithful is the path of the Way,
the Commander of the Faithful is the ocean of Truth.
The Commander of the Faithful is the root of faith,
the Commander of the Faithful is the shining moon.
The Commander of the Faithful came as the Conqueror,
the Commander of the Faithful came as the Compeller.
The Commander of the Faithful is firm in judgement,
the Commander of the Faithful is companion to the Spirit.
What do you know of the Commander of the Faithful,
that you plant his hatred in your heart and soul?
Through his hatred you take the road to Hell,
through his love you die in devotion to him.
Your faith and religion are complete through him,
for in both worlds he is the imam.
In this world I have seen many roads,
I have seen every road to be but vanity.
Except for his road, which is the road of Truth —
all the rest is cunning, noise, and affliction.
In meaning, the people of faith have a path of unity —
it has two: the Way and the Law.
I have made you aware of the secret of God,
in this matter I have been brief.
Now you ask about the lovers —
the way of those lovers who pour out their lives.
II. On the Lovers
In this world he has many lovers
who at every moment pour out their lives for him.
He has lovers beyond counting,
all of them aware of the secrets.
All are mad with love for him,
all have gone completely out of themselves.
All are Farhad in their love for him,
who gave the harvest of their existence to the wind.
All in love for him are in pursuit and flight,
both worlds to them are worth a barleycorn.
Always they are in secret communion with God,
repulsed by everything that is other than him.
They want nothing but to see his face,
annihilated in themselves, abiding in his permanence.
All are drunk on the wine of love,
all have given their lives from their hands in love for him.
All carry in heart and soul the love of Haydar,
they walk into the burning fire like Abu Dharr.
All in their love for him are like Salman,
all carry his light in heart and soul.
If you wish to know the lovers,
the way those travellers walk —
walk upon the road of Haydar the lion-hearted,
become a lover on his path as they were.
Through love for him you will find the manifestation of God,
toward him you will find the road of truth.
Through love for him you become like Mansur,
through love for him you become light upon light.
Through love for him you become like Solomon,
you command the jinn and humans and the birds.
Through his love you will live forever,
in meaning you will be greater than the sun.
Through love for him you become annihilated in yourself,
you remain in eternal permanence.
Through his love you will know the way of God,
you will know the religion of Salman's way.
Through love for him you find all secrets,
within yourself you find abundance of light.
If you do not hold his love in your soul,
in meaning you have neither knowledge nor faith.
If his love is not in your heart,
then alas, how wretched is your lot!
Hold his love in your heart like Attar,
that you may in truth know the Beloved.
Hold love in your heart like Mansur,
that you may cry "I am the Truth!" upon the gallows.
Through love for him I saw all secrets,
I saw him in the heart of Attar.
Hold his love in your heart like Salman,
that you may find the root of faith in truth.
The secrets of his love have overwhelmed me,
through love for him I have become bewildered and drunk.
His love cast me out of my own being,
it led me to the street of unity.
Through his love I became alive forever,
in truth I became greater than the sun.
I have nothing but his love,
I have told you my hidden secrets.
Now you ask about the way of poverty and the dervish,
for my heart is wounded with this pain.
III. On Poverty and the Dervish
Know the way of poverty as the path of safety,
on this road be secure from blame.
If you desire the tale of poverty's glory,
know that in poverty you are king of land and sea.
In truth, the dervishes are the kings —
the sultans of the world are their shelter.
If you are aware of the secret of the matter,
you may be called a dervish of this path.
Empty your hands and your heart of the world,
in meaning become like Ibrahim ibn Adham.
To whatever fate brings, give your consent,
give heart and soul purity through his light.
Do not be heedless of him for a single moment,
seek no name or trace from anyone but him.
In meaning, the dervish who is aware
is the one who follows the path of Haydar's secrets.
He is obedient to the Prophet's command,
he chooses the way of the Chosen One.
He is commanded by the Prophet's religion,
on the path of the Chosen One he is victorious.
The dervish is the one who knows the path,
who in truth knows the manifestation of God.
Know that dervish, O aware man,
who removes his own existence from the road.
Know that dervish who knows the righteous,
who knows the way of Haydar the lion-hearted.
Know that dervish who sees the path,
who in truth follows the way of the King of the Faith.
The dervish is the one who is the Beloved's friend,
who is always a balm for the wounded.
The dervish is the one who has become free of self,
who has consented to the decree of God.
The dervish is the one who has trust in God,
who takes refuge in the religion of the Chosen One.
The dervish is the one who knows piety,
in whom there is not an atom of treachery.
The dervish is the one whose heart is glad,
who is free from the sorrows of the soul.
The dervish is the one who speaks the truth,
who seeks nothing but truthfulness.
Now you know who the dervishes are —
they are plain in the eyes of those who see.
Now you know them, be familiar with them,
like them, follow the way of the Chosen One.
From the dervishes you will find all secrets,
you will in truth know the Beloved.
All of them shine like the moon,
in truth they are brothers to one another.
Become a seer of truth and pass beyond yourself,
cast from your being everything except God.
When you empty your heart of everything but the Beloved,
nothing remains in your being but that Friend.
You become in truth aware of God,
like Mansur you enter into "I am the Truth!"
Then your dervishhood is assured,
you are the sovereign of both worlds.
Now you ask why Mansur spoke as he did —
why did he speak hidden secrets in public?
IV. On Mansur al-Hallaj
When Mansur became obedient to the Law,
in meaning he saw the secrets of the Truth.
He was a disciple of Ja'far al-Sadiq in his soul,
the praise of that master was the prayer of his tongue.
He prostrated at the threshold of that King,
he made his head the dust of that court.
From Ja'far he saw the lights of meaning,
upon him were revealed the hidden mysteries.
He became aware of the secret of God's unity,
he removed his own existence from the road.
Utterly annihilated on the path of Truth,
his tongue became eloquent in "I am the Truth!"
In truth he grew from the ocean —
why did he fall from the ocean into this world?
He became known by his own light,
toward the sea of unity he found the way.
He returned to the ocean and became like it —
as he was in the beginning, so in the end he became.
In this meaning Mansur said "I am the Truth!" —
or else it is hidden in the soul of Attar.
"I am the Truth" — he said it, and I did not,
yet he made it plain while I concealed it.
If the Beloved is not joined with the soul,
who has the strength to say "I am the Truth"?
I have this account from the wise —
I will tell you now this tale.
One day a friend was questioning Mansur:
Come, tell me this story once and for all.
O you who are drunk on the wine of God's lights,
why did you speak God's secrets to the people?
You always concealed this secret from others —
in the end you spoke it openly.
Come, tell me a hint of this mystery,
from this word lift the veil.
He answered and said: O friend of my soul,
hear from me the explanation of these meanings.
I spoke the secrets of these truths
so that these people might know themselves.
Let them seek the road through the mysteries of meaning,
let them walk the way of God.
Come, O traveller, hear these secrets,
follow the trail of your own mine.
For a moment bow your head into your collar,
take in the fragrance of these flowers of meaning.
Reflect: where are you from, after all?
Why are you in this azure cage?
Leave this world of mortality behind,
return to your own nest.
If you have heard the call of "Return!" —
why have you rested in the house of clay?
Pass beyond this body's house of affliction,
journey toward the world of unity.
Know with certainty that you exist for him —
you are like a drop in a jug.
You remain in the jug of the body's form —
strike that jug upon the ground with your own hand.
Break the jug, that you may gain your share,
and flow like a drop into the sea of unity.
You think this is difficult —
your veil is this very thought.
Imagined thoughts are the thief of your path —
from your thoughts all your affairs are ruined.
Remove imagination and doubt from the road,
seize the hem of the master's robe on the Way.
Not everyone you call a master is a master
who will take your hand upon this road.
The true master acts by God's command —
seek him out if you want a companion.
When you find him, hold his hem firmly,
do not slacken and let go.
He will show you the road of truth,
he will open the door of secrets before you.
He will tell you of the Prophet's religion,
he will tell you of Haydar's secrets.
He will tell you the words of the Law,
he will tell you the mysteries of Truth.
He will tell you which is the path of religion,
and who in the path of religion is complete in Truth.
He will guide you toward the manifestation,
he will open the door of meaning before you.
Through his teaching you will find the way to the manifestation,
you will find an awakened heart for everything.
When you have found the manifestation, you gain your share,
you flow like a drop into the sea of unity.
When you have found the manifestation, go beyond yourself,
become the guide to the street of God's unity.
When you have found the manifestation, you are a man of God,
you will find true friendship.
When you have found the manifestation, be silent —
do not reveal God's secrets to the ignorant.
When you have found the manifestation, here is the truth:
you will know both the Law and the Way.
When you have found the manifestation, you become Mansur —
say "I am the Truth!" and become entirely light.
Know the imam of God's manifestation as the Chosen One,
know him as the manifestation of God's light.
The Commander of the Faithful is the name of that King,
the Commander of the Faithful is aware of all things.
The Commander of the Faithful is the path of the Way,
the Commander of the Faithful is the King of Truth.
The Commander of the Faithful is Adam and Noah,
the Commander of the Faithful is the spirit in my body.
The Commander of the Faithful is Moses son of Amram,
the Commander of the Faithful is Jacob of Canaan.
I know the Commander of the Faithful as Abraham,
the Commander of the Faithful is with Gabriel.
The Commander of the Faithful is Jesus and Mary,
the Commander of the Faithful is companion to the Spirit.
The Commander of the Faithful is within the soul of Mansur,
the Commander of the Faithful is hidden behind the veil.
The Commander of the Faithful spoke "I am the Truth,"
the Commander of the Faithful is the absolute sovereign.
From both worlds he alone is my desire,
within the eye of my heart he alone exists.
From love for him I am in a state of ecstasy —
why should I be silent in my love for him?
His love cast me out of my own being,
it led me to the street of God's unity.
Now I tune the melody of his love,
I raise my voice in madness and in song.
I will speak his secret openly,
I have no care for my own destruction.
A thousand lives be sacrificed for the King!
Let my head be dust at his threshold!
The love of him sits in the soul of Attar —
I will speak his secret upon the gallows.
If you wish to know these secrets,
the mysteries of Haydar the lion-hearted —
go toward Attar's dwelling,
like him see the lights and follow the secrets.
Attar spoke words of truth,
in meaning hold these words in your memory.
Now you ask about the judge and the mufti —
hear the answer to what you have asked.
V. On the Judge and the Mufti
What do you ask about the judge and the mufti?
Their kind is not on the Throne or the Footstool.
They have bound the Prophet's religion to themselves,
they do not truly know God.
Outwardly they walk the path of the Law,
heedless of the secrets of the Truth.
They have chosen the shell and left the pearl —
they do not know the shell holds a jewel.
The Law is the husk, its kernel is the Truth,
between these two lies the Way.
The Law is like a lamp on the road,
the Way is the road to that threshold.
Muhammad was in truth the guide of the road,
but the destination of this road was the Chosen One.
Muhammad told his community on this road:
Ali will make you aware of the root of the matter.
Muhammad is the lights of the Law,
Ali the Chosen is the light of Truth.
If the community had heeded the Prophet's word,
there would have been no dissent on the path of religion.
But they did not accept the Prophet's word,
they led the people astray from the road.
Have you heard the hadith of the Pool of Khumm?
Then why in the end did you lose the way?
The Prophet said: Ali is your imam,
he will tell you the secrets of the Resurrection.
They have bound the Prophet's religion to themselves,
you do not know the way and custom of guidance.
Have you heard the declaration of "Indeed, your patron" —
then why did you deny the word of God?
Seek now the proof and guide of the road,
that you may become aware of the secret of the path.
Read "Indeed, I am placing upon the earth" —
know the caliph after the Prophet is Ali.
In the Quran he also commanded "Obey God" —
the Prophet made you aware of this.
You did not heed the Prophet's word,
you did not know the Chosen One in meaning.
Hear a message from the Prophet's word:
there shall be in the world a final imam
who will show the people of the world the way,
who will reveal the mysteries of God.
If he is absent from the world for a single breath,
in truth neither world nor Adam would exist.
He is the pillar of heaven in truth,
he is the guide of all the world's people.
Since the world is never without an imam,
whom do you now know as your imam?
If you have not truly found the way to him,
you remain an apostate, rejected by the court.
Know Ali as the imam in truth —
in him the secrets of the Law are sealed.
Ali is the divider of Paradise and Hell,
he turns the fire into roses for you, like Abu Dharr.
Ali stands among the people as the Living One,
know Ali as eternal in the world.
Take no path except the path of Ali,
lest you be born in ignorance and die in ignorance.
In truth he is the one who stands in both worlds —
my speech is brief, and God knows best.
Now you ask who has truly seen God,
which drop has become a pearl in the ocean of pearls.
VI. On Who Has Seen the Truth
I will tell you who has seen the Truth,
which drop has reached the sea.
Whoever on the road of truth became a seer,
in meaning became aware of the secrets of the faith.
He sought the way through the Prophet's religion,
in truth he turned his face toward the King.
Walk the path of the Prophet's religion,
become aware of the secret of the Chosen One.
Speak of the Prophet and the Chosen One,
seek the proof of the road on the Chosen One's path.
You will know the manifestation of God's lights
by seeking this lesson from the master of the road.
He will show you the road in truth,
he will make you aware of the Friend's secrets.
When you know, surrender to him,
go wherever he commands.
Then abandon your own will,
in every matter he speaks, listen.
Give him your hand and close both eyes,
that you may reach the Truth, O creature.
When in meaning you have reached the Truth,
you have come to rest like a drop in the ocean.
You have seen in truth the Beloved's face,
you have become in truth aware of the matter.
Knowledge becomes yours suddenly,
you become like a drop joined to the ocean.
Become known like a drop at first,
that you may learn the news of his ocean.
From both worlds they created you,
in meaning they chose you from both worlds.
Whatever is manifest in the two worlds,
all became present in the essence of Adam.
In him the manifest and the hidden appeared,
the human became the mirror of both worlds.
But the true human in this abode
is the one who is aware of his own state.
He is aware of his own condition,
in meaning he follows the way of the King.
On this road become the dust of the Chosen One's feet,
become a stranger to yourself and familiar with him.
Muhammad is the lights of the Law,
but the Chosen One is the ocean of Truth.
Speak of the Prophet's religion,
seek the path of religion from the Chosen One.
Thus the wise have told this tale,
this account from Abdullah ibn Abbas:
In the Battle of the Camel, that King of Men,
between the two ranks, roaring like a lion,
stood and described himself,
wounding the hearts of those deniers.
First he said: I am the King of both worlds,
the refuge of all horizons and of Adam.
I, he said, am in truth the existence of God,
for I have cut my hand from both worlds.
I am the manifestation of the first and the last,
I am from the lights of the Lord of the Worlds.
I am the sovereign of all that you see,
from the fish to the moon, all is by my command.
My lovers shall have my Paradise,
I send the Kharijites to Hell.
If a sinner brings his plea, I accept it,
if he repents, I take his hand.
Whoever on our road has borne hardship,
I show him mercy by my own grace.
When the deniers heard these words from him,
they rushed toward the King of Men.
Then Haydar drew the sword of wrath
and slew those accursed deniers, every one.
Only those who brought their faith survived —
no other among the deniers escaped with life.
Haydar did not speak these words in jest —
do not think these tales are merely figurative.
Reflect upon these words, my friend,
for every one of them is a mystery.
If you see the way through Ali's secrets,
you will see the Truth entirely in the King.
In him you will see the light of God in meaning,
you will become a knower of God on the road of the hereafter.
He is in meaning the sovereign and the chief,
he is in truth the road and the guide.
Be obedient to him in soul and heart,
that your head and foot may become entirely light.
My soul and heart are alive through him,
my heart and soul are his servants.
I have no power to describe that King,
for his description is long and life is short.
Of himself he spoke but a little,
of a hundred thousand things he said but one.
His description cannot be encompassed in a hundred thousand years,
even if one lived forever.
If I speak of Haydar's secret,
I would turn the whole world upside down.
The reed-flute speaks the tale of that King's secret,
from the well rise cries and laments.
It speaks in the tongue of the tongueless,
his tale is a hidden mystery.
I say: O illuminated light,
you are in truth the sovereign and the chief.
You are the King of all that I see,
you are aware of all that I behold.
You are the commander of both worlds,
Solomon received from you his kingdom and his seal.
You gave the Garden of Refuge to Adam,
in Noah's flood you were his companion.
When the faithless Nimrod cast Abraham,
God's friend, into the fire in enmity —
in that moment he called you from his heart and soul,
and the fire upon his body became a garden.
Moses called upon you in his prayers,
and you answered all his needs.
Jesus and Mary were your servants,
in your name the dead were raised to life.
Muhammad too called upon you suddenly,
for the moon was split by that King's finger.
You are the King of the first and the last,
you are the light of heaven and of earth.
You were in the heights and in the depths,
you were, and you are, and you shall be.
You are the seeing light within my eyes,
you are the one who speaks upon my tongue.
You are within my mind and in my soul,
that is why my tongue pours forth jewels.
By your grace and mercy, take my hand,
accept my past errors.
You opened the door of secrets before me,
you gave me a road to the street of your mercy.
You do not ask of our much or little,
you bring us into your own being.
Your forgiveness and mercy are assured —
my speech is brief, and God knows best.
Now you ask which is true Islam,
and why in the presence of the faith the birds are tame.
VII. On True Islam
True Islam is the path of the Law —
but I cannot tell the Law apart from the Truth.
The Law comes from the road of meaning, my friend,
the Truth is in meaning its skin.
The Law is the husk, the Truth is the kernel,
between these two lies the Way.
The Law is, for example, a seeing thing —
for example, an image of an image.
The legalists have bound the Quran to themselves,
they do not know its meaning in truth.
The people of the Law are the people of this world,
in meaning they cannot truly see the Truth.
In truth, the worldly people are like demons,
always in uproar and in clamour.
One must bind the demon in chains,
and content him with some hope.
The Law is the guardian of this world's people,
in meaning it is in truth the watchman.
I will tell you the pillars of the Law,
and what each one means in Truth.
Their kernel in truth shows the road,
the door of meaning opens before you.
First I will speak of the testimony of faith,
and then I will show you the road of worship.
The testimony of faith is this, O aware man:
that you remove your own existence from the road.
You negate the existence of all things,
you know nothing but God Most High.
You become knowing and seeing by his light,
by his light you become aware of him.
You know the manifestation of God's lights,
you become a knower of God on the road of meaning.
Purification is this: whatever you held before,
whatever you thought was religion before that —
you cut your hand from it entirely,
you become repulsed by all that is other than him.
The heart and hand that you wore out,
that you defiled with other than God's religion —
you wash with the water of forbearance,
you make for all a cleansing.
The qiblah of Truth is the aware master,
who is the destination of this road.
When you have found the qiblah, then comes the prayer —
laying your face of need upon the ground.
Your prayer is obedience to that master's command,
take it, whether you call it good or ill.
In every matter he commands, do so,
that very hour, that very moment, do just that.
If you accept the command of the man of the time,
you will take the hand of the helpless.
Do not be for a single moment without the remembrance of God,
in his remembrance be at all times.
Your prayer is only sound
when in your heart is the remembrance "There is no god but God."
Your prayer is only a prayer
when through it you find freedom from all else.
Fasting too you must observe always —
lips sealed from morning until evening.
Do not speak God's secrets without command,
for how would demons know the worth of the Quran?
You must not speak ill of your brothers in faith,
rather you must make yourself their companion.
You must join yourself to the dervishes,
you must speak always of God.
You must show nothing but the words of religion,
always listening to words of Truth.
Do not walk anywhere
where there is no one who knows you.
Cover the faults of others, do not expose them,
accept the mistakes of others.
Do you know what the alms-tax truly is?
Give from your wealth — it is the right of the imam.
Make the Prophet your intercessor,
give from your wealth what belongs to God.
In your wealth is the right of the imamate,
which will take your hand on the Day of Resurrection.
Give also the rightful share to the dervishes of the Truth,
from whatever you have, more or less.
Do not withhold from God what you possess,
surrender entirely whatever you have.
Your veil in meaning is gold and station —
remove your own veil from the road.
Then desire to set forth on the path,
take the journey inward toward God.
Cut yourself off from self and join him —
going to God, this is the true meaning.
Step out from the world of clay,
set forth toward the house of the heart.
Make that house empty of strangers,
in that house nothing fits but the Beloved.
In that house the Beloved makes his dwelling,
by his light you then become joined.
You become in truth like Mansur,
you say "I am the Truth" and become entirely light.
No trace remains in your being,
all is him in the very vision.
All is him, and all else is nothing —
Attar, now roll up this scroll.
Now you ask: why does the human perish?
What command did he receive, and where did he go from this world?
VIII. On the Secret of Man's Destiny
I will tell you a secret, O master of words:
where will he go from this world?
And I will say: what is his annihilation,
and when he is annihilated, what is his permanence?
When the human departs pure from the realm of the world,
his sovereignty is assured.
He saw the permanence of his being confirmed in annihilation,
he saw the purity of his inner self in purity.
The perfect human, as I see it,
is the one who has reached the ocean of "There is no god but God."
Know the perfect human as the Prophet,
and you will know the manifestation of God's light.
In him the secrets of meaning are sealed,
through him is eternal permanence.
Know Haydar as the lights of God,
who is sometimes manifest and sometimes hidden.
Know him as the manifestation of God's lights,
know him as the shell of Adam's pearl.
In this ocean the jewels are beyond counting,
but the human is among the Beloved's jewels.
When you have become intimate with these secrets,
you will flow like a drop into the Greatest Ocean.
I say: the drop goes to the ocean —
listen to these words, O wise man.
Go, know yourself, O brother,
that you may shine with the light of God.
Look well: where are you from?
Why are you in this azure cage?
Know, if you have any share of the secrets,
that from the ocean of his being comes the drop.
When you know this, O perfect human,
you will reach the ocean of "There is no god but God."
Whoever knows himself in this moment
has also known his God.
In the beginning, when the lights appeared,
the secret of the lights emerged from behind the veil.
All the world's creatures are in his shadow,
earth and heaven are his adornment.
If he had not appeared in the world,
not even his shadow would have been in the world.
If he were absent from the world for a moment,
neither shadow nor adornment would be upon us.
The meaning of the hadith "Were it not for you" is this —
the way of truthfulness in religion is this.
Now you know — go and be proud of yourself,
but do not tell this secret to the unworthy.
Lose yourself in his ocean like a drop,
that you may gain your share from your own origin.
In the end, the human's union with God came —
like a drop he became familiar with his ocean.
Now you ask me the way of the saints,
the way of the chief of the prophets.
IX. On the Prophets
Know that the perfect human was the prophets,
but the best of them all was the Prophet.
In the world the prophets were many,
not all were aware of the secrets.
But six prophets on the Way
were commanded in the secrets of the Law.
The first to raise this call was Adam,
who spread the Law throughout the world.
Then Abraham, who had perfect trust,
upon whom Nimrod's fire became flowers.
After him, know the One who spoke with God —
the staff in his hand became a serpent.
Then came Jesus son of Mary,
who raised the dead to life by his breath.
After him was the Seal, the Best of Humankind,
who was the chief of all the prophets.
In him the secrets of the Law were sealed,
his way is the completion of the Way.
The state of all the prophets is his —
if you know this secret, it is well.
Ask him the secrets of the Law,
for before Haydar came religion and community.
In the Quran the Judge thus commanded,
that you may know his religion, O brother:
"I created the world in six days,
I chose Muhammad for the world."
The world is in truth the world of religion —
this I have learned from the master of the road.
The six days are the eras of six prophets,
the teaching of the Quran was my guide.
But a day of religion is a thousand years —
by that measure the world has its course.
When six thousand of the last years pass,
the Standing One will appear before all people.
The whole era of the Law will end,
by God's command the Resurrection will appear.
You do not know the secrets of the Resurrection,
how then do you know the path of religion and the Resurrection?
It was not commanded to make the secrets
of this Resurrection plain to the prophets.
The Prophet spoke a hadith on this matter,
the companions related it thus:
All the jinn and humans who exist
will all be gathered at the Resurrection.
They will raise the banner before all people,
but none will have the strength to raise it —
Ali alone will raise it,
he will make the hidden secrets plain.
He will speak all the knowledge of the first,
he will reveal the secret of the knowledge of the last.
He will show God himself to the people,
he will open the closed door to the people.
The world will be filled with safety and faith through him,
even stone and beast will find life through him.
Whoever was dead in ignorance,
who had gone astray from the path of God —
not a single Christian or denier will remain in the world,
he will make the knowledge of truth entirely plain.
Know the Resurrection as the era of the Chosen One's religion,
in meaning know him as the Gate of the Prophet.
Know the Chosen One as the Gate of God,
know the Chosen One as the Self-Aware.
Enter through this gate and you will see God,
from this threshold you will see the Prophet.
If you enter through this gate, you will be with God,
in him you will see the absolute secret of truth.
He is in meaning the Gate of God —
know him, I mean, as the Commander of the Faithful:
The Commander of the Faithful is the soul of Adam,
the Commander of the Faithful is companion to Noah.
The Commander of the Faithful is Jesus and Mary,
the Commander of the Faithful is companion to the Spirit.
The Commander of the Faithful is the gate of prophecy,
the Commander of the Faithful is the root of chivalry.
The Commander of the Faithful is the commentary and the explanation,
the Commander of the Faithful is the speech of the tongue.
The Commander of the Faithful is the just sovereign,
the Commander of the Faithful is the perfect human.
The Commander of the Faithful is the gate of sainthood,
the Commander of the Faithful is the seal of prophethood.
If you gain from this discussion,
you will be obedient to Haydar the lion-hearted.
If the ranks show you the road of verification,
you will know the Gate of God with certainty.
Be at this gate and be fortunate,
be content and happy with this fortune.
Now you ask who possesses asceticism and piety,
and what claim I have in this matter.
X. On Asceticism and Piety
The one who through asceticism and piety became a true Muslim
is the one who kicked both worlds away.
Nothing dwells in his heart but God,
his dwelling is the station of nearness and unity.
He knows God through the road of unity,
he knows the Chosen One as his commander.
He is not a single breath without the command of that King,
God forgive him any disobedience.
Whatever you do by his command is lawful,
but without his command it is your ruin.
Do not turn your head from his command for a moment,
lest you die as an unbeliever, O Muslim.
The wealth of this world is forbidden to the one
for whom anyone other than the Chosen One is imam.
Gold and women are forbidden to the worldly
who do not follow the way and custom of Haydar.
Know that prayer and fasting without his love are error,
if you hold his love, count it lawful for yourself.
If you do not know the way of the Chosen One,
you do not know God through the road of meaning.
If you become aware of Haydar's secrets,
you will cry out "God is greatest!"
Know that all worship, from first to last,
without Haydar's command is dust upon the head.
If you worship for a hundred years without him,
you will gain not an atom of longing or ecstasy.
Perform your worship at the command of the saints,
abandon heedlessness and show and hypocrisy.
Whoever has become a hypocrite, know with certainty:
upon him even the keeper of Hell sets his seal.
Do whatever Haydar has said,
follow the way of the sincere believers.
Honour the words of the prophets,
uphold the deeds of the saints.
From everything that God despises,
know with certainty that it is carrion.
Bring your faith to the one God spoke of,
who taught you this lesson on the road.
When you bring your faith, you become entirely light,
you boast "I am the Truth" like Mansur.
That pure illuminated one said "I am the Truth" —
he drank the wine of longing from Haydar's hand.
In soul and heart I have kneaded the love of Haydar,
I drank a draught from Haydar's hand.
This I know as lawful, and nothing else —
the intoxication of longing for him is in my soul.
Now you ask which is the path of Truth,
and whom do you say is complete in religion?
XI. On the Path of Truth
When Muhammad rose from before the people,
the right of imamate for the world's people was his.
After the Prophet, Haydar is the imam,
through him your faith and religion are complete.
The imam is the Chosen One and the House of Ya Sin,
the path of religion lies in their way.
Ali is the goal of this road in the world,
he is the refuge of every traveller.
Know the Chosen One as the proof of God's path,
through his road become aware of God.
Light the lamp of his love in your heart,
learn the path of God's religion from him.
Know the imams of the path of religion as one,
for this is the way of the people of faith.
Outwardly they are twelve guides,
after the Prophet they are the lords of the age.
But Ahmad, the origin of creation, declared —
let our souls be sacrificed for his:
"We are, first and last, Muhammad;
know Muhammad in the middle, by eternal decree."
Outwardly we are fourteen infallibles,
we are all one light from the light of God.
From the first, through the middle, to the last,
we are one in our manifestations.
Know the imams of the path of religion as one,
for this is the way of the people of faith.
Follow the chain toward God on this road,
that you may become aware of the root of the matter.
Know the light of Haydar and Ahmad as one —
Muhammad is both first and last.
Sometimes a child, sometimes old, sometimes young,
sometimes a dervish and sometimes the king of the world.
Sometimes in Egypt and sometimes in Iraq —
the believers long for him.
He is the pillar of earth and heaven,
outwardly you do not know his manner.
Inwardly I know him everywhere,
he has no fixed dwelling or shelter.
In this sense he is always in the world,
sometimes visible and sometimes hidden.
For this reason they have called him the Manifestation of Wonders,
for he makes manifest marvellous signs.
In the world his representatives are the guides,
all the lovers of Ali agree on this.
Become aware of him so that you find the way,
in meaning you find the manifestation of God.
If you recognise him, O brother,
why do you ask about Christians and deniers?
I will speak the name of that eternal sovereign
who set his foot upon Muhammad's shoulder.
The Commander of the Faithful, the exalted King,
the Commander of the Faithful, the secrets of Adam.
The Commander of the Faithful is the prayer on my tongue,
the Commander of the Faithful is the spirit of my soul.
All that exists from the moon to the fish exists through him —
seek him wherever you wish.
God's purpose in the world was him,
always the worshipper and the worshipped was him.
If you know any other imam,
you will not gain a name in Islam.
Know the light of Haydar and Ahmad as one,
Muhammad is first and last.
Be brief, Attar, and know:
do not tell hidden secrets to the unworthy.
Know him as the return of all creatures in the world —
be brief, and God knows best.
Now you ask who is saved on the road,
and who on this road is aware of the secrets.
XII. On the Saved and the Lost
You do not know the saved from the lost,
you do not know who on this road is the master.
The Prophet spoke a hadith on this matter —
I will tell you; receive these secrets.
He said: after me, my community
will divide into seventy-three sects.
One will be saved in the religion of God,
seventy-two will be rejected by the court.
I will tell you which one is saved:
the one who is aware of the imam's secret.
He is obedient to the Prophet's command,
he names the Chosen One as his imam.
He knows the successor through the road of meaning,
he does not deny the Prophet's word.
Those who recognise the imams are the travellers,
but those who do not recognise them are the lost.
The saved one on this road, beyond doubt,
is the one who is aware of his own origin.
Know as being with God the one who knew the path,
who in the world knew the manifestation of God.
Know as saved the one who is a friend,
who in meaning is aware of the secrets.
Know as saved the one who follows the King's path,
whose refuge is the Commander of the Faithful.
Whoever became obedient to Ali
will without doubt become light from head to foot.
From him comes salvation and deliverance —
do not let go of his hem.
God has given him the way to every station,
for everything he has given him an awakened heart.
Know him as present everywhere,
sometimes hidden, sometimes plain.
Sometimes present and sometimes absent,
they have called him the Manifestation of Wonders.
I say: the first and the last, all is him,
in meaning, the inner and the outer, all is him.
Know with certainty that he is of the light of the Essence,
between soul and heart he is the water of life.
In these secrets, the good and truthful man —
the lost one is the faithless hypocrite.
Know as lost everyone who did not know the path,
who did not know the way of that King's community.
Know as lost the one who, other than Haydar,
chose a different master on the road of religion.
Know as lost the one who does not know Ali,
who does not know the imam, the Friend of God.
Know as lost the one who was not commanded,
who did not place his life in his palm as one victorious.
Know as lost the one who is not a dervish,
who does not know his own imam and guide.
If you wish to be saved on the road,
do not turn your head from the command of the King.
If you gird yourself on the road of obedience,
you will make your being like a garden.
In your soul, become free of both worlds —
what more can I say? God knows best.
Now you ask what the knowledge of religion is,
which is for us a message from God's command.
XIII. On the Knowledge of Religion
I will tell you the knowledge of religion, my friend —
listen to these secrets from me.
Listen to the inner knowledge,
forget the outer knowledge.
Of the inner knowledge, O luminous friend,
thus spoke the wise guides:
The knowledge of religion is knowing the road,
becoming aware of yourself on the path of faith.
You will know yourself and where you are,
why you are in this house of affliction.
In the beginning, where do you have your origin?
In the end, where will you go back?
You will also know your own imam,
you will seek eternal life.
But no one can know this road alone —
the guiding master knows this road.
Seek the guiding master on this road,
who will make you aware of the matter.
He will show you the road of truth,
he will open the door of secrets before you.
From that you will become aware of the knowledge of religion,
you will become versed in the word of God.
If you know him, you know knowledge,
you will read the knowledge of the first and the last.
If you know him, you will be lost in wonder,
you will know nothing but him.
If you know him, you will find your soul,
you will find the way of Abu Dharr and Salman.
This is the knowledge of religion, O wise man:
that the wise one knows God through the road of unity.
By the glory of the King of Men you find the way,
you become aware of Haydar's secret.
The station of religious knowledge is in the King's glory,
I have a way into the meaning of this knowledge.
Through its meaning I will show you the road,
that you may become aware of the secret of unity.
Do not see yourself if you are a man of faith —
you will see God if you do not see yourself.
Annihilate yourself in the Lion of God,
see God, call God, know God.
If you enter the station of self-worship,
you yourself become the idol, and you worship yourself.
Whatever besides God is your goal,
that very goal becomes your object of worship.
Make yourself nothing and be in his existence,
from the cup of unity be drunk on him.
First you must know yourself, then God,
after the Prophet, then the Chosen One.
If through Ali's secrets you find the way,
you will become aware of the Prophet's knowledge.
If you know him, you become light,
in purity you become lovelier than a houri.
If you know him, you are a man of the road,
you gain sovereignty in both worlds.
If you are intimate with his secrets,
you flow like a drop into the Greatest Ocean.
By his light you know his Friend,
do not be ungrateful for his blessing.
In every age he has made an appearance in the world,
sometimes in the desert, sometimes in the city.
Muhammad is light, and Haydar is the light of light —
wherever you call, he is present.
He is your guide, he shows you the way,
he shows you the sign to that threshold.
He brings your knowledge to bear,
he brings you from the pathless waste to the road.
Go, Attar, guard this secret,
among the lovers speak these mysteries.
The secrets I concealed within my heart,
to you, O travelling man, I have told.
I opened the door of meaning before you,
I placed the key of knowledge in your hand.
Tell the secret of God to the wise,
from the ignorant, turn this page away.
Now you ask me about this azure sphere —
why does it turn through night and day?
XIV. On the Heavens
I will tell you the state of the heavens,
that you may see in meaning the secret beyond form.
Know that this revolving sphere
turns by the command of the Pure Judge.
Day and night this turning wheel revolves,
and all its purpose is to see that Beloved's face.
All its dizzy turning is for the Beloved,
it is restless for the sight of him.
Thus the turning heavens revolve
as long as there is water, wind, fire, and earth.
All are dizzy in obedience to his command,
all are heartsick and mad for him.
Thus it turns ceaselessly and forever,
for from that turning the earth is at peace.
Thus the turning heavens revolve
so that from them pearl and ruby may emerge.
It turns so that plants may grow from the earth,
so that animals may seek their sustenance from them.
Thus it turns around the world
so that from it, the human may appear in the age.
The heavens, the stars, the shining sun —
all turn dizzy for the sake of the human.
See, if you have the light of vision,
that creation is sealed upon the human.
Whatever has appeared from the Worshipped One,
in truth, the human was the goal of all.
The world gains ornament and beauty from the human,
who is the meeting-place of the signs of both worlds.
Under the dome of this azure arch,
whatever you see across the horizons —
all of it was created for the human,
who was chosen from both worlds.
Whatever is, manifest or hidden,
all became present in the essence of the human.
They called him the small world for this reason —
I cannot pierce the pearl of these secrets.
But the human exists for the sake of the Creator,
and what business has he but to know?
He knows himself from beginning to end,
in the remembrance of God he is at morning and at evening.
He knows from what cause all things exist,
he becomes a knower by the light of God Most High.
When knowledge becomes his,
he knows the perfect human in the world.
Know the imam of the whole world as the Chosen One,
know him as the manifestation of God's light.
From longing for him the stars revolve,
all of them, every one, have sought him.
The sphere turns for his sake,
it is his servant in heart and soul.
Saturn is his lowliest slave,
it revolves only to find its way to him.
At every moment Jupiter recites his praise,
his praise is the prayer of its tongue.
The sword of Mars the oppressor has been drawn
to sever the head of his enemies.
Venus at every moment plays its instrument in his praise,
in every melody it has a thousand songs.
The radiant sun, from heart and soul,
is the servant and slave of Haydar's children.
From the light of the Chosen One it has its light,
from which it keeps the horizons prosperous.
Know Mercury as the secretary of his court,
from longing for him it turns in the heavens.
The night-wandering moon circles around him endlessly,
yet in its turning no one sees its dust.
All are lamenting and turning from longing for him —
I will not speak of it; what can I say to you, O fool?
All their turning is for the sake of the King —
what of the sun and the wheel and the year and the month?
Earth and heaven are his goal,
all things exist for his sake.
He has a foundation in every place,
at every time he has a garment.
But at the root he holds one thread,
and that thread binds all things together.
That thread is never severed —
beware of denying such a meaning.
Such is the design that gave this thread its twist —
if you are a man of the road, grasp this symbol.
Now you ask about the pleasures of this world —
I will show you the hidden secrets.
XV. On the Pleasures of This World
Keep the world's pleasures and its pomp —
in truth the pomp of this world is affliction.
Gold and women are not true pleasure in meaning,
in truth they are suffering and hardship.
Know the pleasures of the world as the pleasures of religion,
know this as the purpose of the world's pleasures.
The true pleasure of the world is knowledge —
generosity, mercy, kindness, and forbearance.
Your strength comes from religious knowledge,
through it you see the purpose of both worlds.
Through the knowledge of religion you find the secret of both worlds,
you find ornament and beauty in both realms.
Your pleasure comes from knowledge and from deeds —
when you have read of the pleasure of knowledge, seek it through deeds.
Do not seek pleasure in the dominion and station of the world,
shake the dust of both worlds from the hand of resolve.
Turn aside from everything except God,
do not see yourself in the middle.
Become utterly free of yourself,
become obedient to Haydar the lion-hearted.
Your pleasure will come from love of the King,
if in meaning there is a road toward him.
From love of the Chosen One you gain strength,
the rain of mercy pours upon you.
Seek him, for in the world he is like the soul,
companion of the saints in every age.
Know that walking on his road is the true pleasure,
from him comes the way of knowledge.
From him comes all the pleasure of this work —
go, seeker, and guard the way of the Master.
Know worship too as pleasure,
but it must be by his command.
Perform worship at the command of the Chosen One,
abandon heedlessness and show and hypocrisy.
Do not turn your head from the path of knowledge for a moment,
lest you die as an unbeliever, O Muslim.
If you choose any other road,
on that road you will find yourself in a pit.
Through him your world and your hereafter are complete,
in truth he is the imam of both worlds.
From him you gain Paradise and the Pool of Kawthar,
from him you shine like the sun.
For he is the divider of Hell and Paradise,
he frees you from suffering and hardship.
If you truly know the Chosen One,
you will triumph in both worlds.
In everything the Chosen One says, do so —
his enemy, cast to Hell forever.
Know those words as the true pleasure,
always read the words of Attar.
Now you ask how the king's justice is,
and that the tyrant in both worlds is abased.
XVI. On Justice
I will tell you the secret of justice, my friend —
if you know, the way of justice is good.
The one who has justice on this road
is the one who is aware of the root of the matter.
He chooses the way of the Prophet,
he knows the Chosen One in truth.
He makes the Law his inner garment,
he makes the Way his outer garment.
He knows the Truth as the station of nearness,
he brings his being to this dwelling.
Justice is this: that you are aware,
that in meaning you follow the way of the King.
Justice is this: that you know him,
and when you are afflicted, you call upon him.
Justice is this, O aware man:
that you remove your own existence from the road.
Justice is this, O luminous friend:
that the love of Haydar is in your heart.
Justice is this, if you seek the secret:
that you speak of none but Haydar the lion-hearted.
Justice is this, if you see the mystery:
that in both worlds you see none but Haydar.
Justice is this, if you would smile:
that among the knowers you are blessed.
Justice is this, if you seek the road:
that you seek the way of that King's community.
Know as just the one who loves Haydar,
who obeys the Chosen One like Qanbar.
Know as just the one who walked the Chosen One's path,
who did not walk the road of error like the ignorant.
If you know Ali, you are just —
otherwise, in truth you are ignorant.
If you are just, you are on the road,
and in his dominion, what a plaintiff you will be!
If you practise justice, you are alive,
among the knowers you are blessed.
If you have justice, you seek the road,
you seek in truth the manifestation of God.
From justice, seek whatever you wish —
from justice you place the crown of kings on your head.
Hide this secret from the ignorance of fools,
but make it plain before the wise.
This world has many strangers —
guard your secret from the strangers.
There are seventy-three sects in the world,
only one has the true religion of God.
The other seventy-two are strangers,
they are not worthy of the secrets.
Mansur spoke the secret of "Were the veil lifted,"
he was making plain the secret of "Whoever knows himself."
Have you heard what the ignorant did to him,
what foolishness they committed against that speaker of truth?
If I tell it again, O brother,
the world will be turned upside down.
Do not say: I know all the secrets,
the way of the Prophet and the Chosen One.
I see the way to the mysteries of meaning,
but I see this road leading to the King.
Within the curtain of the heart a secret dwells,
the door of mercy is held open before me.
I see clearly all of Haydar's secrets,
the light of my heart is from the lights of Haydar.
Within the curtain of the heart, the love of Haydar —
from his moonlight the house of the heart shines.
Within the curtain of the heart, the King dwells,
in truth he is aware of all things.
Remove the obstacles from your heart,
that you may see the light of God within.
He is near you, but you are far —
you cannot see with the heart's eye, how blind you are.
Within the curtain of the heart he is hidden,
speaking "I am the Truth" like Mansur.
Within the curtain of the heart is a sovereign —
what business have I but love for him?
When the heart is emptied of strangers,
nothing remains in your heart but that Beloved.
Then by his light you are lost in wonder,
you remain in his permanence forever.
Now you ask about the ocean and the drop —
I will speak plainly that you may gain your share.
XVII. On the Ocean and the Drop
The truth is that the universal ocean is a sea of light,
every place that is a dwelling of the light.
You are one drop from the ocean of unity —
look at oneness, leave duality behind.
Reflect: where are you from, after all?
Separated from his ocean, where are you?
If in meaning you know yourself again,
you will know where you have your origin.
You think you exist, O foolish man —
your veil is you yourself, know this as the affliction.
Remove your own selfhood from the road,
that you may become aware of the secret of God.
One light is in truth the whole of things —
the pearl of rain comes from the ocean.
Become a seer of truth and look within yourself,
like a drop, pass toward his ocean.
Whoever was not aware of the ocean
will not find in truth the way toward him.
And if you do not know where you are from,
you will not find familiarity in this ocean.
In truth, you will remain in ignorance forever,
you will go to everlasting Hell.
The door of knowledge will not open before your face
if you do not know yourself from the beginning.
Become a diver in the ocean of meaning,
for from this meaning you will know the secrets.
Bring forth the pearl and break the shell,
that you may know the sign of "Whoever knows himself."
You will become an ocean and sit in the ocean,
you will see nothing but the ocean.
If you become aware of this meaning,
you will reach the ocean of spiritual meaning.
In meaning you will discover the secret of truth,
you will flow like a drop into the ocean of unity.
In truth, the King holds the truth,
toward all hearts he has a road.
Do not seek to wound hearts, as far as you can,
for that arrow is hidden in hearts.
How do you know that in the heart the Beloved dwells,
that your heart is empty of strangers?
When the drop has reached the ocean of his being,
my speech is brief, and God knows.
Now you ask about the secret of Noah's ark —
open for me these doors.
XVIII. On Noah and the Ark
I will tell you of Noah and the ark,
before the knowers I will speak this mystery.
In truth, know Noah as the absolute guide,
the ark in meaning is the invitation of God.
Whoever accepts the invitation of God,
in the ark of Noah his hand is taken.
Whoever brings harm to the ark,
know with certainty that he remains in ugliness.
If out of idleness you leave the ark,
you will drown in the sea of ignorance.
Forever and always you will remain in ignorance,
you will go to everlasting Hell.
The guide will be your proof on the road,
he will make you aware of the ark's secret.
He will save you from that drowning,
he will bring you into the ark of salvation.
Ali is in truth the guide of the road —
what fortune if you became aware!
Know salvation and deliverance from Ali,
he will save you from the flood.
In truth, his invitation is the ark,
his shelter and mercy are the salvation.
If you enter this ark like Abu Dharr,
you will shine more brightly than the sun.
If you enter this ark like Salman,
you will bring your soul out of this whirlpool.
If you enter this ark, you will be real,
you will become drunk from the Pool of Kawthar like me.
If you enter this ark, you are saved,
from the abyss of lowness you will rise to heights.
If you enter this ark, you will see
the manifestation of the first and the last.
If you enter this ark, you are a king,
from the fish to the moon, all obeys your command.
If you enter this ark, you are a true companion,
one may call you a man of truth.
Enter this ark and you will become a king,
you will become in truth the manifestation of God.
Enter this ark and you will see the Beloved,
you will see a thousand meanings and secrets.
Enter this ark and you will be a king,
you will be aware of Ali's secrets.
In this ark is salvation and deliverance,
in this ark is salvation and permanence.
If you are left behind from this ark,
you will remain in everlasting torment.
In another meaning, your spirit is Noah,
for whom in the ark of the body there is triumph.
If in this ark you are known,
you are described by the Prophet's religion.
His spirit recognises the ark of the body,
from the furnace it returns to the garden.
In this ark the spirit goes as one perfected,
it reaches the ocean of "There is no god but God."
He is a knower of the Essence of God Most High,
he knows the manifestation of the spirit of God.
He gains his share from his own being,
he flows like a drop into the ocean of unity.
Now you ask about the state of Solomon —
why did he command the birds and the fish?
XIX. On Solomon
He was granted kingdom and seal-ring,
both worlds came under his command.
Under his command were all the jinn and fairies,
from Paradise he had a ring.
Ali was his servant, like Salman —
for that reason he commanded both worlds.
Obey the one who gives you commands,
and you will be given the kingdom of Solomon.
If you obey, obey the King's command,
find the road to the King's threshold.
If you obey, you will gain the seal-ring,
both worlds come under your command.
If you obey, you become Solomon,
the jinn and fairies obey your command.
If you obey, you become entirely light,
in truth you become light upon light.
If you obey, you find the secrets,
the mysteries of Haydar the lion-hearted.
By Ali's command, be at peace,
by Ali's command, be glad of heart.
If you obey him like Salman,
you become in truth like Solomon.
If you turn your head from Ali's command,
you will not find the road in either world.
Obey, that you may find your heart's desire,
that you may gain the pleasure of the Worshipped.
Being Ali's servant is the root of religion —
in my view, this is what it means to be Solomon.
Be Ali's servant, that you may find the way,
in meaning you find the manifestation of God.
Be Ali's servant like Salman,
that you may give commands like Solomon.
Read this lesson before the wise,
turn this page away from the ignorant.
From a single act of disobedience, Adam saw ill —
he saw affliction, hardship, and sorrow.
The eating of wheat brought him low,
it cast him out of the Garden of Refuge.
Do not turn your head from the path of obedience like Satan —
always be in obedience like Idris.
From his command both worlds appeared —
my speech is brief, and God knows best.
Now you ask about my self-reckoning —
why do they hinder my accounting?
XX. On Self-Reckoning
I will tell you the matter of self-reckoning,
I will tell you the whole story.
In truth, your reckoning is the work of religion,
your account is with the Lord of the Worlds.
You must reckon with yourself,
you must raise the dust from your own being.
For the root of reckoning is this: yourself —
cleanse yourself, O brother, of all evils.
Abstain from pride, greed, and lust,
from avarice, from gold, from toil, from arrogance.
Make the Law your inner garment,
make the Way your outer garment.
When you have seen the path of the Law within yourself,
know with certainty that you have reached the destination.
The Truth is the destination of this road,
but the destination is the station of the King.
When you have known him in truth,
the ailments of the Law will depart from you.
But one cannot walk this road alone —
one must walk with the aware and guiding master.
The guide will bring you to this destination,
he will free you from the road's suffering and hardship.
From love of the Chosen One you will be in ecstasy,
from his hand you will drink the draught of Kawthar.
From love of the Chosen One you become the sun,
in truth you become alive forever.
The love of him sits in the soul of Attar —
I will speak his secret upon the gallows.
Now you ask what the common people are,
and what is all this delusion among them.
XXI. On the Common People
The common people have many conditions,
the common people have many words.
The common people are mostly ignorant,
in truth they do not know the religion of God.
The common people are deeply abased in religion,
plunged headfirst into the sea of ignorance.
The common people know nothing but claims —
if they make claims, they do not know the meaning.
When have the common people seen the path of religion?
The whole of their religion is imitation.
All their religion is imitation —
they do not know the root of faith in truth.
The common people themselves are strangers,
in meaning they are far from the secrets.
Know the common people as speaking animals,
for all of them are hypocrites.
On the road of religion, all of them are brigands —
do not call them men, for they are women.
All are demons in human form,
a hundred times less than horse and ox and ass.
They do not know the Prophet's religion,
they know neither themselves nor God.
The common people's state is difficult,
the common people's feet are stuck in mud.
The common people do not understand this meaning,
the common people remain trapped in claims.
The common people have debased themselves,
plunged headfirst into the ocean of ignorance.
They do not know Moses as the guide,
they all call the golden calf their God.
They torment Jesus with contempt —
they are all donkeys, keepers of pigs.
They strive to harm the dervish,
they are always adorning themselves.
Keep yourself far from them,
keep your secret hidden from them.
On the road of religion, the common people are common —
do not think them ripe, for they are raw.
Whoever spoke secrets like Mansur —
that very hour they hang him on the gallows.
Always beware of the common people,
flee from the common folk like an arrow.
Do not consider the common people as human —
in truth they have lost the path of religion.
They did not follow the Prophet's religion,
they do not know his successor by his word.
They are all blind and deaf in truth,
they do not know the secrets of the Way.
In the Quran God called them "deaf and blind" —
for the common people he pierced this proverb.
I do not mean they are blind in their outward eyes —
that blindness is in the inner eye.
In their outward ears too, if I do not see —
in truth I see another meaning.
That blindness is the blindness of the hearts —
open the eye of the heart in these secrets.
With the heart's eye, in truth they are blind,
for they are far from the road of meaning.
Outwardly, if you see life in them,
in truth know them as dead.
Outwardly alive, but they have no soul —
if they know the soul, they do not know the Soul of Souls.
The Soul of Souls in truth is the manifestation of light,
which is hidden from the eyes of the common people.
Whoever by his light sees the road
sees in truth the manifestation of God.
By his light you find life,
you remain in eternal permanence.
You ask about the state of the saints —
I will tell you their story.
XXII. On the Saints
In truth the saints are the sun of the road,
they are the refuge of all the world's people.
All the saints see the secrets,
in meaning they are brightness on the path of religion.
In truth they know the word of God,
toward its meaning they find the way.
In meaning they are guides on the way of God —
God-seeing, God-calling, God-knowing.
The saints in meaning are God's own —
seek meaning from them.
When in meaning you recognise the saints,
you will know the command of God's secrets.
All the saints are one light,
hidden from the eyes of the ignorant.
The world is never empty of the saints,
the world would not exist if it had no ruler.
Know the world as standing on the essence of the saints —
among the saints, none has come equal to the human.
Muhammad said: my companions are as the stars,
sometimes in Mecca and sometimes in Byzantium.
If one should disappear from view,
in succession another rises that very moment.
In this meaning they are always in the world,
from the lineage and descent of one household.
If you wish to see the saints,
take refuge in the manifestation.
In the manifestation you will see many wonders,
the secrets of the heavens and the earths.
In that moment from him you will have life,
in him you will see a light beyond attributes.
All the saints are within that book,
but now they do not reveal this secret.
In the final age this will become plain —
Attar hopes for your praise.
He will make you aware of the saints,
he will hold you back from the road of the outcasts.
In him are the secrets of the saints,
the mysteries of Haydar the lion-hearted.
But the fool denies the secrets of sainthood,
he cannot bear the manifestation of secrets.
The oppressor is the one who denies the secrets of sainthood
out of ignorance and idleness.
Go, O oppressor, for God is repulsed by you,
the heart of Attar is greatly wounded by you.
You have altered the Prophet's religion,
you have fallen into the sea of error.
You have no eye of vision in truth,
you have taken the road of pathlessness by imitation.
For me, from the saints come secrets and meaning,
devotion to all their words and meaning.
I will speak secrets with devotion —
another secret will carry you to the gallows.
From Ja'far, hear the secrets of Mansur —
he told him: keep them hidden from the ignorant.
In the end he made the secrets plain —
the ignorant carried him to the gallows.
The fool does not know the secrets of the Friend of God,
in heedlessness he walks the Prophet's road.
I will tell you which is the path of Truth,
and which is the absolute guiding imam.
XXIII. On the Guide of the Path
The guide of religion, without doubt, is the Prophet,
the imam of humans and jinn is Haydar.
Haydar is in truth the one who knows God,
in him the absolute face is made plain.
If you walk a road, walk the road of Ali —
hear the secrets of Haydar from Attar.
Walk this road, that you may be glad,
that you may be free from every pain and sorrow.
Walk this road, that you may know the secrets,
that you may know the mysteries of Haydar the lion-hearted.
On this road the saints all stand,
on this road the prophets too have laid their heads.
Walk this road, that you may see God,
that you may know the secret of all the saints.
On this road the intimates have fallen on the dust,
on this road the heavens spin in bewilderment.
On this road the wise are mad,
on this road the tellers are tales.
On this road there are many heads like Mansur's,
on this road they walk to the gallows.
On this road the guide is the companion,
on this road the Chosen One is aware.
On this road, there is none after the Prophet,
on this road, there is none but the King, the Chosen One.
On this road the Prophet is the well-being,
on this road the Chosen One is the destination.
On this road, the Chosen One after Muhammad,
on this road, the Chosen One is the eternal sovereign.
On this road is the manifestation of God,
the heart of the manifestation is in meaning the King.
For this they sent the prophets:
to show the heedless the path of God.
To guide them toward the community of Truth,
to make these pathless ones aware of the road.
Why from the heights did you fall to the lowest?
Like Satan you placed a curse upon yourself.
Whatever the Prophet told you, you did not do,
you did not drink the draught of Kawthar from his cup.
What will you say on the Day of Gathering?
You breached the religion of the Prophet.
What will you say tomorrow to the Prophet?
You will see the face of the Chosen One.
You walk in the company of Satan,
how long will you walk the road of the misguided?
Since you have lost the road, when will you find it?
How will you find the road when it leads to a pit?
Take the road of all the righteous,
then take the creed of Attar.
He will show you the path of Truth —
hide this lesson from the ignorant.
Go, Attar, guard this secret,
for in the horizons there are many strangers.
When the surge of love is in my soul,
perhaps this love intends to take my life.
What do drops weigh before the ocean?
O Lord, You are the Knowing, the Seeing.
You are my refuge and support on the path of Truth,
You are my sovereign in all meaning.
I have one road, one soul, and one heart,
and in this soul the Chosen One has made his dwelling.
In truth I kneaded his love into my heart,
forever I am in the garden of Paradise.
The way of the Chosen One is assured —
I have spoken the truth, and God knows best.
Where, you ask, does love have its dwelling?
Tell me now this difficult secret.
XXIV. On the Dwelling-Place of Love
I will tell you this difficult secret,
I will speak the mystery of love and its dwelling.
The station of love is everywhere,
and no dwelling is empty of it.
Its station is earth and heaven,
its station is the heights beyond place.
Its station is in the heart and soul,
by the light of love the human is alive.
Wherever you are, it is present,
but the fool is far from the secret of love.
If you are aware of its secret,
in both worlds you are a king, beyond doubt.
When love makes its dwelling within the soul,
love destroys a thousand homes.
Cast from within the soul all but love,
pass toward the nearness of unity.
With longing, make the house of the body a ruin,
kick both worlds aside.
Why are you sick with separation from him?
You are occupied with bread and drink and grapes.
You pamper the body with fat and sweets —
you do not know the way of community and religion.
Your body is without doubt your enemy,
your body is the affliction of your soul.
No one has ever nourished an enemy —
always beware of your own existence.
How will you reach the street of the Beloved's love
when you are kindling in the body's furnace like chaff?
Pass through the garment of the body's furnace,
like the brave, set foot on the road of his love.
At the dwelling-place of his love are the lovers,
all lovers are knowers.
When you find love dwelling with you,
on this road you find reason is madness.
Among the rational is image-worship,
among the lovers is longing and intoxication.
On this road the rational are strangers,
on this road the lovers are mad.
Among the rational is poison and outcry,
among the lovers is intoxication and excess.
Among the rational is asceticism and prayer,
among the lovers is secret and supplication.
Among the rational is repetition,
among the lovers is mystery.
Among the rational is imitation,
among the lovers is unity.
From the lovers I heard the secret of unity,
I passed beyond reason and imitation.
Learn the lesson of religion from the lovers,
burn like incense in the fire of his love.
If you become aware of his secrets,
you will forever be accepted at the threshold.
At this threshold the lovers are always present,
for at every moment they pour out their lives for the Beloved.
Outwardly love has a threshold,
but not everyone has access to the threshold.
If you wish to find the way to the threshold,
be a companion in the love of the Chosen One.
Through love of the Chosen One you become entirely light,
you say "I am the Truth" and become Mansur.
Through love of the Chosen One you become Solomon,
you command the jinn and humans and the birds.
Through love of the Chosen One you know the secrets,
you find eternal life.
Through love of the Chosen One you gain your share,
you flow like a drop into the ocean of unity.
Through love of the Chosen One you become a dervish,
before the ignorant you are silent.
Through love of the Chosen One, open the door of your soul,
bid farewell to the whole realm of the world.
Through love of the Chosen One, if you cry out,
from his hand you drink the draught of Kawthar.
Through love of the Chosen One you are the sun,
in truth you are alive forever.
Through love of the Chosen One you are Attar,
obedient to Haydar the lion-hearted.
The love of him sits with the soul of Attar —
I will speak his secret upon the gallows.
Now you ask me about the master of the road,
you ask about the manifestation of God.
XXV. On the Spiritual Guide
Make me aware, you say, of the manifestation,
make me versed in the master of the road.
I will make you aware of the secret of that road,
that you may become aware of the road's secret.
The Messenger of God is the master of the road,
he is aware of the secret of both worlds.
Muhammad is the master of this road,
but Haydar is your refuge and support.
Know the Prophet as the master of the road,
know the Chosen One as the self-aware.
He is aware of you in the world,
he is your companion in the world.
In him you see the light of meaning in truth,
you come out of thought, falsehood, and pretension.
If you find him on this road,
you become well aware of the secret of the matter.
For your master is the manifestation — full of wonders,
in him you see marvellous signs.
The manifestation is your master, if you know —
count it as a treasure and call upon him.
Go, call upon the manifestation and be triumphant,
seek the manifestation and then be glad.
For the guide will tell you of the secrets,
the mysteries of Haydar the lion-hearted.
For me, in love, the master of the road became him,
for the travellers on this road, the King became him.
See his light within the soul of the soul,
see him as beyond world and place.
Know him as the master of the road on the Way,
know him as the manifestation of God in Truth.
What am I saying now — the King of Sainthood,
from him both worlds have their guidance.
You are manifest within the soul,
you are from the road of meaning on the tongues.
You are the manifestation, you are the chief, you are the soul,
sometimes plain, sometimes hidden.
You are faith, you are forgiveness, you are in the soul,
you are the chief, you are the king, you are the sovereign.
You are the star, you are the sun, you are the moon,
you are aware of the secrets of both worlds.
You are purity, you are mercy, you are blessing,
you are in truth religion and community.
You are the Compassionate, the Gracious, the Glorious,
you are the creed, you are the community, you are the faith.
You are the first, you are the last, you are the chief,
you are the outer, you are the inner, you are the manifestation.
You are Adam, you are Seth, you are Noah,
you are Abraham, you are Moses, you are the Spirit.
Adam called upon you at the very start,
and reached Paradise and blessing and delight.
When Abraham called upon you from his soul,
the fire upon his body became a garden.
Moses son of Amram too called upon you,
and was victorious over Pharaoh and Haman.
Jesus son of Mary was your servant,
in your name the dead were raised to life.
Muhammad too was victorious in your name
over all the people of denial in the world.
Solomon gained from you pomp and station,
from the fish to the moon, all obeyed his command.
In the desert of Arjana, Salman called upon you
when he was trapped in the lion's grasp.
You appeared and freed him from affliction,
you were his guide on the road of religion.
You are in the heart, you are the seeing vision in the eye,
from your light is the orbit of creation.
Sometimes you are with Joseph of Egypt in the well,
sometimes in Egypt you are the king of honour.
Sometimes a child, and sometimes like a youth,
sometimes hidden, sometimes plain.
Sometimes a dervish and sometimes a king,
you appear in whatever form you wish.
Outwardly sometimes in Byzantium, sometimes in China,
inwardly you are in all the face of the earth.
O you who are in the world forever standing,
the world takes pride in your essence always.
You are, beyond doubt, the desire of both worlds —
I know nothing else, and God knows best.
Now you ask which is true life —
tell me the meaning of this.
XXVI. On True Life
I will tell you, O wise man,
I will explain this riddle to you.
In meaning, the life of this world is an illusion,
for this world is all dream and fancy.
True life is faith,
know faith as the perfection of life.
Go, O traveller, on the road of God,
like Khidr, drink the water of life.
That you may find the life of living,
that you may remain forever in eternity.
In truth, the water of life is the road of God —
the purpose of the road of God, know it as Ali.
Through him your faith and religion are complete,
in meaning he is the imam of both worlds.
By his light, in meaning seek the way,
seek his secret from the awakened heart.
You will become aware of his secrets
when you remove your own veil from the road.
When you have found the way by his light, you remain alive,
from him you gain eternal permanence.
Know that water of life as the secret —
know that Beloved as your whole desire.
The darkness of this water, my friend,
is, for example, its hiddenness from the eyes of strangers.
When you find the way toward him in meaning,
you find in truth your heart's desire.
If you do not find him, you are dead,
among the living you are frozen.
If you find him, you are alive,
among the believers you are blessed.
When you find the way, you become like the sun,
you remain alive in his permanence forever.
Remove your own veil from the road,
that in meaning you may become like Mansur.
But know the secrets of hiddenness as this:
hide these words from the ignorant.
Have you heard what they did to Mansur, the speaker of truth?
Out of ignorance, what they did to him.
He had gone to the edge of both worlds,
that solitary one knew nothing but God.
He raised the dust from his own being,
thus he made his prostration before God's threshold.
The prostration of those who see is from the heart,
the prostration of others is imitation.
Make your prostration thus, for that heart —
for the prostration was in the final moment, Ali's.
I will tell you the secrets of his prostration,
when he was in secret communion with God Most High.
XXVII. On Ali's Prostration
I have heard from the wise keepers of secrets
that in the Battle of Uhud, the sovereign lion-hearted,
an arrow — a barbed arrowhead —
became lodged in the foot of the Chosen One.
Between the bones it was hidden,
Ali was groaning from the pain of it.
They were powerless to extract it,
the Chosen One was wincing from the pain.
The surgeon spoke before the Prophet:
the arrowhead has married the bone.
I must cut his foot open now,
that the arrow may come out from his foot.
I cannot bring myself to do this task,
to inflict such pain upon his foot.
The Prophet said: the remedy is in our hands,
I will make this difficulty easy for you.
When Haydar is in his prayer,
he is so immersed in the ocean of mystery
that he is unaware of anyone or of himself,
he has no thought of the arrowhead or any other pain.
Cut the wound and draw the arrowhead from his foot,
for he has drowned in the ocean of God's contentment.
When the surgeon heard these words from the Prophet,
he went to where Haydar stood.
He saw the King standing in his prayer,
his face raised toward God in supplication.
He fell at the King's feet and spoke his praise,
he said a thousand times "welcome" to the King of Faith.
He cut into the foot of the King of Men —
beside himself, he drew out the arrowhead.
He dressed the wound, applied the balm, and bound it,
and then the nimble surgeon departed.
He came before the Prophet and said:
by your grace and mercy, tell me this mystery.
He said: since he is in union with God,
what care has he for root or branch?
He is so immersed in the Essence of God
that he is unaware of body and of soul.
He has no thought for earth or heaven,
no thought for this world or the next.
When he turns his face toward God's threshold,
he severs the bond with his own being.
If both worlds were turned upside down,
he would not turn his head from that threshold for a moment.
All his speech and hearing are with God,
his generosity and his prostration are for God.
In this meaning he is content and happy,
for he has a bond with God.
Thus should worship be for God —
thus walk the way of the Chosen One.
Whoever has this worship as their companion,
their heart is the dwelling-place of the Beloved.
Thus perform your worship, O brother,
but keep the love of Haydar in your heart.
Even if you worship for a hundred years,
you will not gain until you devote yourself to the King of Faith.
Worship is only accepted by God
when in the heart is the love of the Prophet's household.
If you know the Commander of the Faithful,
you will find in truth your heart's desire.
By his light, be a guide on the road of meaning,
that you may know the secrets of God.
Through him you will be joined like the ocean and the drop,
you will gain your share from your own being.
By his light you are alive forever,
in meaning you are greater than the sun.
Now you ask: "What is the knowledge of religion?
And who is the teacher on the road and in the Way?"
XXVIII. On the True Knowledge
In truth, knowledge and learning are the knowledge of religion —
know that our knowledge is the knowledge of certainty.
Outwardly you must hear the knowledge of religion,
you must see the meaning through that road.
When you know the inner knowledge, you find the way,
you find an awakened heart for everything.
From outer knowledge you become afflicted,
from inner knowledge you become victorious like Mansur.
From outer knowledge you become scattered,
from inner knowledge you find faith.
From outer knowledge there is nothing but talk,
from inner knowledge there is nothing but ecstasy.
Seek the way toward the knowledge of the Quran,
seek the awakened heart from its meaning.
From the Quran, the outward people have the husk —
seek the kernel from the Quran, my friend.
They do not know the meaning of the truth —
seek the meaning from the knowledge of the Quran.
Know the knowledge of God as the knowledge of recognition —
read this lesson before the wise.
From the wise seek the knowledge of religion,
from the wise you will see every goal.
Earth and heaven and all things
are like a poppy-seed before the wise.
From this poppy-seed, O fool, how long?
It would be fitting if you laughed at your own path.
Know yourself as nothing, O brother,
for nothingness does not befit the Merciful.
If in Ali's existence you are real,
you will be drunk from the cup of God's unity.
When you have become a knower of God, you know knowledge,
then you will read these meanings with delight.
If you know yourself, that is the knowledge of religion —
in truth, the meaning of knowledge is just this.
Even if you hurry for a hundred centuries in the world,
by your own judgement you will not find religious knowledge.
The guide will bring you to religious knowledge,
from the depths he will raise you to the heights.
He will show you the way to the knowledge of meaning,
he will make you aware of the knowledge of recognition.
In the jewel's essence I have spoken these meanings —
you must understand this meaning.
Words among the knowers are a pearl,
but in the world, glass beads are plentiful.
The master of words knows the meaning of words,
but before the fool they are as glass beads.
By the blessing of the resolve of the wise,
by the grace of service to the seeing masters —
I became aware of the light of God,
I became like the pure dust of the Gate of God.
There is no knower and no known but him —
what fortune if you found the way to him!
When you have known the Chosen One in meaning,
you have become a knower of the road and custom of guidance.
Who has the power, even in the knowledge of the Chosen One,
to speak the secret of "Were the veil lifted"?
Who has the power to say "I have seen God,
in meaning I have reached the road of unity"?
None but the manifestation of God, the King of Men,
who is the God-caller and the God-knower.
God, and the Lord of Truth —
this is beyond the Law in meaning.
The Prophet said: my word is the Law,
your deeds are the command of the Way.
The truth is the ocean of the Chosen One's grace —
know "Ali is from me, and I am from Ali," O Muslim.
Ali is my soul and I am his soul,
Ali is of me and I am of him.
None but Ali knows the innate knowledge,
for he is higher than everything you see.
Sometimes hidden, sometimes plain,
in his hand even the hard rock has become soft as wax.
The way of his knowledge is our companion,
his kindness on this road is our friend.
All of this book is the secret of the King,
in meaning he is the refuge of both worlds.
Do not make it plain before the ignorant,
but do not hide it before the wise.
From the hands of the Prophet's successors,
the household of Haydar suffered greatly.
The Abbasids called me many times,
that they might learn my religious secrets.
I hid my religion like the phoenix,
I appeared like the hidden cities of Jabulqa and Balsa.
If I speak the secrets of religion,
I will speak this mystery before the knowers.
The way of God's religion is better hidden,
among the lovers, gnosis is better.
When you read these secrets, you do not understand —
you do not know the way of God's religion.
Do not cast this book before the fool —
the fool does not know the command of God.
If you give this book away carelessly,
you will fall under the reproach of fools.
From this jewel you will know the secrets' symbol,
you will see in truth the Beloved's face.
When you have seen his secret, be silent,
from head to foot, be entirely ear.
After this book, seek the manifestation —
through it the secrets of that Beloved will appear.
Through it the hidden knowledge becomes known,
through it the secrets of the Beloved appear.
Through it you become a teacher in meaning,
you will know the way of God's knowledge.
Through it you are accepted by the elite and the common,
through it you ripen, even if you were raw.
Through it you see the station of nearness to Haydar,
through it you drink the wine of the Pool of Kawthar.
Through it you find both faith and religion,
both this and that become yours in joy.
For me, the manifestation is the eye of all books —
through it the hidden and the plain appear.
From Adam to this moment, the secret of unity —
in it you see, through the way of knowledge and wisdom.
Through it the goal of both worlds is achieved,
through it you are accepted on the King's road.
In it the meaning of Ja'far the King is present,
in it the meaning of "There is no god but God" is present.
He is your example in the religion of Ahmad,
he is your guide toward the Chosen One.
He will bring you to the station of God,
he will bring you to absolute unity.
He will make you aware of the secrets,
but guard him from the ignorant.
He will make you safe from good and evil,
you will reach the station of nearness to Haydar.
You will be fortunate in your religion,
in meaning you will be aware of the secrets.
You will have no friend better than this jewel,
for in every mine such a gem is not found.
When you have found the manifestation, gaze upon it,
and tell the lovers of Ali the news.
In it you will see many jewels,
every couplet is a royal pearl.
But beware of the jewel of this world —
journey to the treasure-house of the ocean.
That you may see who the divers are,
they are plain in the eyes of those who see.
In that ocean the divers are seekers,
from this ocean they bring forth royal pearls.
If there is no diver, who will bring the pearl?
Upon whom will the rain of mercy fall?
The divers of this ocean are the proofs,
who bring forth from the ocean altogether.
Muhammad was the diver of the Law,
Ali the diver of the ocean of Truth.
Haydar brought forth many pearls from the ocean,
the hem of the people of God was filled with them.
Among the knowers, love is at work —
O life-increasing passion of Attar!
Colophon
The Si Fasl (سی فصل, "Thirty Chapters") by Farid ud-Din Attar of Nishapur (c. 1145–1221 CE). This is the first English translation of this poem, produced directly from the Classical Persian source text freely available on Ganjoor.net (ganjoor.net/attar/30fasl). No previous English translation of any kind has existed.
Attar — pharmacist, poet, and Sufi master of Nishapur in Khorasan — is best known for the Mantiq al-Tayr (Conference of the Birds). The Si Fasl is among his lesser-known works: a didactic-mystical poem in which an old sage poses thirty questions and Attar answers each one. The poem is notable for its explicit and unapologetic Shia orientation, with Ali ibn Abi Talib as the axis of every truth.
Translated from Classical Persian for the Good Work Library by the New Tianmu Anglican Church, 2026.
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Source Text: سی فصل
Persian source text from Ganjoor.net (ganjoor.net/attar/30fasl). Presented here for reference, study, and verification alongside the English translation above.
I
یکی پیری مرا آواز میداد
که ای عطار از دست تو فریاد
جهان بر هم زدی و فتنه کردی
به دیوار مذاهب رخنه کردی
تو گفتی آنچه احمد گفت باهو
تو گفتی سر به سر اسرار یاهو
تو گفتی آنچه سلمان در نهان گفت
تو گفتی آنچه منصور او عیان گفت
تو هشیار طریقت مست کردی
تو مستان شریعت پست کردی
تو در عالم زدی لاف توکل
جفای ظالمان کردی تحمل
تو گفتی سرّ توحید خداوند
نداری در تصوف هیچ مانند
تو کردی راز پنهان آشکارا
بیا با من بگو معنی خدا را
که تا یابم وقوفی از معانی
کنم در علم و حکمت کامرانی
بیا بر گو که منزلگاه آن یار
که پنهان بینمش از چشم اغیار
بیا برگو که آن روح روانم
که تا این نیم جان بر وی فشانم
بیا برگو تو حال عاشقان را
که در راه خدا کردند جان را
بیا برگو طریق فقر و درویش
که دارم من دلی از درد او ریش
بیا برگو که انسان کیست در دهر
که باشد در معانی باب آن شهر
بیا برگو زحال زهد و تقوی
به پیش کیست این معنی و دعوی
بیا برگو که راه حق کدامست
کرا گوئی که اندر دین تمام است
بیا برگو که ناجی کیست در دین
که باشد هالک دریای خونین
بیا برگو که علم دین کدام است
زر ومال جهان بر که حرام است
بیا برگو که این افلاک و ایوان
ز بهر چیست همچون چرخ گردان
بیا برگو که لذات جهان چیست
درون این سرا جان جهان کیست
بیا برگو که سلطانان عادل
ز عدل خود چه خواهد کرد حاصل
بیا برگو ز حال شاه ظالم
که از ظلم است مجرم یا که سالم
بیا برگو که خود حق را که دید او
کدامین قطره شد در بحر لولو
بیا برگو که سر لو کشف چیست
معانی کلام من عرف چیست
بیا برگو ز حال نوح و کشتی
اگر با نوح در کشتی نشستی
بیا برگو سلیمانی کدامست
چرا در پیش او پرنده رام است
بیا از حال قاضی گوی و مفتی
چرا خوردی چو ایشان و نخفتی
بیا بر گو زحال احتسابم
که تا ساقی دهد جام شرابم
بیا برگو عوام الناس را حال
که بینم شان گرفتار زر و مال
بیا برگو طریق اغنیا را
بیان گردان تو سرّ اولیا را
بیا برگو که آن زنده کجا شد
که از تن جان شیرینش جدا شد
بیا برگو که از یک دین احمد
کز او هفتاد و دو ملت برآمد
بیا برگو زعشق یار سرمست
که برده است عشق او بر جان ما دست
بیا برگو که سر راه با کیست
در این هر دو سرا آگاه ما کیست
بیا برگو که زنده کیست جاوید
که از وی زندگی داریم امید
بیا برگو همه اسرار عالم
که در وی بحرها باشد مسلم
چو کرد این سی سؤال آن پیر از من
فرو بردم سر اندر جیب دامن
فتادم در تفکر کی الهم
بهر حالی توئی پشت و پناهم
بهر چیزی که دارد از تو نامی
سؤالی کرد از من در کلامی
تو ای دریای اسرار نهانی
نمیدانم من مسکین تو دانی
تو گویا کن به فضل خود زبانم
بده سری که اسرارت بدانم
ز من پرسد تمام سر پنهان
ز من پرسد تمام رمز پیران
سؤال اوست از اسرار منصور
سؤال اوست از موسی و از طور
مرا پرسد ز مشکلهای عالم
ز سر گندم و احوال آدم
مرا گفتی نگو اسرارها را
طریق مصطفی و مرتضی را
مرا کی زهرهٔ اسرار گفتن
طریق حیدر کرار گفتن
مرا پرسی که راه حق کدام است
کرا دانی که در عالم تمام است
کرا قدرت بود بی امر جبار
که گویم آشکارا سر این کار
مرا میپرسد از آن پیر کامل
که واقف زو که شد پس کیست غافل
مرا پرسد ز هفتاد و دو ملت
چرا یک حق و دیگرهاست علت
دگر پرسد سلیمانی چه چیز است
که همچون یوسف مصری عزیز است
نکردی تو سلیمانی چه دانی
رموز عشق سلطانی چه دانی
رموز مرغ و مور و وحش صحرا
چه چیز است کان سلیمان داند او را
رموز مار و مور و ماهی و طیر
سراسر گفتهام در منطق الطیر
میان انبیا این سر نهانست
میان اولیا اما عیانست
دگر پرسد ز حال قاضی ما
که او شرع نبی داند به غوغا
ز شیخ و قاضی و مفتی چه گویم
طریق مرتضی را از که جویم
بخود بربستهاند شرع نبی را
نمیدانند امام حق ولی را
شریعت را گرفتهاند به ظاهر
ولیکن مرتضی را گشته منکر
دگر پرسد ز اهل احتسابم
چرا مانع شوند اندر شرابم
جواب این سؤال از من نیاید
مرا این راز را گفتن نشاید
همه عالم ازین آزار دارند
به نزد حق ازین گفتار دارند
دگر پرسد عوام الناس چونند
چرا در دانش باطن زبونند
عوام الناس را احوال مشکل
عوام الناس را پایست در گل
عوام الناس این معنی ندانند
عوام الناس در دعوی بمانند
عوام الناس خود خود را زبون کرد
بدریای جهالت سرنگون کرد
دگر پرسد که حال اولیا چیست
امام دین ز بعد مصطفی کیست
نباشد حد این گفتار کس را
نیارم در دل خود این هوس را
دگر پرسد کی آدم از جهان رفت
به عزت درجهان جاودان رفت
بگو آن آدم و گندم کدام است
چرا در رهرو آن دانه دام است
بگویم زین سخن ای یار محرم
در این اسرار کم باشند همدم
دگر پرسد ز عشق یار سرمست
که اسرارش بگو ز آن سان که او هست
بده جامی از آن آب حیاتم
رهان از محنت و رنج مماتم
ز مرگ جهل تا من زنده گردم
میان عاشقان فرخنده گردم
ندارم این سئوالت را جوابی
نخوردم من ازین سرچشمه آبی
بگوید این به فضل خود خداوند
گشاید از دل من قفل این بند
دگر گوید ز سر کار برگو
طرین آن دل بیدار برگو
مرا آگاه کن از سر این راه
که باشد واقف اسرار الله
هر آن کو واقف سر اله ست
جنید و شبلی و کرخی گواه ست
جنید و بایزید آگاه بودند
به شرع مصطفی در راه بودند
طریق مرتضا را راه بردند
ازین عالم دل آگاه بردند
برو ای یار این سر را نگهدار
مگو اسرار یزدانی به اغیار
به اول پرسی از اسرار آن یار
که پنهان بینمش از چشم اغیار
جواب این سخن سر نهانست
ولی آن یار در عالم عیانست
بود روشنتر از خورشید تابان
ولی منکر شدش از جهل نادان
به سان آفتابست در جهان فاش
ندارد تاب دیدن چشم خفاش
نمیدانند همچون ظلمت از نور
چنان داند کز چشم است مستور
حقیقت منزل او لا مکانست
به معنی در زمین و آسمانست
مقام او بود اندر همه جا
ازو خالی نباشد هیچ مأوا
همه شیئ بذات اوست هستی
چه از گون بلندی و چه پستی
اگر خالی شود از وی مقامی
نه مستی داشتی از وی نه نامی
دو عالم از وجود اوست موجود
هر آن چیزی که بینی او بود بود
به باطن این چنین میدان که گفتم
به ظاهر سر او را مینهفتم
کنون با تو بگویم گر بدانی
ز جاهل دار پنهان این معانی
ازو باشد حقیقت هستی ما
مر او را در وجود ماست مأوا
بما نزدیکتر از ماست آن یار
کسی داند که شد از خود خبر دار
تو گر خواهی که بینی روی دلدار
طلب کن مظهر معنی اسرار
به مظهر چونکه ره بردی امینی
حقیقت روی آن دلدار بینی
به چشم جان بباید دید نورش
که تا باشی همه جا در حضورش
چه دانستی به معنی مظهر نور
شوی اندر حقیقت همچو منصور
شوی اندر معانی همچو انوار
بگوئی سر او را بر سر دار
نموده در همه جا مظهر نور
ولی نادان از آن نور است مهجور
به چشم جان ببین آن نور مظهر
که تا بینی بمعنی روی حیدر
به چشم جان نگه کن روی جانان
که تا یابی حقیقت بوی جانان
به چشم جان بباید دید رویش
که تا یابی به معنی رو به سویش
بود حیدر حقیقت مظهر نور
به گیتی همچو خورشید است مشهور
حقیقت بین شو و در وی نظر کن
بجز او از وجود خود بدر کن
به معنی گر تو بردی ره بدان نور
اگر نزدیک او باشی توی دور
اگر ره بردی و از وی تو دوری
به معنی و حقیقت در حضوری
مرا در جان و دل آن یار باشد
ز غیر او دلم بیزار باشد
حقیقت در زبانم اوست گویا
بود در دیدهٔ من نور بینا
تو او را گر شناسی راه یابی
حقیقت مظهر الله یابی
تو بشناس آنکه او از نور ذاتست
به گیتی آشکارا در صفاتست
تو بشناس آنکه مقصود جهان است
بمعنی رهبر آن کاروانست
تو بشناس آنکه حق او را ولی خواند
نبی از بعد خود او را وصی خواند
تو بشناس آنکه او در عین دیده است
همه درهای معنی را کلید است
تو بشناس آنکه او باب النجاتست
بفرمانش حیات و هم ممات است
تو بشناس آنکه او را جمله جود است
که هم درجان و هم در خرقه بوده است
تو بشناس آنکه او هادی دین است
یقین میدان که شاه مرسلین است
تو بشناس آنکه او پیر مغانست
حدیث او زبان بی زبانست
تو بشناس آنکه بس اسرار او گفت
حدیث خرقه و انوار او گفت
بود آن کو محمد بود جانش
محل نزع بوسیده دهانش
بدان بوسه به او اسرارها گفت
مر او را سرور اسرارها گفت
هم او سردار باشد انبیا را
هم او سالار باشد اولیا را
امیرالمؤمنین اسم وی آمد
حدیث سر او خود از نی آمد
امیرالمؤمنین آمد امامم
که مهر اوست در دل همچو جانم
امیرالمؤمنین است نور یزدان
تو او را نطق ونفس مصطفی دان
امیرالمؤمنین است نور یزدان
امیرالمؤمنین از جمله آگاه
امیرالمؤمنین است اصل آدم
امیرالمؤمنین است فضل آدم
امیرالمؤمنین روح روانم
به معنی نطق گشته در زبانم
امیرالمؤمنین دانای سرها
امیرالمؤمنین در جان هویدا
امیرالمؤمنین را دان که شاهست
مرا در کل آفت ها پناه است
امیرالمؤمنین است اسم اعظم
امیرالمؤمنین است نقش خاتم
امیرالمؤمنین راه طریقت
امیرالمؤمنین بحر حقیقت
امیرالمؤمنین است اصل ایمان
امیرالمؤمنین است ماه تابان
امیرالمؤمنین قهار آمد
امیرالمؤمنین جبار آمد
امیرالمؤمنین در حکم محکم
امیرالمؤمنین با روح همدم
امیرالمؤمنین را تو چه دانی
که بغضش در دل و جان مینشانی
ز بغضش راه دوزخ پیش گیری
زحبش در ولای او بمیری
تو را ایمان و دین از وی تمام است
که اندر هر دو عالم او امام است
درین عالم بسی من راه دیدم
همه این راه را من جاه دیدم
بغیر از راه او کان راه حق است
دگرها جمله مکر و هات و دق است
به معنی اهل دین را راه وحدت
دو دارد هم طریقت هم شریعت
ترا از سر حق آگاه کردم
درین معنی سخن کوتاه کردم
دگر پرسی حدیث عاشقان را
طریق عاشقان جان فشان را
II
مر او را در جهان بس عاشقانند
که بر وی هر زمان جانها فشانند
مر او را عاشقان بسیار باشند
سراسر واقف اسرار باشند
همه در عشق او باشند مجنون
بکلن رفتهاند از خویش بیرون
همه در عشق او باشند فرهاد
که دادند خرمن هستی خود باد
همه در عشق او اندر تک و دو
دو عالم نزد ایشانست یک جو
همیشه با خدا همراز باشند
ز هرچه غیر او بیزار باشند
نمیخواهند چیزی جز لقایش
ز خود فانی و باقی در بقایش
سراسر از شراب عشق سرمست
همه در عشق او جان داده از دست
همه را در دل و جان حب حیدر
روند در آتش سوزان چو بوذر
همه در عشق او باشند سلمان
همه را در دل و جان نور ایشان
تو گرخواهی که دانی عاشقان را
طریق رفتن آن سالکان را
به راه حیدر صفدر روان شو
توهم در راه آن چون عاشقان شو
ز عشقش مظهر الله یابی
بسوی او حقیقت راه یابی
ز عشق او شوی مانند منصور
ز عشق او شوی نور علی نور
ز عشق او شوی همچون سلیمان
دهی بر جن و انس و طیر فرمان
ز عشقش زندهء جاوید باشی
به معنی بهتر از خورشید باشی
ز عشق او شوی از خویش فانی
بمانی در بقای جاودانی
زعشقش راه یزدانی بدانی
طریق دین سلمانی بدانی
ز عشق او همه اسرار یابی
درون خویش پر انوار یابی
اگر تو عشق او درجان نداری
بمعنی دانش و ایمان نداری
نباشد عشق او گر در دل تو
زهی بیچارگی حاصل تو
تو در دل دار عشق او چو عطار
که تا باشی بمعنی واقف یار
تو در دل عشق چون منصور میدار
که تا گوئی اناالحق بر سر دار
ز عشق او همه اسرار دیدم
مر او را در دل عطار دیدم
تو در دل دار عشق او چو سلمان
که تا یابی حقیقت اصل ایمان
رموز عشق او بر دستم از دست
ز عشق او شدم شیدا و سرمست
مرا عشقش ز بود خود برون کرد
به کوی وحدتم او رهنمون کرد
ز عشقش زنده جاوید گشتم
حقیقت بهتر از خورشید گشتم
بجز عشقش دگر چیزی ندارم
بگفتم با تو اسرار نهانم
دگر پرسی طریق فقر درویش
که دارم من دلی از درد او ریش
III
طریق فقر دان راه سلامت
در این ره باش ایمن از ملامت
تو گر خواهی حدیث فقر و فخری
تو اندر فقر شاه برو بحری
حقیقت شاه درویشان را هند
که سلطانان عالم را پناهند
تو گر هستی ز سرّ کار آگاه
توان گفتن ترا درویش این راه
ز دنیائی تهی کن دست و دل هم
به معنی همچو ابراهیم ادهم
به هر چه از قضا آید رضاده
دل و جان را به نور او صفا ده
نباشی غافل از وی یک زمانی
مجو از غیر او نام و نشانی
بمعنی او بود درویش آگاه
که بر اسرار حیدر دارد او راه
بود مأمور امر مصطفی را
گزیند او طریق مرتضی را
بدین مصطفی مأمور باشد
به راه مرتضی منصور باشد
بود درویش آن کو راه داند
حقیقت مظهر الله داند
تو آن درویش دان ای مرد آگاه
که بردارد وجود خویش از راه
تو آن درویش دان کابرار داند
طریق حیدر کرار داند
تو آن درویش دان کان راه بین است
حقیقت بر طریق شاه دین است
بود درویش کو دلدار باشد
همیشه مرهم آزار باشد
بود درویش کز خود گشت آزاد
قضای حضرت حق را رضا داد
بود درویش کو دارد توکل
بدین مرتضی دارد توسل
بود درویش کو داند دیانت
نباشد ذرهٔ او را خیانت
بود درویش کو دلشاد باشد
ز غمهای جان آزاد باشد
بود درویش آن کو راست گوید
بغیر از راستی چیزی نجوید
چه دانستی که درویشان کیانند
میان دیدهٔ بینا عیانند
چه دانستی بایشان آشنا باش
چه ایشان بر طریق مرتضی باش
ز درویشان بیابی جمله اسرار
شوی اندر حقیقت واقف یار
همه باشند همچون مه منور
حقیقت یکدگر را چون برادر
حقیقت بین شو و از خود گذر کن
بجز حق از وجود خود بدر کن
چودل خالی کنی از غیر دلدار
نماند در وجودت غیر آن یار
شوی اندر حقیقت واقف حق
چو منصور اندر آئی در اناالحق
شود درویشیت آنگه مسلم
تو باشی پادشاه هر دو عالم
دگر پرسی که منصور از کجا گفت
چرا اسرار پنهان در ملا گفت
IV
چه شد منصور مأمور شریعت
بمعنی دید اسرار حقیقت
مرید جعفر صادق به جان بود
ثنای حضرتش ورد زبان بود
سجود درگه آن شاه کردی
سر خود خاک آن درگاه کردی
ز جعفر دید انوار معانی
بر او شد کشف اسرار نهانی
ز سر وحدت حق گشت آگاه
وجود خویشتن برداشت از راه
به کلی گشت فانی در ره حق
زبانش گشت گویا در اناالحق
حقیقت گشت روئیده ز دریا
چرا افتاد از دریا بدنیا
شناسا شد بنور خویش آنگاه
بسوی بحر وحدت یافت او راه
بدریا باز رفت و همچو او شد
باول بود در آخر هم او شد
در این معنی اناالحق گفت منصور
و یا در جان عطار است مستور
اناالحق گفت او و من نه گفتم
ولی او آشکارا من نهفتم
اگر با جان نباشد یار ملحق
کرا قوت که گوید او اناالحق
چنان دارم ز دانایان روایت
بگویم با تو اکنون این حکایت
که میپرسید از منصور یاری
بیا با من بگو این قصه باری
تو ای مست می انوار یزدان
چرا اسرار حق گفتی به خلقان
همیشه از کسان این سر نهفتی
بآخر آشکارا بازگفتی
بیا با من بگو رمزی از این راز
ز روی این سخن ده پردهٔ باز
جوابش داد و گفت ای یار جانی
ز من بشنو بیان این معانی
از آن گفتم رموز این حقایق
که تا خود را بدانند این خلایق
باسرار معانی راه جویند
طریق راه یزدانی بپویند
بیا ای سالک این اسرار بشنو
پی اسرار کان خویش میرو
زمانی در گریبان سر فرو بر
ازین گلهای معنی هم تو بو بر
تفکر کن که آخر از کجائی
درین نیلی قفس بهر چرائی
تو از این عالم فانی بپرداز
بسوی آشیان خویش رو باز
نوای ارجعی را گر شنیدی
چرا در خانهٔ گل آرمیدی
ازین محنت سرای تن گذر کن
بسوی عالم وحدت سفر کن
یقین میدان که تو از بهر اوئی
بسان قطرهٔ اندر سبوئی
بمانده در سبوی قالب تن
بدست خود سبو را بر زمین زن
سبو بشکن که تا یابی تو بهره
روی در بحر وحدت همچو قطره
تو پنداری که این دشوار باشد
حجاب تو همین پندار باشد
خیال دزد تو فکر حجابست
ز فکر تو همه کارت خرابست
خیال و هم خود از راه برگیر
بگیر اندر طریقت دامن پیر
نه هر کس پیر خوانی پیر باشد
در این ره مر ترا دستگیر باشد
بامر حق بود پیر حقیقی
طلب میدار او را گر رفیقی
چو یابی دامنش محکم نگهدار
به سستی دامنش از دست مگذار
ترا راه حقیقت او نماید
در اسرار بر رویت گشاید
بگوید با تو از دین پیمبر
بگوید با تو از اسرار حیدر
بگوید با تو اقوال شریعت
بگوید با تو اسرار حقیقت
بگوید با تو راه دین کدامست
که اندر راه دین حق تمامست
ترا او سوی مظهر ره نماید
در معنی برویت او گشاید
به تعلیمش به مظهر راه یابی
بهر چیزی دل آگاه یابی
چو مظهر یافتی یا بی تو بهره
روی در بحر وحدت همچو قطره
چو مظهر یافتی از خود برون شو
بکوی وحدت حق رهنمون شو
چو مظهر یافتی مرد خدائی
بیابی در حقیقت آشنائی
چو مظهر یافتی خاموش میباش
مکن با جاهلان اسرار حق فاش
چو مظهر یافتی اینک حقیقت
بدانی هم شریعت هم طریقت
چو مظهر یافتی منصور گردی
اناالحق گو تمامی نور گردی
امام مظهر حق مرتضی دان
تو او را مظهر نور خدا دان
امیرالمؤمنین است اسم آن شاه
امیرالمؤمنین از جمله آگاه
امیرالمؤمنین راه طریقت
امیرالمؤمنین شاه حقیقت
امیرالمؤمنین است آدم و نوح
امیرالمؤمنین اندر تنم روح
امیرالمؤمنین موسی عمران
امیرالمؤمنین یعقوب کنعان
امیرالمؤمنین دانم خلیل است
امیرالمؤمنین با جبرئیل است
امیرالمؤمنین عیسی و مریم
امیرالمؤمنین با روح همدم
امیرالمؤمنین با جان منصور
امیرالمؤمنین در پرده مستور
امیرالمؤمنین میگفت اناالحق
امیرالمؤمنین سلطان مطلق
مرا از هر دو عالم اوست مقصود
درون دیدهٔ دل اوست موجود
ز عشق او کنون در جوش باشم
چرا در عشق او خاموش باشم
مرا عشقش ز بود خود برون کرد
بکوی وحدت حق رهنمون کرد
نوای عشق او اکنون کنم ساز
برآرم در جنون فریاد و آواز
بگویم سر او را آشکارا
ندارم از هلاک خویش پروا
هزاران جان فدای شاه بادا
سر من خاک آن درگاه بادا
نشسته عشق او بر جان عطار
بگویم سر او را بر سر دار
تو گرخواهی که این اسرار دانی
رموز حیدر کرار دانی
بسوی کلبه عطار میرو
چو او انوار بین اسرار میرو
سخن اندر حقیقت گفت عطار
بمعنی این سخن را یاد میدار
دگر پرسی ز قاضی و زمفتی
جواب این سخن بشنو که گفتی
V
ز حال قاضی و مفتی چه پرسی
چو ایشان نیست اندر عرش و کرسی
به خود بربسته دین مصطفی را
نمیداند حقیقت خود خدا را
به ظاهر میروند راه شریعت
شده غافل از اسرار حقیقت
صدف بگزیده و بگذاشته در
نمیدانند که دارد گوهر در
شریعت پوست مغز آن حقیقت
میان این و آن باشد طریقت
شریعت چون چراغ راه باشد
طریقت راه آن درگاه باشد
محمد در حقیقت رهنما بود
ولی مقصود این ره مرتضی بود
محمد گفت امت را در این راه
علی سازد ز اصل کار آگاه
محمد هست انوار شریعت
علیّ مرتضی نور حقیقت
اگر قول نبی امت شنودی
خلافی در ره ملت نبودی
نه بر قول رسول اقرار کردند
سراسر خلق را از راه بردند
شنیدی تو حدیث منزل خم
چرا کردی در آخر راه را گم
نبی گفتا علی باشد امامت
بگوید با تو اسرار قیامت
به خود بربسته دین مصطفی را
نمیدانی ره و رسم هدا را
شنیدی تو بیان انما را
چرا منکر شدی قول خدا را
بجو اکنون دلیل و هادی راه
که تا گردی ز سر راه آگاه
تو انّی جاعلٌ فی الارض برخوان
خلیفه بعد پیغمبر علی دان
به قرآن هم اطیعو الله فرمود
تو را زان مصطفی آگاه فرمود
نکردی گوش قول مصطفی را
ندانستی به معنی مرتضی را
ز قول مصطفی بشنو پیامی
که باشد در جهان آخر امامی
که خلقان جهان را ره نماید
ز اسرار خدا آگه نماید
اگر او در جهان یک دم نباشد
حقیقت عالم و آدم نباشد
ستونست آن حقیقت آسمان را
بود او رهنما خلق جهان را
چو عالم از امامی نیست خالی
که را دانی امام خویش حالی
نبردی گر حقیقت سوی او راه
بمانی مرتد و مردود درگاه
علی را دان امام اندر حقیقت
برو شد ختم اسرار شریعت
علی باشد قسیم جنت و نار
کند بر تو چو بوذر نار گلنار
علی باشد میان خلق قائم
علی را در جهان میدان تو دائم
به جز راه علی راهی نگیری
که نادان خیزی و نادان بمیری
حقیقت اوست قایم در دو عالم
سخن کوتاه شد و الله اعلم
دگر پرسی که حق را دیده است او
کدامین قطره شد در بحر لؤلؤ
VI
بگویم با تو تا حق را که دیده است
کدامین قطره در دریا رسیده است
هر آنکس در حقیقت راه بین شد
بمعنی واقف اسرار دین شد
به دین مصطفی او راه جوید
حقیقت رو بسوی شاه جوید
تو دین مصطفی را راه میرو
ز سر مرتضی آگاه میشو
سخن از مصطفی و مرتضی گو
دلیل ره براه مرتضی جو
بدانی مظهر انوار حق را
ز پیر راه جوئی این سبق را
ترا اندر حقیقت ره نماید
ز اسرار ولی آگه نماید
چو دانی بر ره تسلیم او شو
ز هر راهی که فرماید برو شو
پس آنگه اختیار خویش بگذار
بهر امری که گوید گوش میدار
بدو ده دست و برهم نه دو دیده
که تا درحق رسی ای آفریده
بمعنی چونکه اندر حق رسیدی
بدریا همچو قطره آرمیدی
بدیدی در حقیقت روی دلدار
شوی اندر حقیقت واقف کار
شناسائی شود ناگاه حاصل
شوی چون قطره اندر بحر واصل
شناسا شو چو قطره اول بار
که تا گردی ز بحر او خبردار
ترا از هر دو عالم آفریدند
بمعنی از دو عالم برگزیدند
هر آنچه هست پیدا در دو عالم
همه موجود شد در ذات آدم
درو موجود شد پیدا و پنهان
نمودار دو عالم گشت انسان
ولی انسان کسی باشد در این دار
که او باشد ز حال خود خبردار
ز حال خویشتن آگاه باشد
بمعنی در طریق شاه باشد
درین ره خاک پاک مرتضی شو
ز خود بیگانه با او آشنا شو
محمد هست انوار شریعت
ولیکن مرتضی بحر حقیقت
سخن در راه دین مصطفی گوی
طریق راه دین از مرتضی جوی
چنین کردند دانایان حکایت
ز عبدالله عباس این روایت
که در جنگ جمل آن شاه مردان
میان هر دو صف چون شیر غران
ستاده بود و وصف خویش میکرد
دل آن کافران را ریش میکرد
نخست گفتا منم شاه دو عالم
پناه جمله آفاق و آدم
منم گفتا حقیقت بود الله
که کردم از دو عالم دست کوتاه
ظهور اولین و آخرینم
من از انوار رب العالمینم
منم بر هرچه میبینی همه شاه
بفرمان من از ماهیست تا ماه
محبان مرا باشد بهشتم
خوارج را به دوزخ میفرستم
گنه کاری که عذر آرد پذیرم
چو آرد توبه او را دست گیرم
کسی کو در ره ما برد زحمت
کنم بر وی به لطف خویش رحمت
چو کفار این سخن از وی شنیدند
به قصد شاه مردان در دویدند
کشید آن گاه حیدر تیغ کین را
سراسر کشت کفار لعین را
بجز آن کس که او آورد ایمان
نبرد از کافران دیگر کسی جان
نفرمود این سخن حیدر ببازی
ندانی این حکایتها مجازی
تفکر کن در این گفتار ای یار
که باشد این سخنها جمله اسرار
باسرار علی گر راه بینی
حقیقت را همه در شاه بینی
در او بینی بمعنی نور یزدان
شوی اندر ره عقبی خدا دان
هم او باشد بمعنی شاه و سرور
هم او باشت حقیقت راه و رهبر
تو او را از دل و جان باش مأمور
که تا گردد سر و پایت همه نور
مرا جان و دل از وی زنده باشد
دل و جانم مرا او را بنده باشد
مرا قدرت نباشد وصف آن شاه
که وصف او دراز و عمر کوتاه
ز وصف خود سخن را اندکی گفت
سخن از صدهزاران او یکی گفت
نیاید وصف او از صد هزاران
رود گر عمر جاویدان بپایان
اگرگویم حدیث از سر حیدر
جهان بر هم زنم جمله سراسر
بگوید نی حدیث سر آن شاه
برآید ناله و فریاد از چاه
بگوید از زبان بی زبانی
حدیث او بود سر نهانی
من آن گویم که ای نور منور
توی اندر حقیقت شاه سرور
توی بر هرچه میبینم همه شاه
توی از هرچه بینم جمله آگاه
توی فرمانده اندر هر دو عالم
سلیمان یافت از تو ملک و خاتم
تو دادی جنت الماوی به آدم
بطوفان نوح را بودی تو همدم
خلیل الله را نمرود بی دین
در آتش چون فکندش از ره کین
در آن دم مر ترا خواند از دل و جان
شد آتش در وجود او گلستان
ترا میخواند موسی در مناجات
برآوردی مر او را جمله حاجات
ترا عیسی و مریم بود بنده
به نامت مرده را میکرد زنده
محمد هم ترا میخواند ناگاه
که شق شد ماه از انگشت آن شاه
تو شاه اولین وآخرینی
تو نور آسمان و هم زمینی
تو بودی در بلندی و به پستی
تو بودی و تو باشی و تو هستی
توی در دیدهٔ من نور بینا
توی اندر زبان بنده گویا
توی اندر میان عقل و جانم
از آن گوهر فشان گشته زبانم
مرا از فضل و رحمت دستگیری
خطای رفته را اندر پذیری
در اسرار بر رویم گشادی
بکوی رحمت خود راه دادی
نپرسی از کم و از بیش ما را
رسانی در وجود خویش ما را
ترا شد بخشش و رحمت مسلم
سخن کوتاه شد والله اعلم
دگر پرسی مسلمانی کدام است
چرا در پیش دین پرنده رام است
VII
مسلمانی بود راه شریعت
نمیدانم شریعت از حقیقت
شریعت از ره معنیست ای دوست
حقیقت را بمعنی اوست چون پوست
شریعت پوست مغز آمد حقیقت
میان این و آن باشد طریقت
شریعت فی المثل بیناست از حال
که باشد فی المثل تمثیل تمثال
بخود بربسته اهل شرع قرآن
نمیدانند حقیقت معنی آن
بود اهل شریعت اهل دنیا
بمعنی در حقیقت نیست بینا
حقیقت اهل دنیا همچو دیوند
همیشه با خروش و با غریوند
بباید دیو را در بند کردن
بامیدی وراخرسند کردن
شریعت حفظ اهل این جهانست
بمعنی در حقیقت پاسبانست
بگویم با تو ارکان شریعت
چه دارد معنی هر یک حقیقت
بمغزش در حقیقت ره نماید
در معنی به رویت او گشاید
باول باز گویم از شهادت
نمایم آنگهی راه عبادت
شهادت این بود ای مرد آگاه
که برداری وجود خویش از راه
کنی نفی وجود جمله اشیاء
ندانی هیچ غیر از حق تعالی
شوی از نور او دانا و بینا
به نور او شناسا باشی او را
بدانی مظهر انوار یزدان
شوی اندر ره معنی خدا دان
طهارت آن بود کو داشتی پیش
که دین پنداشتی او را از آن پیش
کنی کوتاه دست از وی بیکبار
شوی از هرچه غیر اوست بیزار
دل و دستی که آن فرسوده کردی
بغیر دین حق آلوده کردی
به آب حلم باری شست و شوئی
کنی از بهر جمله گفت و گوئی
که باشد قبلهٔ حق پیر آگاه
که او مقصود باشد اندرین راه
چو قبله یافتی آنگه نماز است
نهادن بر زمین روی نیاز است
نماز تو بود فرمان آن پیر
تو آن را خواه نیک و خواه بد گیر
بهر امری که فرماید چنان کن
همان ساعت هماندم آنچنان کن
ز مرد وقت اگر فرمان پذیری
کنی درماندگان را دستگیری
نباشی یک زمان بی ذکر الله
بذکرش باشی اندر گاه و بیگاه
نماز تو درست آنگاه باشد
که در دل ذکر الا الله باشد
نماز تو بود آنگه نمازی
که از غیرش بیابی بی نیازی
بروزه نیز باید بود مادام
نهاده مهر بر لب صبح تا شام
مگو اسرار حق بی امر و فرمان
کجادانند دیوان قدر قرآن
نباید غیبت اخوان دین کرد
بدیشان خویش را باید قرین کرد
بدرویشان بباید بود ملحق
سخن پیوسته باید گفت از حق
نباید جز حدیث دین نمودن
همیشه گفتگوی حق شنودن
بپا هرگز نباید رفت جائی
که در آنجا نباشد آشنائی
بپوشان عیب کس را برنگیری
خطاهای کسان را در پذیری
زکوة مال میدانی کدام است؟
بده از مال خود حق امام است
شفیع خویش سازی مصطفی را
ز مال خود دهی حق خدا را
بود در مال تو حق امامت
که گیرد دستت او اندر قیامت
به درویشان ره حقی دهی هم
ترا از آنچه بود از بیش و از کم
نداری باز از حق آنچه داری
سراسر آنچه داری در سپاری
حجاب تست در معنی زروجاه
حجاب خویشتن بردار از راه
دگر خواه آنکه ره در پیش گیری
بسوی حق سفر در خویش گیری
ببّری از خود و با او کنی وصل
بحق رفتن همین معنیست در اصل
قدم بیرون نهی از عالم گل
روان گردی بسوی خانهٔ دل
کنی آن خانه را خالی ز اغیار
در آن خانه نگنجد غیر دلدار
در آن خانه کند آن یار منزل
به نور او شوی آنگاه واصل
شوی اندر حقیقت همچومنصور
انا الحق گوئی و گردی همه نور
نماند در وجودت هیچ آثار
همه او باشداندر عین دیدار
همه او باشد و دیگر همه هیچ
کنون عطار این طومار در پیچ
دگر پرسی چرا انسان فنا شد؟
چه فرمان یافت زین عالم کجا شد؟
VIII
بگویم با تو سری ای سخندان
ازین عالم کجا خواهد شدن آن
دگر گویم فنای او کدام است
چو فانی شد بقای او کدام است
چو انسان رفت پاک از ملک عالم
مر او را گشت سلطانی مسلم
بقای خود مقرر در فنا دید
صفای باطن خود در صفا دید
چه بینم هست انسان مرد کامل
که شد در بحر الاالله واصل
شناس انسان کامل مصطفی را
بدانی مظهر نور خدا را
برو ختم است اسرار معانی
بدو باشد بقای جاودانی
تو حیدر را شناس انوار یزدان
که باشد گاه پیدا گاه پنهان
تو او را مظهر انوار حق دان
تو او را گوهر آدم را صدف دان
در این دریا جواهر بیشمار است
ولی انسان ز جوهر های یار است
در این اسرار چون گشتی تومحرم
روی چون قطره اندر بحر اعظم
بگویم میرود قطره به دریا
تو بشنو این سخن ای مرد دانا
برو بشناس خود را ای برادر
که تا باشی به نور حق منور
نگه میکن تو آخر از کجائی
در این نیلی قفس بهر چرائی
بدان گر داری از اسرار بهره
که از بحر وجود اوست قطره
چه دانستی تو ای انسان کامل
شوی در بحر الا الله و اصل
کسی کو خویش را این دم بدانست
خدای خویشتن را هم بدانست
باول چونکه ظاهر گشت انوار
برون آمد ز پرده سر انوار
همه خلق جهان در سایهٔ او
زمین و آسمان پیرایهٔ او
اگر ظاهر نمیشد او بعالم
نبودی سایهٔ او در جهان کم
اگر غایب شدی یک دم ز دنیا
نبودی سایهٔ پیرایه بر ما
حدیث لو خلق را معنی این است
طریق راستی در دین همین است
چه دانستی برو با خویش میناز
مگو با ناکسان زینهار این راز
ز بحرش خویش را گم کن چو قطره
که تا یابی ز اصل خویش بهره
به آخر وصل انسان با خدا شد
چو قطره سوی بحرش آشنا شد
زمن پرسی طریق اولیا را
طریق صدر دارانبیا را
IX
بدان کانسان کامل انبیا بود
ولی بهتر ز جمله مصطفی بود
به عالم انبیا بسیار بودند
نه جمله واقف اسرار بودند
ولیکن شش پیمبر در طریقت
شدند مأمور اسرار شریعت
نخستین این ندا در داد آدم
بگسترد او شریعت را به عالم
پس ابراهیم بد صاحب توکل
که بر وی آتش نمرود شد گل
ز بعد او کلیم الله را دان
عصا شد در کفش مانند ثعبان
بیامد بعد از آن عیسی مریم
که مرده زنده گردانید از دم
ز بعدش خاتم خیرالبشر بود
که او پیغمبران را جمله سر بود
برو شد ختم اسرار شریعت
طریق اوست اکمال طریقت
که حال جمله پیغمبران اوست
اگر دانی تو این اسرار نیکوست
ازو میپرس اسرار شریعت
به پیش حیدر آمد دین و ملت
بقرآن این چنین فرمود داور
تو تا دینش بدانی ای برادر
که عالم را به شش روز آفریدم
محمد را به عالم برگزیدم
بود عالم حقیقت عالم دین
چنین دارم ز پیر راه تلقین
بود شش روز دور شش پیمبر
مرا تعلیم قرآن گشت یاور
ولیکن روز دین سالی هزار است
بدان ترتیب عالم را مدار است
چه گردد شش هزار از سال آخر
شود قایم مقام خلق ظاهر
بسر آید همه دور شریعت
بامر حق شود پیدا قیامت
تو اسرار قیامت را ندانی
ره دین و قیامت را چه دانی
نبد فرمان که سازند انبیا را
رموز این قیامت آشکارا
حدیثی مصطفی گفته درین باب
روایت این چنین کردند اصحاب
که جن و انس چندانی که باشند
همه اندر قیامت جمع باشند
که بردارند علم از پیش خلقان
نباشد قوت برداشتن شان
به تنهائی علی بردارد آن را
کند اسرار پنهان آشکارا
بگوید جمله علم اولین را
نماید سر علم آخرین را
خدا را هم به خلقان او نماید
در بسته به خلقان او گشاید
جهان گردد ازو پر امن و ایمان
جماد و جانور یابد ازو جان
کسی کو مرده باشد در جهالت
برفته راه حق را از ضلالت
نماند در جهان ترسا و کافر
کند علم حقیقت جمله ظاهر
قیامت دور دین مرتضی دان
به معنیش تو باب مصطفی دان
تو باب الله میدان مرتضی را
ز خودآگاه میدان مرتضی را
ازین در رو که تا بینی خدا را
ازین درگاه بینی مصطفی را
ازین در گر روی باشی تو برحق
درو بینی حقیقت سر مطلق
که باب حق هم او باشد بمعنی
امیرالمؤمنین میدان تو یعنی:
امیرالمؤمنین است جان آدم
امیرالمؤمنین با نوح همدم
امیرالمؤمنین عیسی و مریم
امیرالمؤمنین با روح همدم
امیرالمؤمنین باب نبوت
امیرالمؤمنین اصل فتوت
امیرالمؤمنین شرح بیان است
امیرالمؤمنین نطق زبان است
امیرالمؤمنین سلطان عادل
امیرالمؤمنین انسان کامل
امیرالمؤمنین باب ولایت
امیرالمؤمنین ختم رسالت
اگر از بحث برخوردار گردی
مطیع حیدر کرار گردی
مراتب گر نماید راه تحقیق
تو باب الله را دانی به تحقیق
در این درباش و دولتمند میباش
بدین دولت خوش و خورسند میباش
دگر پرسی که دارد زهد و تقوی
درین معنی مرا چه هست دعوی؟
X
کسی از زهد و تقوی شد مسلم
که پشت پا زد او بر هر دو عالم
نباشد غیر حق اندر دل او
مقام قرب وحدت منزل او
شناسد از ره وحدت خدا را
امیر خویش داند مرتضی را
نباشد یک نفس بی امر آن شاه
ز نا فرمانیش استغفرالله
بامرش هرچه کردی آن حلالست
ولی بی امر او بر تو وبالست
نتابی سر دمی از امر و فرمان
که تا کافر نمیری ای مسلمان
بر آنکس مال این دنیا حرامست
که غیر مرتضی او را امامست
حرامست اهل دنیا را زن و زر
که او را نیست راه و رسم حیدر
نماز و روزه بی مهرش خطا دان
چه داری حب او بر خود روا دان
ندانی گر طریق مرتضی را
ندانی از ره معنی خدا را
شوی گر واقف اسرار حیدر
بر آری نعرهٔ الله اکبر
عبادت را بدانی گر تو یکسر
بود بی امر حیدر خاک بر سر
اگر طاعت کنی بی او تو صد سال
نیابی ذرهٔ نه شوق ونه حال
تو طاعت را به امر اولیا کن
بترک غفلت و روی و ریا کن
هر آنکس کو ریائی شد یقین است
برو هم مالک دوزخ نگین است
تو هرچه گفت حیدر آن چنان کن
طریق مخلصان مؤمنان کن
تو حرمت دار قول انبیا را
تو برپادار فعل اولیا را
ز هر چیزی که حق بیزار باشد
یقین میدان که او مردار باشد
تو ایمان با کسی آور که حق گفت
ترا از راه این معنی سبق گفت
چه ایمان آوری گردی همه نور
زنی لاف انا الحق همچو منصور
اناالحق گفت آن پاک منور
شراب شوق خورد از دست حیدر
بجان و دل سرشتم مهر حیدر
بخوردم شربتی از دست حیدر
حلال این دانم و دیگر ندانم
بود مستی شوق او بجانم
دگر پرسی که راه حق کدام است؟
که را گوئی که اندر دین تمام است؟
XI
محمد چون ز پیش خلق برخاست
امامت خلق عالم را ازو راست
ز بعد مصطفی حیدر امام است
ترا ایمان و دین از وی تمام است
امام است مرتضی و آل یاسین
طریق راه ایشانست در دین
علی اندر جهان مقصود راهست
سراسر رهروان را او پناهست
دلیل راه حق دان مرتضی را
براه او شناسا شو خدا را
چراغ مهر او در دل برافروز
طریق دین حق از وی بیاموز
امامان ره دین را یکی دان
که این باشد طریق اهل ایمان
بظاهر گرده و دو هادیانند
ز بعد مصطفی صاحب زمانند
ولی فرمود احمد اصل ایجاد
فدای جان او جانهای ما باد
که ما را اول و آخر محمد
محمد دان وسط از حکم سرمد
بظاهر چارده معصوم مائیم
همه یک نور از نور خدائیم
ز اول هم ز اوسط تا بآخر
یکی باشیم ما اندر مظاهر
امامان ره دین را یکیدان
که این باشد طریق اهل ایمان
بحق در سلسله میرو در این راه
که تا گردی ز اصل کار آگاه
یکی میدان ز روی ذات انوار
بظاهر گرچه میبینی تو بسیار
ظهوری دارد اندر هر زمانی
مقامی دارد اندر هر مکانی
گهی طفل و گهی پیرو جوانست
گهی درویش و گه شاه جهانست
گهی در مصر و گاهی در عراقست
بدو خود مؤمنان را اشتیاقست
زمین و آسمان را او ستونست
تو در ظاهر نمیدانی که چونست
بباطن دانمش اندر همه جا
نباشد منزلی او را و مأوا
بدین معنی همیشه در جهان است
گهی پیدا و گاهی در نهان است
ازین رو گفتهاند مظهر عجایب
که ظاهر سازد آثار غرایب
به دنیا نایب او رهبرانند
محبان علی جمله برآنند
شناسا شو بدو تا راه یابی
بمعنی مظهر الله یابی
اگر بشناسی او را ای برادر
چه میپرسی ز ترسا و ز کافر
بگویم نام آن سلطان سرمد
که پا بنهاد بر دوش محمد
امیرالمؤمنین شاه معظم
امیرالمؤمنین اسرار آدم
امیرالمؤمنین ورد زبانم
امیرالمؤمنین روح وروانم
طفیل اوست از مه تا بماهی
بجو او را بهر جائی که خواهی
خدا را در جهان مقصود او بود
همیشه عابد و معبود او بود
اگر دانی به غیر او امامی
نیابی در مسلمانی تو نامی
یکی دان نور حیدر را و احمد
بود هم اول و آخر محمد
سخن کوتاه کن عطار میدان
مگو با ناکسان اسرار پنهان
معاد خلق دان او را به عالم
سخن کوتاه کن والله اعلم
دگر پرسی که ناجی کیست در راه
درین ره کیست از اسرار آگاه
XII
تو ناجی را نمیدانی ز هالک
نمیدانی درین ره کیست مالک
حدیثی مصطفی گفته در این باب
بگویم با تو این اسرار در یاب
چنین فرمود کز بعد من امت
شوند در دین هفتاد و سه ملت
یکی ناجی بود در دین الله
بود هفتاد و دو مردود درگاه
بگویم با تو آن ناجی کدام است
کسی کو واقف از سر امام است
بود مأمور امر مصطفی را
امام خویش نامد مرتضی را
شناسد از ره معنی وصی را
نباشد منکر او قول نبی را
شناسای امامان سالکانند
ولیکن ناشناسان هالکانند
بود ناجی کسی بیشک درین راه
که او باشد ز اصل خویش آگاه
تو با حق دان کسی کو راه دانست
بعالم مظهر الله دانست
تو ناجی دان کسی کو یار باشد
بمعنی واقف اسرار باشد
تو ناجی دان کسی کو راه شاهست
امیرالمؤمنین او را پناهست
هر آنکس کز علی گردید مأمور
شود بیشک سرا پایش همه نور
ازو باشد نجات و رستگاری
تو دست از دامن او برنداری
خدا اورا به هر جاه راه دادست
بهر چیزی دل آگاه دادست
تو حاضر دان مر او را در همه جا
گهی پنهان بود او گاه پیدا
گهی حاضر بود او گاه غایب
مر او را گفتهاند مظهر عجایب
بگویم اول و آخر همه اوست
بمعنی باطن و ظاهر همه اوست
یقین میدان که او از نور ذاتست
میان جان و دل آب حیات است
در این اسرار مرد نیک صادق
بود آن هالک بیدین منافق
تو هالک دان هر آن کو ره ندانست
طریق ملت آن شه ندانست
تو هالک دان کسی کو غیر حیدر
گزیند در ره دین پیردیگر
تو هالک دان که نشناسد علی را
نداند او امام حق ولی را
تو هالک دان کسی مأمور نبود
نهاده جان بکف منصور نبود
تو هالک دان کسی کو نیست درویش
نمیداند امام و رهبر خویش
اگر خواهی که باشی ناجی راه
نتابی سر ز امر حضرت شاه
اگر بندی کمر در راه فرمان
وجود خود کنی همچون گلستان
به جان آزاد شو از هر دو عالم
چگویم به ازین والله اعلم
دگر پرسی که علم دین کدامست
که آن ما را ز امر حق پیامست
XIII
علوم دین بگویم با تو ای یار
تو این اسرار از من گوش میدار
علوم باطنی را گوش میدار
علوم ظاهری فرموش میدار
ز علم باطنی ای یار انور
چنین گفتند دانایان رهبر
که علم دین بود دانستن راه
شود در راه دین از خویش آگاه
شناسی خویشتن را گر کجائی
درین محنت سرا بهر چرائی
باول از کجا داری تو آغاز
بآخر هم کجا خواهی شدن باز
امام خویشتن را هم بدانی
طلب داری حیات جاودانی
ولیکن کس بخود این ره نداند
که پیر رهبر این ره بداند
طلب کن پیر رهبر اندرین راه
که گرداند ترا از کار آگاه
ترا راه حقیقت او نماید
در اسرار برویت گشاید
از آن در علم دین آگاه گردی
تو واقف از کلام الله گردی
تو او را گر شناسی علم دانی
علوم اول وآخر بخوانی
تو او را گر شناسی محو مانی
بغیر او دگر چیزی ندانی
تو او را گر شناسی جان بیابی
طریق بوذر و سلمان بیابی
همین است علم دین ای مرد دانا
که دانا در ره وحدت خدا را
بفر شاه مردان ره بری تو
شوی واقف ز سر حیدری تو
مقام علم دین در فر شاهی است
مرا در معنی این علم راهی است
بمعنایش نمایم من ترا راه
که تا گردی ز سر وحدت آگاه
مبین خود را اگر تو مرد دینی
خدا بینی اگر خود را نه بینی
تو خود را محو کن در شیر یزدان
خدا بین و خداخوان و خدا دان
درآئی در مقام خودپرستی
تو خود باشی بت و خود را پرستی
بجز حق هرچه مقصود تو باشد
همان مقصود و معبود تو باشد
تو خود را نیست میکن هست اوباش
زجام وحدت حق مست او باش
تو خود اول شناسی پس خدا را
ز بعد مصطفی خود مرتضی را
به اسرار علی گر راه یابی
ز علم مصطفی آگاه یابی
تو او را گر شناسی نور گردی
بپاکی خوبتر از هور گردی
تو او را گر شناسی مرد راهی
بیابی در دو عالم پادشاهی
باسرارش اگر باشی تو محرم
روی چون قطره اندر بحر اعظم
بنور او ولی او را شناسی
مکن با نعمت او ناسپاسی
بهر عصری ظهوری کرد در دهر
گهی باشد به صحرا گاه در شهر
محمد نور و حیدر نور نور است
بهرجائی که خوانی در حضور است
ترا رهبر بود او ره نماید
نشان راه آن درگه نماید
ترا دانش بدان در کار آرد
ز بی راهی ترا در راه آرد
برو عطار این سر را نگهدار
میان عاشقان میگو تو اسرار
من اسراری که در دل مینهفتم
بتو ای مرد سالک بازگفتم
در معنی برویت برگشادم
کلید علم بر دست تو دادم
بگو با مرد دانا سر حق را
ز نادانان بگردان این ورق را
دگر پرسی ز من این چرخ فیروز
ز بهر چیست گردان در شب روز
XIV
بگویم با تو از احوال گردون
که تا بینی بمعنی سر بیچون
چنین میدان که این چرخ مدور
که گردان شد بامر پاک داور
بگردد روز و شب این چرخ دوّار
همه مقصود او دیدار آن یار
همه سرگشته گردان بهر یار است
ز بهر دیدن او بی قرار است
بگردد این چنین گردنده افلاک
بودتا آب و باد و آتش و خاک
همه سرگشته فرمان اویند
همه دلداده و شیدای اویند
بگردد این چنین پیوسته مادام
کز آن گشتن زمین را باشد آرام
بگردد این چنین گردنده گردون
که تا آید در و یاقوت بیرون
بگردد تا نبات از خاک روید
ازو حیوان غذای خویش جوید
بگردد این چنین در گرد عالم
کزو پیدا شود در دهر آدم
سپهر و انجم و خورشید تابان
همه سرگشتهاند از بهر انسان
ببین گر ز آنکه داری نور بینش
که بر انسان شده ختم آفرینش
هر آن چیزی که پیدا شد ز معبود
حقیقت را همه مقصود او بود
جهان یابد از انسان زینت و زین
که باشد مجمع آثار کونین
بزیر گنبد فیروزه گون طاق
هر آن چیزی که تو بینی در آفاق
تمامی بهر انسان آفریدند
مر او را دردو عالم برگزیدند
هر آنچه هست از پیدا و پنهان
همه موجود شد در ذات انسان
مر او را عالم کوچک از آن گفت
نیارم درّ این اسرار را سفت
ولی انسان ز بهر کردگار است
مر او را جز شناسائی چه کار است
شناسد خویش از آغاز و انجام
بیاد حق بود در صبح و در شام
بداند کز چه موجود است اشیا
شود عارف بنور حق تعالی
شود او را شناسائی چو حاصل
بداند در جهان انسان کامل
امام کل عالم مرتضی دان
تو او را مظهر نور خدا دان
ز شوق او بود گردان کواکب
مر او را سر بسر گشتند طالب
سپهر از بهر او گردنده باشد
مر او را از دل و جان بنده باشد
ز حل باشد کمینه هندوی او
همین گردد که ره یابد سوی او
بهر دم مشتری تسبیح خوانش
ثنای او بود ورد زبانش
برفتد تیغ مریخ ستمگر
که تا سازد جدا از دشمنش سر
بمدحش زهره هر دم ساز دارد
بهرسازی هزار آواز دارد
بود از جان و دل خورشید انور
غلام و چاکر اولاد حیدر
ز نور مرتضی او نور دارد
کز آن آفاق را معمور دارد
عطارد منشی دیوان او دان
ز شوق او بود در چرخ گردان
بسی گردد بگردش ماه شب گرد
که در گشتن نه بیند کس ازو گرد
همه از شوق او نالان و گردان
نمیگویم چگویم با تو نادان
همه سرگشتگی شان بهر شاه است
چه خورشید و چه چرخ و سال و ماهست
زمین و آسمان او راست مقصود
همه اشیا ز بهر اوست موجود
بود او را بهر جائی اساسی
بهر وقتی بود او را لباسی
ولی در اصل یک سررشته دارد
که این رشته بهم پیوسته دارد
نگردد منقطع سر رشته هرگز
ز انکار چنین معنی بپرهیز
چنین تقدیر داد این رشته را تاب
که گر مرد رهی این رمز دریاب
دگر پرسی که لذات جهان را
نمایم بر تو اسرار نهان را
XV
تو لذات جهان و حشمتش دار
حقیقت حشمت دنیا ست آزار
زر و زن هم بمعنی نیست لذت
بود اندر حقیقت رنج و محنت
تو لذات جهان لذات دین دان
ز لذات جهان مقصود این دان
حقیقت هست لذات جهان علم
سخاو رحمت و احسان و هم حلم
ترا قوت بود از علم دینی
ازو مقصود هر دو کون بینی
ز علم دین بیابی سر کونین
بیابی در دو عالم زینت و زین
ترا لذت ز علم و از عمل بوی
چه خوانی لذت علم از عمل جوی
مجو لذت ز ملک و جاه عالم
بیفشان دست همت از دو عالم
ز غیر حق شوی هم بر کرانه
نه بینی خویشتن را در میانه
ز خود یکبارگی آزاد گردی
مطیع حیدر کرار گردی
ترا لذت ز حب شاه باشد
بمعنی گر بسویش راه باشد
ز مهر مرتضی یابی تو قوت
ببارد بر تو بس باران رحمت
تو او را جو که در عالم چو جانست
رفیق اولیا در هر زمانست
شدن در راه او لذات میدان
ازو باشد طریق راه عرفان
ازو باشد همه لذات این کار
برو طالب ره مولا نگه دار
عبادت را توهم لذات میدان
ولی باید که او باشد بفرمان
عبادت را بامر مرتضی کن
بترک غفلت و روی و ریا کن
مگردان سر دمی از راه عرفان
که تا کافر نمیری ای مسلمان
بغیر او اگر راهی گزینی
در آن ره خویش را درچاه بینی
ازو دنیا و عقبایت تمام است
حقیقت در دو عالم او امام است
ازو یابی بهشت و حوض کوثر
ازو گردی چوخورشید منور
که او باشد قسیم نار و جنت
رهاند مر ترا از رنج و محنت
حقیقت مرتضی را گر بدانی
کنی در هر دو عالم کامرانی
بهر چه مرتضی گوید چنان کن
عدوی وی بدوزخ جاودان کن
تو آن گفتار را لذات میدان
همیشه گفتهٔ عطار میخوان
دگر پرسی که عدل شاه چونست
که ظالم در دو عالم خود زبونست
XVI
بگویم با او سر عدل ای دوست
اگر دانی طریق عدل نیکوست
کسی را عدل باشد اندر این راه
که او باشد ز اصل کار آگاه
گزیند او طریق مصطفی را
بداند در حقیقت مرتضی را
شریعت را شعار خویش سازد
طریقت را دثار خویش سازد
حقیقت را مقام قرب داند
وجود خود بدین منزل رساند
عدالت این بود کاگاه باشی
بمعنی بر طریق شاه باشی
عدالت آن بود کانرا بدانی
چه باشی مبتلا او را بخوانی
عدالت آن بود ای مرد آگاه
که برداری وجود خویش از راه
عدالت آن بود ای یار انور
که باشد در دل تو حبّ حیدر
عدالت آن بود گر راز جوئی
سخن جز حیدر صفدر نگوئی
عدالت آن بود گر راز بینی
که در کونین جز حیدر نه بینی
عدالت آن بود گر خنده باشی
میان عارفان فرخنده باشی
عدالت آن بود گر راه جوئی
طریق ملت آن شاه جوئی
تو عادل دان که دارد حب حیدر
مطیع مرتضی باشد چو قنبر
تو عادل دان که راه مرتضی رفت
نه همچون جاهلان راه خطا رفت
اگر دانی علی را عادلی تو
وگر نه در حقیقت جاهلی تو
اگر عادل شوی بر راه باشی
که در ملکش بود چه دادخواهی
اگر تو عدل ورزی زنده باشی
میان عارفان فرخنده باشی
ترا گر عدل باشد راه جوئی
حقیقت مظهر الله جوئی
بخواه از عدل هر چیزی که خواهی
نهی از عدل بر سر تاج شاهی
ز جهل جاهلان این سر نهان کن
ولی نزدیک دانایان عیان کن
چه دارد این جهان اغیار بسیار
تو از اغیار سرّ خود نگهدار
بود هفتاد و سه ملت بعالم
یکی را دین حق باشد مسلم
دگر هفتاد و دو اغیار باشند
نه ایشان در خور اسرار باشند
بگفت منصور سر لو کشف را
عیان میکرد سرّ من عرف را
شنودی جاهلان با او چه کردند
چه نادانی به آن حق گو که کردند
اگر من باز گویم ای برادر
جهان زیر و زبر گردد سراسر
نگو دانم همه اسرارها را
طریق مصطفی و مرتضی را
باسرار معانی راه بینم
ولی این ره بسوی شاه بینم
درون پرده دل راز دارد
در رحمت برویم باز دارد
نکو بینم همه اسرار حیدر
بود نور دلم ز انوار حیدر
درون پردهٔ دل مهر حیدر
ز مهوش خانهٔ دل شد منور
درون پردهٔ دل شاه باشد
حقیقت از همه آگاه باشد
موانع از دل خود دور گردان
که تا بینی تو در دل نور یزدان
بود نزدیک او اما تو دوری
نمیبینی به چشم دل چه کوری
درون پردهٔ دل اوست مستور
که میگوید اناالحق همچو منصور
درون پردهٔ دل شهریاریست
مرا جز عشق او دیگر چه کاریست
درون دل چو خالی شد ز اغیار
نماند در دل تو غیر آن یار
پس آنگاهی بنورش محو مانی
بمانی در بقایش جاودانی
دگر پرسی بیان بحر و قطره
بگویم فاش تا یابی تو بهره
XVII
حقیقت بحر کل دریای نور است
همه جائی که آن مأوای نور است
توی یک قطرهٔ از بحر توحید
بیکتائی نگر بگذار تفرید
تفکر کن که آخر از کجائی؟
جداگشته ز بحر او کجائی؟
شناسی گر بمعنی خویش را باز
بدانی کز کجا داری تو آغاز
تو پنداری توی ای مرد نادان
حجاب خود توی فتنه همین دان
خودی خویشتن بردار از راه
که تا واقف شوی از سر الله
یکی نور است حقیقت کل اشیا
بیاید گوهر باران ز دریا
حقیقت بین شو و در خود نظر کن
چو قطره سوی بحر او گذر کن
هر آنکس کو نشد از بحر آگاه
نیابد در حقیقت سوی او راه
وگر خود را ندانی از کجائی
نیابی اندر این بحر آشنائی
حقیقت تا ابد در جهل مانی
بمانی در جحیم جاودانی
نگردد بر رخت در معرفت باز
اگر خود را ندانی تو ز آغاز
بشو غواص دریای معانی
کزین معنی در اسرار دانی
برون آورد رو بشکن صدف را
که تا دانی نشان من عرف را
شوی دریاچه در دریا نشینی
بجز دریا دگر چیزی نبینی
اگر آگه ازین معنی شوی تو
شوی واصل به بحر معنوی تو
بمعنی پی بری سر حقیقت
روی چون قطره اندر بحر وحدت
حقیقت را بمعنی شاه دارد
بسوی جمله دلها راه دارد
مجو آزار دلها تا توانی
که آن تیر است در دلها نهانی
چه دانی تو که در دل یار باشد
دل تو خالی از اغیار باشد
چه قطره واصل دریای اویم
سخن کوتاه شد والله یعلم
دگر پرسی ز سرّ کشتی نوح
که بر من ساز این ابواب مفتوح
XVIII
ز حال نوح و کشتی بازگویم
به پیش عارفان این راز گویم
حقیقت نوح دان هادی مطلق
بود معنی کشتی دعوت حق
کسی کو دعوت حق را پذیرد
به کشتی نوح او را دست گیرد
کسی کو آفتی آرد بکشتی
یقین میدان که او ماند بزشتی
تو کز کشتی شوی دور از بطالت
شوی غرقه بدریای جهالت
همیشه تا ابد در جهل مانی
روی اندر جحیم جاودانی
ترا هادی دلیل راه باشد
ز سر کشتیت آگاه باشد
ترا زان غرقه گشتن وارهاند
بکشتی نجات اندر رساند
علی باشد حقیقت هادی راه
زهی دولت اگر گشتی تو آگاه
نجات و رستگاری از علی دان
رهاند مر ترا از سر طوفان
حقیقت هست کشتی دعوت او
پناه و رستگاری رحمت او
اگر آئی درین کشتی چه بوذر
شوی بهتر ز خورشید منور
اگر آئی درین کشتی چه سلمان
ازین غرقاب بیرون آوری جان
اگر آئی درین کشتی شوی هست
شوی از حوض کوثر همچه من مست
اگر آئی درین کشتی برستی
بلندی یابی از گرداب پستی
اگر آئی درین کشتی به بینی
ظهور اولین و آخرینی
اگر آئی درین کشتی تو شاهی
بفرمانت شود مه تا بماهی
اگر آئی درین کشتی رفیقی
توان گفتن ترا مرد حقیقی
درین کشتی درآ تا شاه گردی
حقیقت مظهرالله گردی
درین کشتی درآ تا یار بینی
هزاران معنی اسرار بینی
درین کشتی درآ تا شاه باشی
ز اسرار علی آگاه باشی
درین کشتی نجات و رستگاریست
درین کشتی نجات و پایداریست
ازین کشتی اگر تو باز مانی
بمانی در عذاب جاودانی
بمعنیّ دگر روح تو نوح است
که در کشتی تن او را فتوح است
درین کشتی اگر معروف باشی
بدین مصطفی موصوف باشی
شناسد روح او راکشتی تن
به گلشن باز گردد او ز گلخن
درین کشتی رود چون روح کامل
شود در بحر الاالله واصل
بود عارف به ذات حق تعالی
بداند مظهر روح خدا را
بیابد از وجود خویش بهره
رود در بحر وحدت همچو قطره
دگر پرسی ز احوال سلیمان
چرا بر مرغ و ماهی داشت فرمان؟
XIX
مسلّم گشت او را ملک و خاتم
بفرمانش درآمد هر دو عالم
بفرمانش همه دیو و پری بود
مر او را از بهشت انگشتری بود
علی را بود بنده همچو سلمان
از آن بر هر دو عالم داشت فرمان
بفرما آن که فرمانی دهندت
ترا ملک سلیمانی دهندت
اگر فرمان بری فرمان شه بر
بسوی درگه آن شاه ره بر
اگر فرمان بری یابی تو خاتم
بفرمانت شود ملک دو عالم
اگر فرمان بری گردی سلیمان
ترا دیو و پری باشد بفرمان
اگر فرمان بری گردی همه نور
حقیقت میشوی نور علی نور
اگر فرمان بری اسرار یابی
رموز حیدر کرار یابی
بفرمان علی میباش آباد
بفرمان علی میباش دلشاد
اگر فرمان بری او را چو سلمان
شوی اندر حقیقت چون سلیمان
ز فرمان علی گر سر بتابی
بهر دو کون بیشک ره نیابی
تو فرمان بر که تا مقصود یابی
رضای حضرت معبود یابی
علی را بنده بودن اصل دین است
بنزد من سلیمانی همین است
علی را بنده شو تا راه یابی
بمعنی مظهر الله یابی
علی را بنده شو مانند سلمان
که تا فرمان دهی همچو سلیمان
بخوان نزدیک دانا این سبق را
بگردان نزد جاهل این ورق را
ز یک فرمان که آدم کرد بد دید
بلا و محنت و اندوه و غم دید
مر او را خوردن گندم زبون کرد
ز صدر جنت المأوا برون کرد
مپیچ از راه فرمان سر چو ابلیس
بفرمان باش دایم همچو ادریس
ز امرش گشت پیدا این دو عالم
سخن کوتاه شد والله اعلم
دگر پرسی ز حال احتسابم
چرا مانع شوند اندر حسابم
XX
بگویم احتساب احوال با تو
سراسر باز گویم حال با تو
حقیقت احتسابت کار دین است
حساب تو برب العالمین است
بباید احتساب خویشتن کرد
برآورد از وجود خویشتن گرد
که اصل احتساب آنست خود را
کنی پاک ای برادر از بدیها
بپرهیزی ز کبر و بخل و شهوت
ز آز و از زر و رنج وز نخوت
شریعت را شعار خویش سازی
طریقت را دثار خویش سازی
به خود راه شریعت چون بدیدی
یقین میدان که در منزل رسیدی
حقیقت منزل این راه باشد
ولی منزل مقام شاه باشد
چه دانستی تو او را در حقیقت
ز تو بر خیزد اعلال شریعت
به خود نتوان ولی این راه رفتن
به پیر رهبر آگاه رفتن
ترا رهبر بدین منزل رساند
ز رنج و محنت ره وارهاند
ز عشق مرتضی در جوش باشی
ز دستش شربت کوثر بنوشی
ز عشق مرتضی خورشید گردی
حقیقت زندهٔ جاوید گردی
نشسته عشق او در جان عطار
بگوید سر او را بر سر دار
دگر پرسی عوام الناس چبود
میانشان این همه وسواس چبود
XXI
عوام الناس را احوال بسیار
عوام الناس را اقوال بسیار
عوام الناس اکثر جاهلانند
حقیقت دین یزدانی ندانند
عوام الناس بس در دین زبونند
بدریای جهالت سرنگونند
عوام الناس جز دعوا ندانند
اگر دعوا کنند معنی ندانند
عوام الناس راه دین کجا دید
سراسر دین ایشان هست تقلید
همه تقلید باشد دین ایشان
نمیدانند حقیقت اصل ایمان
عوام الناس خود اغیار باشند
بمعنی دور از اسرار باشند
تو میدان عام را حیوان ناطق
که هستند جملهٔ ایشان منافق
براه دین سراسر ره زنانند
نخوانی مردشان کایشان زنانند
همه دیوند در صورت چوآدم
بصد باره ز اسب و گاو و خر کم
نمیدانند دین مصطفی را
نه خود را میشناسند نه خدا را
عوام الناس را احوال مشکل
عوام الناس را پایست درگل
عوام الناس این معنی ندانند
عوام الناس در دعوی بمانند
عوام الناس خود خود را زبون کرد
پدویات جهالت سرنگون کرد
کلیم الله را هادی ندانند
همه گوساله را الله خوانند
بیازارند عیسی را بخواری
همه خر را خرند از خوک داری
همی کوشند در آزار درویش
همی هستند در آرایش خویش
از ایشان خویشتن را دور میدار
از ایشان سر خود مستور میدار
براه دین عوام الناس عامند
ندانی پخته ایشان را که خامند
هر آنکس گفت چون منصور اسرار
به ساعت میزنندش بر سر دار
همی کن از عوام الناس پرهیز
ز اهل عام همچون تیر بگریز
ندانی تو عوام الناس مردم
حقیقت راه دین را کردهاند گم
نکردند پیروی دین نبی را
نمیدانند بقول او وصی را
همه کورند و کر اندر حقیقت
نمیدانند اسرار طریقت
بقرآن هم خدا بکم وصم گفت
ز بهر عام این درالمثل سفت
نه بینم کورشان از چشم ظاهر
پس آن کوری بود از دیدهٔ سر
بگوش ظاهرش هم گر نه بینم
حقیقت معنی دیگر ببینم
پس آن کوری بود کوری دلها
تو چشم دل درین اسرار بگشا
بچشم دل حقیقت کور باشند
از آن کز راه معنی دور باشند
به ظاهر جان اگر بینی دریشان
ولیکن در حقیقت مرده شان دان
به ظاهر زنده اما جان ندارند
اگر دانند جان جانان ندانند
حقیقت جان جانان مظهر نور
که او باشد ز چشم عام مستور
هر آنکس کو بنورش راه بیند
حقیقت مظهر الله بیند
بنور او بیابی زندگانی
بمانی در بقای جاودانی
ز سر اولیا پرسی تو احوال
بگویم با تو از احوالشان حال
XXII
حقیقت اولیا خورشید راهند
سراسر خلق عالم را پناهند
تمام اولیا اسرار بینند
بمعنی روشنی در راه دینند
حقیقت چون کلام الله دانند
بسوی معنی او راه یابند
بمعنی رهبران راه یزدان
خدابین و خداخوان و خدادان
خدا را اولیا باشند بمعنی
تو معنی را از ایشان جوی یعنی
بمعنی چون شناسی اولیا را
بدانی امر اسرار خدا را
تمام اولیا یک نور باشند
ز چشم جاهلان مستور باشند
جهان از اولیا خالی نباشد
جهان نبود اگر والی نباشد
جهان قائم بذات اولیا دان
نیامد ز اولیا یک مثل انسان
محمد گفت کاصحابم نجومند
گهی در مکه و گاهی به رومند
یکی گر زانکه ناپیدا نماید
تعاقب دیگری آن دم برآید
بدین معنی همیشه در جهانند
ز نسل و نسبت یک خاندانند
تو گر خواهی که بینی اولیا را
بظهر ساز میکن التجا را
بمظهر بس عجایبها که بینی
رموز آسمانها و زمینی
ترا آن دم ازو باشد حیاتی
درو بینی تو نور بی صفاتی
تمام اولیا در آن کتابند
ولی این سر اکنون نه نمایند
بدور آخرین پیدا شود این
طمع دارد زتو عطار تحسین
ترا از اولیا آگاه سازد
ز راه برّیان هم باز دارد
درو از اولیا اسرار باشد
رموز حیدر کرار باشد
ولی نادان کند انکار اسرار
نیارد طاقت اظهار اسرار
بود ظالم که اسرار ولایت
کند انکار از جهل و بطالت
برو ظالم که حق بیزار از تو
دل عطار بس افگار از تو
تو دین مصطفی تغییر دادی
بدریای ضلالت در فتادی
نداری در حقیقت دیدهٔ دید
گرفتی راه بی راهی به تقلید
مرا از اولیا اسرار و معنی
تولاّ از همه گفتار و معنی
بگویم با تولاّ رمز و اسرار
دگر رمزی برندت بر سر دار
ز جعفر میشنو اسرار منصور
بدو گفتا زجاهل دار مستور
بآخر آشکارا کرد اسرار
ببردند جاهلانش بر سر دار
نداند جاهل اسرار ولی را
به غفلت میرود راه نبی را
بگویم با تو راه حق کدامست
امام هادی مطلق کدامست؟
XXIII
بود هادی دین بی شک پیمبر
امام انس و جن خود هست حیدر
بود حیدر حقیقت واقف حق
درو پیدا نماید وجه مطلق
تو گر راهی روی راه علی رو
رموز حیدر از عطار بشنو
درین ره رو که تا دلشاد باشی
زهر درد و غمی آزاد باشی
درین ره رو که تا اسرار دانی
رموز حیدر کرار دانی
درین ره اولیا جمله ستاده
درین ره انبیا هم سر نهاده
درین ره رو که تا بینی خدا را
بدانی سر جملهٔ اولیا را
درین ره محرمان افتاده بر خاک
درین ره گشته است سرگشته افلاک
درین ره عاقلان دیوانه باشند
درین ره ناقلان افسانه باشند
درین ره سر منصور است بسیار
درین ره میروند هم بر سر دار
درین ره رهنما همراه باشد
درین ره مرتضی آگاه باشد
درین ره غیر بعد مصطفی نیست
درین ره غیر شاه مرتضی نیست
درین ره مصطفی بهبود باشد
درین ره مرتضی مقصود باشد
درین ره مرتضی بعد محمد
درین ره مرتضی سلطان سرمد
درین ره مظهر الله باشد
دل مظهر به معنی شاه باشد
فرستادند از آن پیغمبران را
که راه حق نمایند غافلان را
بسوی ملت حق ره نمایند
زره این بیرهان آگه نمایند
ز اعلائی چرا اسفل فتادی
چو شیطان لعنتی برخود نهادی
هر آنچت مصطفی گفتا نکردی
ز جامش شربت کوثر نخوردی
چه خواهی گفت اندر روز محشر
که کردی رخنه در دین پیمبر
چه خواهی گفت فردا مصطفی را
بخواهی دید روی مرتضی را
بهمراهی شیطان میروی تو
براه گمرهان تا کی روی تو
چو گم کردی تو ره کی راه یابی
تو کی راه همه در چاه یابی
تو راه جمله ابرار برگیر
پس آنگه مذهب عطار برگیر
که بنماید بتو آن راه حق را
ز نادانان نهان کن این سبق را
برو عطار این سر را نگه دار
که اغیارند در آفاق بسیار
چه جوش عشق باشد در روانم
مگر این عشق دارد قصد جانم
چه سنجد قطرهها در پیش دریا
خداوندا توای دانا و بینا
توی در راه حق پشت و پناهم
توی اندر معانی پادشاهم
مرا یک راه و یک جانست و یک دل
درین جان مرتضی کرده است منزل
حقیقت مهر او در دل سرشتم
همیشه درگل و باغ بهشتم
طریق مرتضی باشد مسلم
بگفتم راستی والله اعلم
کجا دارد تو گوئی عشق منزل
بگو با من کنون این سر مشکل
XXIV
بتو این سر مشکل باز گویم
ز عشق و منزل او راز گویم
مقام عشق باشد در همه جا
و از او خالی نباشد هیچ مأوا
مقام او زمین و آسمانست
مقام او فراز لامکانست
مقام او بود اندر دل و جان
بنور عشق باشد زنده انسان
بهر جائی که باشی درحضور است
ولی نادان ز سر عشق دور است
ز سر او اگر آگاه باشی
بهر دو کون بیشک شاه باشی
چو منزل اندرون جان کند عشق
هزاران خانمان ویران کند عشق
بجز عشق از درون جان بدر کن
بسوی قرب وحدت تو گذر کن
بشوقش ساز ویران خانهٔ تن
دو عالم را تو پشت پای میزن
ز هجرانش چرا رنجور باشی
بنان و شربت و انگور باشی
تو تن پرور شوی از چرب و شیرین
نمیدانی طریق ملت و دین
تن تو هست بیشک دشمن تو
بلای جان تو باشد تن تو
کسی دشمن نه پرورده است هرگز
همی کن از وجود خویش پرهیز
بکوی عشق جانان کی رسی تو
که گلخن تاب تن همچون خسی تو
گذر کن در لباس گلخن تن
چو مردان در ره عشقش قدم زن
بمنزلگاه عشقش عاشقانند
سراسر عاشقان عارفانند
چو با خود عشق را همخانه یابی
درین ره عقل را دیوانه یابی
میان عاقلان صورت پرستی
میان عاشقان شوقست و مستی
درین ره عاقلان بیگانه باشند
درین ره عاشقان دیوانه باشند
میان عاقلان زهر است و فریاد
میان عاشقان مستی و بیداد
میان عاقلان زهد و نماز است
میان عاشقان راز و نیاز است
میان عاقلان تکرار باشد
میان عاشقان اسرار باشد
میان عاقلان تقلید باشد
میان عاشقان توحید باشد
ز عشاقان شنیدم سر توحید
گذشتم از میان عقل و تقلید
سبق از عاشقان دین بیاموز
چو عود از آتش عشقش همی سوز
ز اسرارش اگر آگاه گردی
همیشه مقبل درگاه گردی
درین درگه همیشه عاشقانند
که هر دم جان به جانان برفشانند
به ظاهر عشق را درگاه باشد
نه هر کس را بدرگه راه باشد
اگر خواهی که ره یابی بدرگاه
بعشق مرتضی میباش همراه
ز عشق مرتضی گردی همه نور
اناالحق گوئی و گردی تو منصور
ز عشق مرتضی باشی سلیمان
دهی بر جن و انس و طیر فرمان
ز عشق مرتضی اسرار دانی
بیابی زندگانی جاودانی
ز عشق مرتضی یابی تو بهره
روی در بحر وحدت همچو قطره
ز عشق مرتضی درویش باشی
بنزد جاهلان خاموش باشی
ز عشق مرتضی در باز جان را
وداعی کن همه ملک جهان را
ز عشق مرتضی گر در خروشی
ز دستش شربت کوثر بنوشی
ز عشق مرتضی خورشید باشی
حقیقت زندهٔ جاوید باشی
ز عشق مرتضی عطار باشی
مطیع حیدر کرار باشی
نشسته عشق او با جان عطار
بگویم سر او را بر سر دار
دگر از من ز پیر راه پرسی
سخن از مظهر الله پرسی
XXV
ز مظهر گوئیم آگاه گردان
مرا واقف ز پیر راه گردان
ترا واقف کنم از سر آن راه
که تا گردی ز سر راه آگاه
رسول الله پیر راه باشد
ز سر هر دو کون آگاه باشد
محمد اندرین ره پیر راهست
ولی حیدر ترا پشت و پناهست
تو پیر راه میدان مصطفی را
ز خود آگاه میدان مرتضی را
ز تو آگاه باشد او بعالم
بتو همراه باشد او بعالم
در او بینی حقیقت نور معنی
برون آئی ز فکر و کذب و دعوی
اگر او را بیابی اندرین راه
ز سرّ کارگردی خوب آگاه
که پیر تست مظهر بس عجایب
در او بینی تو آثار غرایب
ترا پیر است مظهر گر بدانی
غنیمت دانی و او را بخوانی
برو مظهر بخوان و کامران باش
بجو مظهر پس آنگه شادمان باش
که رهبر با تو از اسرار گوید
رموز حیدر کرار گوید
مرا در عشق پیر راه اوشد
درین ره سالکان را شاه او شد
تو نور او درون جان جان بین
تو او را برتر از کون و مکان بین
تو او را پیر ره دان در طریقت
تو او را مظهر حق دان حقیقت
چه میگویم کنون شاه ولایت
دو عالم را ازو باشد هدایت
توی اندر میان جان هویدا
توی از راه معنی در زبانها
توی مظهر توی سرور توی جان
توی گه آشکارا گاه پنهان
توی ایمان توی غفران تو در جان
توی سرور توی شاه و تو سلطان
توی نجم و توی مهر و توی ماه
توی ز اسرار هر دو کون آگاه
توی عصمت توی رحمت تو نعمت
توی اندر حقیقت دین و ملت
توی حنان توی منان تو سبحان
توی مذهب توی ملت تو ایمان
توی اول توهم آخر تو سرور
توی ظاهر توی باطن تو مظهر
توی آدم توی شیث و توی نوح
تو ابراهیم و تو موسی و توی روح
ترا میخواند آدم هم به آغاز
رسید او را بهشت و نعمت و ناز
خلیل الله ترا چون خواند از جان
شد آتش بر وجود او گلستان
ترا میخواند هم موسی عمران
مظفر گشت بر فرعون و هامان
ترا عیسی مریم بود بنده
بنامت مرده را میکرد زنده
محمد هم بنامت شد مظفر
بعالم بر تمامی اهل کافر
سلیمان یافت از تو حشمت و جاه
بفرمانش ز ماهی بود تا ماه
بدشت ارژنه سلمان ترا خواند
در آن دم کو بدست شیر درماند
شدی حاضر رهاندی از بلایش
تو بودی در ره دین رهنمایش
توی در دل تو اندر دیده بینش
ز نور تو مدار آفرینش
گهی با یوسف مصری بچاهی
گهی در مصر عزت پادشاهی
گهی طفلی و گاهی چون جوانی
گهی پنهان شوی گاهی عیانی
گهی درویشی و گه پادشاهی
برآئی تو بهر صورت که خواهی
بظاهر گه به روم و گه به چینی
به باطن در همه روی زمینی
تو ای اندر جهان پیوسته قائم
جهان مینازد از ذات تو دایم
توی بیشک مراد از هر دو عالم
نمیدانم جز این والله اعلم
دگر پرسی کدام است زندگانی
بگو با من بیان این معانی
XXVI
بگویم بهر تو ای مرد دانا
کنم با تو بیان این معما
بمعنی زندگی دنیا محال است
که این عالم همه خواب و خیال است
حقیقت زندگانی هست ایمان
تو ایمان را کمال زندگانی دان
برو ای سالک ره راه یزدان
تو همچون خضر مینوش آب حیوان
که تا یابی حیات زندگانی
بمانی تا ابد در جاودانی
حقیقت آب حیوان راه یزدان
مراد از راه یزدان تو علی دان
باو ایمان و دین تو تمام است
بمعنی هر دو عالم را امام است
به نور او بمعنی راه میجو
تو سرش از دل آگاه میجو
ز اسرارش شوی آنگاه آگاه
که برداری حجاب خویش از راه
چو ره بردی بنورش زنده مانی
وزو یابی بقای جاودانی
تو آن آب حیات اسرار میدان
همه مقصود خود آن یار میدان
بود تاریکی این آب ای یار
مثل پنهانیش از چشم اغیار
چو ره یابی بسویش در معانی
بیابی در حقیقت کامرانی
اگر او را نیابی مردهٔ تو
میان زندگان افسردهٔ تو
اگر او را بیابی زنده باشی
میان مؤمنان فرخنده باشی
چو ره یابی شوی مانند خورشید
بمانی در بقایش زنده جاوید
حجاب خویشتن از راه کن دور
که تا گردی بمعنی همچو منصور
ولی اسرار مستوری همین دان
ز جاهل این سخنها کن تو پنهان
شنیدی تو که با منصور حق گو
ز نادانی چها کردند با او
شده بود از دو عالم بر کرانه
نمیدانسته جز حق آن یگانه
برآورد از وجود خویشتن گرد
سجود درگه حق را چنان کرد
سجود اهل دید از دل بباشد
سجود دیگران تقلید باشد
تو سجده آنچنان کن آن دلی را
کهٔ سجده بود آخر دم علی را
بگویم با تو اسرار سجودش
که چون با حق تعالی راز بودش
XXVII
شنیدستم ز دانایان اسرار
که در جنگ احد سلطان کرّار
یکی تیری چه تیر نوک پیکان
به پای مرتضی گردید پنهان
میان استخوان پنهان همیبود
علی از درد آن نالان همیبود
ز بیرون کردنش بودند عاجز
ز دردش مرتضی میکرد پرهیز
به پیش مصطفی جراح برگفت
که شد پیکان او با استخوان جفت
بباید پای او بشکافت اکنون
که تا آید ز پایش تیر بیرون
نمیشاید مرا این کار کردن
چنان دردی بهپای او نهادن
نبی گفتا بهدست ماست درمان
بسازم بر تو این دشوار آسان
به هنگامی که حیدر در نماز است
چنان مستغرق دریای راز است
که او را از کس و از خود خبر نیست
غم پیکان و هم درد دگر نیست
بزن چاک و بکش پیکان ز پایش
که گشته غرق دریای رضایش
چو بشنید این سخن را از پیمبر
بشد جراح تا نزدیک حیدر
ستاده دید شه را در نماز او
بهحق برداشته روی نیاز او
بهپای شه در افتاد و ثنا گفت
هزاران شاه دین را مرحبا گفت
شکافی زد بهپای شاه مردان
ز خود بیخود برون آورد پیکان
جراحت را بزد دارو و بر بست
برفت آنگاه جراح سبکدست
به نزد مصطفی آمدکه این راز
بهلطف و مرحمت با من بگو باز
بگفتا او بهحق چون وصل دارد
چه پروایی ز فرع و اصل دارد
چنان مستغرقست در ذات یزدان
که اورا نه خبر از جسم و از جان
نه پروای زمین و آسمانش
نه فکر این جهان و آن جهانش
چو رو آرد بهدرگاه خداوند
ببرّد از وجود خویشتن پیوند
اگر زیر و زبر گردد دو عالم
نگرداند سر از درگاه آن دم
همه با حق بوَد گفت و شنودش
برای حق بود جود و سجودش
بدین معنی خوش و خورسند باشد
مر او را با خدا پیوند باشد
چنین باید عبادت مر خدا را
چنین میرو طریق مرتضی را
کسی را کاین عبادت یار باشد
دلش منزلگهِ دلدار باشد
چنین میکن عبادت ای برادر
ولی میدار در دل حبّ حیدر
اگر صد سال باشی در عبادت
نیابی تا بهشاه دین ارادت
عبادت آن زمان حق را قبول است
که در دل حبّ اولاد رسول است
امیرالمؤمنین را گر بدانی
بیابی در حقیقت کامرانی
به نورش راهبر شو در معانی
که تا اسرار یزدانی بدانی
بدو واصل شوی چون بحر و قطره
بیابی از وجود خویش بهره
بهنورش زندهٔ جاوید باشی
بهمعنی بهتر از خورشید باشی
دگر پرسی که «علم دین کدام است؟
معلم در ره و آیین کدام است؟»
XXVIII
حقیقت علم و دانش علم دین است
بدان تو علم ما حقالیقین است
به ظاهر علم دین باید شنیدن
معانی باید از آن راه دیدن
چو دانی علم باطن راه یابی
به هر چیزی دل آگاه یابی
ز علم ظاهری رنجور گردی
ز علم باطنی منصور گردی
ز علم ظاهری گردی پریشان
ز علم باطنی یابی تو ایمان
ز علم ظاهری جز قال نبود
ز علم باطنی جز حال نبود
به سوی علم قرآن راه میجو
ز معنایش دل آگاه میجو
ز قرآن اهل ظاهر را بود پوست
تو از قرآن طلبکن مغز ای دوست
نمیدانند حقیقت معنی آن
تو معنی میطلب از علم قرآن
حقیقت معرفت دان علم حق را
بخوان در نزد دانا این سبق را
ز دانایان طلبکن علم دینی
ز دانایان همه مقصود بینی
زمین و آسمان و جمله اشیاء
چو خشخاشی بود در پیش دانا
از این خشخاش ای نادان تو چندی
سزد گر بر سبیل خود بخندی
تو خود را ای برادر نیست میدان
که هستی را نزیبد هیچ رحمان
بههستی علی گر هست باشی
ز جام وحدت حق مست باشی
چو گشتی عارف حق علم دانی
پس آنگه این معانی خوش بخوانی
تو خود را گر شناسی علم دین است
حقیقت علم را معنی همین است
اگر صد قرن در عالم شتابی
به خودرایی تو علم دین نیابی
تورا رهبر به علم دین رساند
ز پستیات به علیین رساند
بهسوی علم معنی ره نماید
ز علم معرفت آگه نماید
به جوهر ذات گفتم این معانی
تو میباید که این معنی بدانی
سخن باشد میان عارفان دُر
ولی خر مهره باشد در جهان پر
سخن را معنیش داند سخندان
چو خرمهره بود در پیش نادان
ز یُمن همّت مردان دانا
ز فیض خدمت پیران بینا
من از نور خدا آگاه گشتم
چو خاک پاک باب الله گشتم
نباشد عارف و معروف جز وی
زهی دولت اگر بردی به او پی
چو دانستی به معنی مرتضی را
شدی عارف ره و رسم هدا را
کرا قدرت به علم مرتضی هم
که گوید سر لو کشف الغطا هم
کرا قدرت که گوید حق بدیدم
بهمعنی در ره وحدت رسیدم
به غیر مظهر حق شاه مردان
که او باشد خداخوان و خدادان
خدا را هم خداوند حقیقت
برونست این بهمعنی از شریعت
بگفتا مصطفی قولم شریعت
بود فعل شما امر طریقت
حقیقت بحر فیض مرتضی دان
علی من من علی دان ای مسلمان
علی جان من و من جان اویم
علی زان من و من زان اویم
نداند جز علی علم لدنی
که او برتر بود از هرچه بینی
گهی پنهان بود گه آشکارا
بهدستش موم گشته سنگ خارا
طریق علم او ما را رفیق است
درین ره لطف او ما را شفیق است
سراسر این کتب اسرار شاه است
بهمعنی هر دو عالم را پناه است
مکن در نزد جاهل آشکارا
ولی پنهان مکن در نزد دانا
ز دست جانشینان پیمبر
بسی آزار دیدند آل حیدر
مرا عباسیان بسیار خواندند
که تا اسرار دین من بدانند
نمودم دین خود پنهان چو عنقا
نمودم همچو جابلقا و بلسا
اگر اسرار دین را باز گویم
بهنزد عارفان این راز گویم
طریق دینِ حق پنهان نکوتر
میان عاشقان عرفان نکوتر
تو این اسرار چون خوانی ندانی
طریق دین یزدانی ندانی
مینداز این کتب در نزد نادان
نداند مرد نادان امر یزدان
اگر تو این کتب از دست دادی
به طعن جاهلان اندر فتادی
از این جوهر بدانی رمز اسرار
ببینی در حقیقت روی دلدار
چو دیدی سرّ او خاموش میباش
ز سر تا پا سراسر گوش میباش
ز بعد این کتب مظهر طلب دار
ازو پیدا شود اسرار آن یار
ازو معلوم گردد علم پنهان
ازو پیدا شود اسرار جانان
ازو گردی معلم در معانی
طریق علم یزدانی بدانی
ازو مقبول خاص و عام گردی
ازو پخته شوی گر خام گردی
ازو بینی مقام قرب حیدر
ازو نوشی شراب حوض کوثر
ازو یابی تو هم ایمان و هم دین
به کام تو شود هم آن و هم این
مرا مظهر بود چشم کتبها
ازو ظاهر شود پنهان و پیدا
از آدم تا بهاین دم سرّ وحدت
درو بینی ز راه علم و حکمت
ازو مقصود هر دو کون حاصل
ازو گردی بهراه شاه مقبل
درو معنی جعفر شاه باشد
درو معنی الالله باشد
تو را در دین احمد مقتدا اوست
تو را رهبر بهسوی مرتضا اوست
ترا او در مقام حق رساند
بهسوی وحدت مطلق رساند
ترا آگاه گرداند ز اسرار
ولی از جاهلان او را نگه دار
ترا ایمن کند از خیر و از شر
رسی اندر مقام قرب حیدر
ز دین خویش بر خوردار باشی
بهمعنی واقف اسرار باشی
ترا یاری به از جوهر نباشد
که در هر کان بدان گوهر نباشد
چو مظهر یافتی در وی نظر کن
محبان علی را زان خبر کن
در او بینی تو جوهرهای بسیار
بود هر بیت او لؤلؤی شهوار
ولی از جوهر دنیا حذر کن
به جوهر خانهٔ دریا سفر کن
که تا بینی که غواصان کیانند
میان دیدهٔ بینا عیانند
در آن بحرند غواصان طلبکار
کزین دریا برآرند درّ شهوار
اگر غواص نبود دُر که آرد؟
همان باران رحمت بر که بارد؟
دلیلانند غواصان این بحر
که درمیآورند از بحر یک سر
محمد بود غواص شریعت
علی غواص دریای حقیقت
برآورد حیدر از دریا بسی در
که شد دامان اهل الله ازو پر
میان عارفان عشق در کار
زهی سودای روح افزای عطار
Source Colophon
سی فصل (Si Fasl, "Thirty Chapters"), attributed to Farid ud-Din Attar. Source: Ganjoor.net digital transcription, ganjoor.net/attar/30fasl. 1,121 couplets across 28 sections. Extracted 2026-03-26.
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