Farid ad-din Attar. Stories about saints

- [Arab. ] Farid ad Din Muhammad ben Ibrahim an Nishaburi (between 1148 and 1151, village of Kedken near Nishapur 1220, Nishapur), Persian. mystic poet. Genus. in the family of a pharmacist and, having inherited the shop, followed in his father’s footsteps, practicing pharmacology and medicine.… … Orthodox Encyclopedia

Farid ad din Mohammed ben Ibrahim (born around 1119, death unknown), Persian Tajik poet and mystic. He affirmed in poetry the ideas of dervish and Sufi morality (see Sufism). Wide educated person, A. collected in his... ...

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Attar Kittah king of Elam, reigned approximately 1310-1300 BC. e. Younger brother and heir of Pakhir Ishshan. And he got rich booty, however, as the inscription states, he no longer kept it in Ayahitek, but in Susa, in... ... Wikipedia

- (born around 1119 - year of death unknown), Persian Tajik poet and mystic. He affirmed in poetry the ideas of dervish and Sufi morality (see Sufism). A widely educated person, A. collected many interesting stories in his works,... ... Great Soviet Encyclopedia

Persian and Tajik Sufi poet of the 12th century. (see Sufism). Poem Conversation of Birds (c. 1175), lyric verses; anthology Biography of Sheikhs... Big Encyclopedic Dictionary

Najah al Attar نجاح العطار ... Wikipedia

- (d. 1230), Persian poet. Full name Abu Hamid Muhammad ibn Ibrahim; The nickname Attar (Pharmacist) goes back to his father's profession, which he inherited. Attar was born in Nishapur in the second half of the 12th century. And most of spent his life in Sufi... Collier's Encyclopedia

Persian and Tajik Sufi poet of the 12th century. (see Sufism). The poem "The Conversation of Birds" (circa 1175) is one of the largest literary monuments, reflecting the ideas of Muslim mysticism; lyric poetry; anthology “Biographies of Sheikhs”. * * * ATTAR Farid... Encyclopedic Dictionary

- (actually Mohammed Ibn Ibrahim Ferid eddin A.) Persian poet; genus. in 1119 (513 Gejra) in Kerken, near Nishapur, the son of a rich merchant of Muscat goods (attar), after whose death he took up trade, but, converted by one dervish to... ... Encyclopedic Dictionary F.A. Brockhaus and I.A. Ephron

Books

• , Attar Ronda. On the Temple Mount of Jerusalem there is an unusual school where students comprehend ancient secrets that give those initiated into them enormous opportunities. Elisha David Son, one of the students of this school, accidentally...
• Elisha Davidson and the Fire Letters, Attar R.. Do you want to know what would happen if Harry Potter lived in Israel? Then this book is for you. On the Temple Mount of Jerusalem there is an unusual school where students learn ancient secrets that give…

Near the prophecy, nurtured, endowed with generosity, the Kaaba of deeds and knowledge, the core

Meekness and abstinence (vara'), who overtook the first of the first, who was the first to protect the Tradition, Hasan from Basra - may God's favor be with him! - possessed innumerable virtues and immeasurable virtues, and was versed in knowledge and behavior, and incessantly feared Him, and strove for Him.

His mother belonged to the entourage of Mrs. Umm Salama 18. While his mother was working on something, Hasan began to cry. Umm Salama - may God's favor be with her! - gave him the breast so that he could suck, and a few drops of milk appeared. Those many thousands of blessings that the Lord bestowed upon him poured out following the milk of Umm Salamah.

It is reported that once, as a child, Hassan in the house of Umm Salama took a sip of water from the jug of the Prophet - peace be upon him. The Prophet exclaimed: peace to the water that he drank! Then Hassan said: since the Prophet himself touched that water, my knowledge goes back to him.

It is reported that one day the Prophet - peace be upon him - entered the house of Umm Salama. They laid Hassan next to him. The Prophet, peace be upon him, said a prayer over him, and everything that Hassan was subsequently awarded stemmed from the blessed [action] current of prayer.

They say that when Hassan was born, he was brought to ‘Umar 19. He said: call him Hassan 20, for he is handsome in face **. Umm Salama took upon herself his upbringing and guidance. She felt such tenderness for the child that her breasts. filled with milk, and while feeding, she said: Lord,... make him a leader of the people**. And it so happened that he met one hundred and thirty of [Muhammad's] companions and: knew seventy participants in the battle of Badr. He was devoted to Ali21 - may the mercy of Allah be with both! - he sought knowledge from him and accepted tariqa from him, and the conversion (tauba) of Hassan began like this.

He was a pearl seller, called Hasan the Pearl, and traded with Rum, concluding deals with imperial nobles and ministers, may the mercy of Allah be with him! Once, while in Rum, he appeared to a minister and began to talk with him. He suggested: if you don’t mind, let’s go to a certain place. Hassan agreed. The minister ordered a horse to be brought for Hassan, and they set off. When they reached the desert, Hasan saw a tent made of Rumian brocade, secured to the ground with silk ropes and gold nails. Hasan stopped nearby, and at that moment a countless army appeared in full battle dress. The warriors walked around the tent, said something and moved back. Then philosophers and scientists appeared, numbering about four hundred. They walked around the tent, said something and left. After this, three hundred white-bearded elders, illuminated by holiness, headed out. to the tent, walked around it, said something and walked away... After that, the moon-faced beauties of the slaves, numbering more than two hundred, each with a tray of gold, silver and precious stones, walked around the tent, said something and disappeared. Then the emperor and the chief minister entered the tent and soon left it. Hasan said: I was incredibly amazed and asked myself what it was. When we returned, I turned to the minister with a question. He said: Emperor Rum had a son, and among mortals there was no one equal to him in beauty, and he comprehended science to perfection, and in military affairs he was unparalleled, and his father’s love for him could not have been contained by even a hundred thousand hearts. Suddenly he fell ill, and the most skillful doctors were powerless to cure him. Finally he died. He was buried in this tent, and once a year people leave the city to worship him. First, a countless army circles around the tent, and the soldiers exclaim: O king-born, if we could fight in fair battle with what has befallen you, each of us would not spare our lives in order to bring you back. But what befell you came from the hands of Him with whom we cannot fight and with whom we cannot fight! So they say and leave. Then philosophers and scientists come forward and say: what happened to you comes from Him, before whom knowledge and philosophy, science and experience are powerless. All the wise men of the world are weak before Him, all the experts are ignorant before His knowledge, and we would definitely figure out what to do, but no one in the universe is capable of this. So they say and leave. Then the most holy elders in their glory come forward and exclaim: O born of the padishah, if what had befallen you could have been influenced by the intercession of the elders, we would all have become intercessors and prayed, and they would not have let you go there, but it comes from The one before whom the intercession of a mortal has no power! So they say and leave. Then the moon-faced slaves with trays of gold and jewelry come forward, walk around the tent and say: O Emperor-born, if what befell you were subject to beauty and wealth, each of us would sacrifice ourselves and give up great riches, but would not let go you. But what has befallen you comes from Him over whom neither wealth nor beauty has power! So they say and leave. Finally, the emperor, accompanied by the chief minister, enters the tent and exclaims: O precious fruit of the father's heart, O apple of the father's eye, find out what are the limits of our power! The Father sent to you a countless army, philosophers and elders, intercessors and advisers, beauty and wealth, gifts and offerings, and after that he himself came. If this could help the matter, the father would have brought here everything that was possible, but what has befallen you comes from the One before whom the father with his rank and army, courtiers and gifts, wealth and treasury has no power. Peace be with you! Until next year! So he says and leaves22.

This story had such an effect on Hassan that his heart turned away from trade. On the way back he thought and... Having arrived in Basra, he swore that he would not laugh in this world until his matter was cleared up. He devoted himself to taming passions and serving the Lord with such zeal that there was no one in his time equal to him in asceticism, and his exploits reached such a degree that, they said, for seventy years the young man performed ablution [after performing natural needs] in the restroom in vain. And in his recluse he reached such a stage that people lost hope of seeing him, for he had withdrawn from everyone.

One day someone in the congregation stood up and said: Why is Hassan taller and better than us? A certain illustrious man was present. He said: because now every mortal needs his knowledge, but he does not need mortals at all. All believers need him, and he is free from everyone in this world. In this he is higher and better than us.

He preached once a week, and each time, going up to the minbar and not seeing Rabia23, he canceled the meeting and left. One day they asked him: O haji, so many men, surrounded by retinues, hajis and other worthy people have gathered, if one old woman, wrapped in a veil, does not come, so what? He said: I cannot pour into the chests of ants the sherbet that I intended for the elephant. And every time those gathered were imbued with the ardor [of his speeches], he turned to Rabia: O virgin, “this is from the hot coals of your heart” *. O seida, all this heat comes from one coal of your heart!

They told him: it seems to us that you are happy that so many people are gathering at your minbar. He said: Is it a matter of quantity? Even if only one dervish had been present, my heart would still have rejoiced.

They asked again: what is Islam and who are Muslims? He said: Islam is in books, and Muslims are in graves.

He was asked: what is the basis of religion? He said discretion. They asked: what is destroying her? He said: greed (tama\’).

And they asked: what is it? paradise gardens? He said: this is a golden palace surrounded by a garden, and no one will enter there except the Prophet, the righteous, the martyr or the just Sultan.

And they asked: can a sick doctor heal others? He said: first you should heal yourself, and only then heal others.

He said: listen to my words, for in my knowledge there is benefit for you, and in my deeds there is no harm for you.

And they asked: O sheikh, our hearts are asleep, and your words leave no trace in them, what should we do? He said: if only they were sleeping! When you touch a sleeping person, he awakens. Your hearts are dead, and no matter how much you tug at them, they will not wake up.

They asked: there are people who scare us so much in words that our hearts are torn with horror. Is it necessary? He said: It is better to talk to people who frighten you today and be safe tomorrow, than to talk to people who promise you safety today and be terrified tomorrow.

They said: other people come to your meeting and remember your words in order to challenge them and find faults in them. He said: I see myself thirsting for the highest paradise and closeness to the Most High God and not thirsting for peace from people, for their Creator does not find peace from their tongues.

They said: so-and-so says, don’t encourage the people until you have cleansed yourself first. He said: Satan wants nothing more than to place these words in our hearts, so that the door of the command to do good deeds and the prohibition to do bad deeds is closed.

They said: a true believer is jealous. He said: You have forgotten about Joseph's brothers. Besides, as long as you don't stop worrying about it, it won't hurt.

Hassan had a murid who, every time he heard a verse from the Koran, prostrated himself. One day Hassan said to him: O husband, if you can not do what you are doing, then all your life you have been fanning the fire of hell with your behavior, and if you cannot help but do it, then you are ten degrees ahead of me.

Then he said: thunder is from the shaitan *, anyone from whom a certain loud exclamation comes, it is none other than from the shaitan. Here he expressed a general judgment, which is not suitable for all cases, and he himself explained this, namely: if a person is able to suppress a loud cry, but still makes it, this is nothing other than from Shaitan.

One day Hasan held a Majlis. Hajjaj24 entered, accompanied by many warriors carrying drawn swords. A certain illustrious man was present there. He said: today I will test Hassan, for the time for testing has come. Hajjaj sat down. Hassan did not pay attention to him and did not interrupt his speech until he finished. That famous man in religion said: Hassan is Hassan (lit. “Hasan is beautiful”). And Hajjaj went to Hassan, grabbed his hand and exclaimed: look at your husband!*. If you want to see true husband, look at Hassan! Hajjaj was seen in a dream, he was prostrate: at the gathering place on the Day of Judgment. They told him: what fate do you want? He said: the one that belongs to those who believe in the unity of God. And this happened because in his death throes he said: Lord, show a small amount of patience, because You are the all-forgiving and the most merciful of the merciful. Everyone agrees: and are unanimous that You will cast me down [to hell], so to spite them all, lift me up, show them that You “do whatever He wishes”*. These words were told to Hassan. He said: it seems that this malicious one will pocket the other world.

They say that Murtada25 - may God's favor be with him! - arrived in Basra, zealously got down to business and, without delaying even three days, ordered the destruction of the minbars and a ban on preaching. He came to the Majlis to see Hassan. Hassan made a speech. He asked: are you teaching or learning? He answered: neither one nor the other; The word of the Prophet has reached me, and I repeat it. Murtada - may Allah be pleased with him! - did not prohibit his preaching and said: this young man is worthy of his word. With that he left. Hassan guessed who it was, came down from the minbar, rushed after him and, having overtaken him, touched the hem of his robe with the words: for the sake of Allah, teach me how to perform ablution (wuzu’) 26. There is a certain place called bab at-tasht27. They brought a basin (tasht), he taught Hassan ablution and left.

One day there was a drought in Basra. Two hundred thousand people came, built a minbar and asked Hassan to climb on it to pray. Hasan said: Do you want it to rain? They said: yes, that’s why we came. He said: drive Hassan out of Basra! And so great fear lived in it, which came down to us, he repeated: when I sit, it’s as if I’m sitting in front of the executioner. And no one ever saw a smile on his lips, for he great pain carried it in me.

They say that one day he saw someone crying. He asked: what are you crying about? He said: I was at the Majlis with Muhammad Kaab Gurazi28; he said that there is a man among the faithful who, for the evil of his sins, will spend so many years in hell. Hassan said: I wish Hassan were among those who, after so many years, would be taken out of hell.

They say that he once read a hadith that “the last person to emerge from hell will be a man named Hunnad”**. Hassan said: I wish I could be this person.

Someone close to Hassan said: one night Hassan was crying in my house. I said: why are you groaning with such a fate as yours and such talents? He said: That’s why I groan and cry, because Hassan cannot take on anything without knowledge and purpose, or take a false step, or utter a word that will not be approved before the throne of the Most High, for then they will say to Hassan: get away! Now you have lost your value to Us, we will not accept anything from you in the future!

They say that one day someone was sitting on the threshold of his hut. Hassan was performing prayer on the roof of the hut and sobbed so hard, falling on the prayer rug, that his tears flowed down the drain and fell on the man’s clothes. The man knocked on the door and said: this is clean water or should I wash myself? Hasan said: wash yourself, for it was not proper to shed tears during such a prayer, which means that it was the water of eyes that sinned by disobedience.

They say that one day he approached the deceased. When the dead man was lowered into the grave and covered with earth, Hasan sat down on that ground and shed so many tears that the earth turned to clay. Then he said: O people! The beginning is a grave and the end is a grave pit. The end of this world is the grave, and the beginning of that world, look, is also a grave, for “the grave is the first of the dwellings of the afterlife” *. Why are you proud of a world that has an end like the grave, and why are you not afraid of a world that has a beginning like the grave? And if your beginning and end are like this, O careless people, prepare for the beginning and the end! Those present shed many tears and rejected hypocrisy.

They say that one day he passed by a cemetery surrounded by dervishes. He said: in this cemetery are buried men whose zeal and zeal did not rise to heaven, but such sadness nestled in their ashes that if a grain of this sadness were presented to the inhabitants of earth and sky, they would all run away in fear.

They say that in childhood Hasan happened to commit a sin, and every time he sewed a new shirt, he wrote down that sin on the collar, and then cried so much that he lost consciousness.

Once ‘Umar ‘Abd al-‘Aziz29 - may Allah be pleased with him! - wrote a letter to Hassan, and this letter said: “Give me short advice, such that I remember it and begin to be guided by it.” Hasan wrote on the back of the letter: “O emir of the faithful, if God is with you, who are you afraid of? And if not, in whom do you trust?” Another time Hassan wrote. a letter to him: “Prepare for the day when he dies last man, who is destined to die, and with that, greetings to you.” He replied: “Prepare for that day when neither this nor that world will be the same anymore.”

Somehow Sabet Bonnani 30 - may the mercy of Allah be with him! - wrote a letter to Hassan: “I heard that you intend to make a pilgrimage. I want to accompany you.” He wrote in response: “Grant us to live under the shadow of our Lord. After all, being together reveals the shortcomings of each, and we will become enemies.”

They say that he told Sa’id Jubair31 as an edification: don’t do three things. First, do not step on the carpet of the sultans even to intercede for people. Secondly, do not sit alone with any woman, even if it is Rabia and you are instructing her in the Divine Scripture. Third, never lend your ears to the emir, even if you are the first among the brave. All this is fraught with disaster and will harm you in the end.

Malik Dinar said: I asked Hasan, what is torment in this world? He said: death of the heart. I asked: what is the death of the heart? He said: love for this world.

One glorious man said: at dawn I went to the door of the Hassan mosque to perform prayer. The doors were locked, and Hassan was praying inside the mosque, and some people said: Amen. I waited until it was dawn, took hold of the door, and it opened. I went inside and saw Hassan alone. I marveled. After the prayer, I told him the whole story and asked: for God’s sake, clarify this matter for me. He said: Don’t tell anyone, but every Friday night the Peris visit me, and I talk to them about knowledge and pray, and they say: Amen.

It is said that when Hassan was praying, Habib ‘Ajami32 touched his hem and said: I see that the prayer has been heard.

They say that a certain respectable man said: Hassan and I and several other people were making a pilgrimage. In the desert we were overcome with thirst. We reached the well, but there was no bucket with a rope. Hassan said: when I start the prayer, you drink water. Then he began to pray. The water rose to the mouth of the well so that we could reach it. We started drinking. One of the pilgrims took a sip of water - the water went deep into the well. Hassan, having finished the prayer, said: you did not rely on the Lord, so the water went into the well. Then we left this place. On the way, Hasan found dates and gave them to us so that we could eat. They contained golden bones, which we brought to Mecca, where we ate on them and gave alms.

They say that in the days when Hassan lived, a certain man suffered a loss when buying a horse. Not knowing what to do, he told Hassan about his situation. Hasan bought this horse from him for 400 dirhams, intending it for the holy war, and gave him the silver. At night, that man dreamed of a lawn in paradise, on that lawn there was a horse, and around it there were 400 foals, all of a light color. He asked whose horses these were. They answered him: they were on your name recorded, and now the Khasanovs have become. Waking up, he went to Hasan and said: O Imam, terminate the deal, for I repent. Hassan said: go away, for the dream that you saw came to me before you. The man left sad. The next night, Hassan dreamed of palaces surrounded by marvelous gardens. He asked whose it was. They answered him: the one who terminates the deal. At dawn, Hassan called the man to him and terminated the deal.

They say that Hassan had a fire-worshipping neighbor named Sham’un35. One day he fell ill and was already on the verge of death. People turned to Hassan: help your neighbor! Hasan approached the patient’s head and saw that he was lying blackened from fire and smoke. He said: Fear the Lord, for you have spent your whole life among fire and smoke. Convert to Islam so that God will have mercy on you. Sham’un said: three things turn me away from Islam: first, that you blaspheme this world, while you yourself seek worldly things day and night; second, you say that death is coming, but you yourself do not prepare for death; thirdly, you say that you are about to see the Almighty, but today you are doing everything contrary to His permission. Hassan said: these [speeches] are a sign of awareness. But if such are the affairs of the faithful, what can be said about you? They are aware of His unity, but you have wasted your whole life in the worship of fire. And you, who worshiped fire for seventy years, and me, who did not worship, will be cast into hell, both you and I will burn, but your god will not take care of you, and if my Lord wishes, the fire will not dare to burn even a single hair on my body , because fire is the creation of the Lord, and what is created obeys the Creator. Hey, you who have worshiped fire for seventy years, let us lay our hands on it so that you can see the weakness of fire and the power of my Lord. So he said and put his hand into the fire, and not a single part of his flesh was burned. Seeing this, Sham'un was amazed, and the morning of recognition dawned on him. He said to Hasan: I have been worshiping fire for seventy years, now I have only a few breaths left, what should I do? Hassan said: become a Muslim! Sham’un said: if you give me a receipt that the Almighty God will not punish me, I will believe, but if you don’t give me a receipt, I will not believe. Hassan wrote a receipt. Sham'un asked: order honest witnesses from Basra to certify what was written. They signed up. After this, Sham’un shed copious tears, converted to Islam and bequeathed to Hasan: when I die, order that I be washed, and with your own hands bury me, and put this receipt in my hands, for it will serve as a document for me. Then he pronounced the confession of faith and died. They washed him, performed prayer over him and buried him. And Hassan that night, falling asleep, thought: what did I do? I myself am drowning, so how can I extend my hand to another, I have no power in my kingdom, so how did I issue a guarantee for the kingdom of God? With such thoughts, he fell into sleep and saw Sham’un in a crown shining like a candle (sham’), with a smile on his lips, smoothly walking along the heavenly lawn. Hassan asked: O Sham'un, how did this happen? He said: what are you asking about? As you can see, the all-glorious God, by his generosity, brought me closer to himself and honored me with his goodness, and all the mercies that the Lord bestowed on me cannot be expressed or described in words. Now you have lived up to your guarantee. Take the receipt, because I no longer need it. When Hassan woke up, he saw that paper in his hand. He said: Lord, it is known that Your works are not connected by any other reason than Your wisdom. Who will suffer loss at Your throne? You brought the seventy-year-old gebra closer to you for just one word, so will you really deprive [this mercy] of a true believer of seventy years?

They say that his self-abasement was such that... he considered himself the worst of people. One day, walking along the bank of the Tigris, he saw a black man with a glass flask. A woman was sitting in front of him and drinking wine from the flask. It flashed through Hassan’s head: this man is better than me. But then the falcon of Sharia law rushed to attack: they say, no, he is no better than me, because he sat down with a stranger and drinks wine from a flask. So he was thinking when suddenly a heavily laden ship appeared with seven travelers on board. Suddenly the ship turned over and began to sink, the black man rushed into the water and saved six people, then turned to Hasan: go, if you are better than me, I saved six people, and you save one. O Imam of Muslims, there is water in this flask, and this woman is my mother. I wanted to test you, whether you see with your outer eye or with your inner eye. Hasan fell at his feet and asked for forgiveness, and learned that this was God’s messenger. Then he exclaimed: O black man, as you saved them from the sea of ​​water, so save me from the sea of ​​imagination (Pindar). The black man said: may your eyes see! After that, Hassan never again imagined himself to be better than anyone else. One day he saw a dog and said: Lord, consider me equal to this dog! They asked him: who is better, you or the dog? He said: if I am delivered from the Lord’s punishment, then I am better than a dog, and if not, I swear by the omnipotence and omniglory of the Lord, a dog is worth a hundred people like me.

It is reported that Hassan said: the words of the four struck me - a child, a drunken man, a hermaphrodite (muhannas) and a woman. He was asked: how was it? He said: One day I passed by a hermaphrodite and took off his dress. He said: O haji, our situation has not yet become clear, do not take off my dress, for only the Lord knows how things will turn out later 36. And I saw a drunken man walking through the mud, staggering and stumbling. I told him: step harder, unfortunate one, so as not to fall**. He said: O you who walk firmly, with all your claims [to love Him], if I fall down drunk, I will get dirty in the mud, get up and wash myself off, that’s easy. Be afraid of your fall! These words left a deep imprint on my heart. And a child once carried a lamp, and I said to him: where are you bringing this light from? Then the wind blew out the lamp. He said: tell me where this light went, so that I can answer where I brought it from. And a certain woman with a naked face of unprecedented beauty, open hands And teary eyes complained to me about my husband. I said: cover your face first! She said: I lost my mind from love for what [God] created, and if you had not reproached me, I would have gone to the market. What kind of person are you, with all your claims to love Him, if you could not help but notice the nakedness of my face?! I was surprised by this too.

It is said that when he came down from the minbar, he selected several people from among his followers and said: let's spread the light! **. One day, someone other than the indicated people went with him. Hasan told him: you come back.

They say that one day he said to his friends: you look like the companions of the Prophet - peace be upon him! They rejoiced. Hassan said: face and beard, and nothing else. For if you happened to see them, they would all appear crazy in your eyes, and if your secret thoughts reached them, not one of you would be called a Muslim. After all, these were the leaders who raced on swift-footed horses, like birds, flying like the wind, whistling, while we trudged along on donkeys behind our own beards.

They say that a Bedouin came to Hassan and asked him what patience was. Hasan said: patience is of two types: the first applies to various calamities, and second thing, which the all-glorious God forbade us, and told the Bedouin about the nature of patience. The Bedouin said: I have never met a greater righteous man than you, nor have I heard of one more patient than you. Hasan said: O Bedouin, my righteousness is generally based on desire, and my patience is based on sorrow. The Bedouin said: Explain your words to me, for you have confused my beliefs. He said: my patience in misfortune or in submission testifies to the fear of hell, and this is the same sorrow, and my righteousness in this world is a desire for the other world, and this is the desire for a better fate. Then he said: the patience of that person has power who accepts his fate, then his patience is for the Truth, and not to protect the flesh from hell, and righteousness is for the Truth, and not in order to go to heaven, and this is a sign of sincerity.

And he said: knowledge befits a person that is beneficial, deeds are perfect, and in this one needs sincerity, but complete submission is appropriate, and in this one needs patience. When the first, second and third are acquired, I don’t know what they can do with it after that.

And he said: a sheep is more aware than a man, for the call of the shepherd distracts it from grazing, but the voice of God does not restrain a man from his desires.

And he said: communication with bad people makes people’s actions suspicious in the eyes of good people.

And he said: if someone calls me to drink alcohol, I will treat him better than someone who calls me to strive for worldly things.

And he said: knowledge (marifat) comes when you do not find in yourself a single grain of enmity (husumat).

And he said: eternal paradise is not for insignificant earthly deeds, but for good intentions (niyyat).

And he said: the inhabitants of paradise, when they first see paradise, remain unconscious for seventy thousand years, so that the all-glorious Lord may appear to them. If they see His greatness, they become intoxicated by the sight, terrifying; if they see beauty, they are immersed in unity.

And he said: thoughts are a mirror in which your good and bad deeds are clearly reflected.

And he said: for anyone whose words do not come from wisdom, they are a real disaster, and any silence that is not from meditation rests on lust and negligence, and any glance cast not from the desire to learn is all fun and sin.

And he said: in the books of Musa it is said: every person who was content with little ceased to need, and when he removed himself from people, he found peace, and when he trampled on lust, he found freedom, and when he freed himself from envy, he found hospitality in himself.

And he said: people of the heart always prefer silence. Their hearts speak first, and only then their tongues.

And he said: there are three degrees (makam) of prudence. The first is when the servant of God does not speak a word except in justice. The second is when he protects his members from everything that the Lord is angry with. The third is when one strives for what the Lord favors.

And he said: a mithqal from a grain of prudence is better than a thousand mithqals of prayer and fasting.

And he said: the wisest of all deeds is reflection and prudence.

And he said: if I knew that there was no hypocrisy in me, of all that is on earth, I would have the most precious thing.

And he said: the contradiction between the manifest and the secret, the heart and the tongue, stems from hypocrisy.

And he said: There is not a single true believer among those who have gone, and there will not be one among those who will come, except those who tremble with fear, lest they become hypocrites.

And he said: everyone who says: I am a true believer is actually an unbeliever. “Do not purify yourselves: He knows better those who fear God!”37.

And he said: a true believer is one who is not fussy and not like one who gathers firewood in the dark, that is, he is not like one who does everything he can do, says everything that comes to his tongue.

And he said: three people do not have a state of detachment38 - the one overcome by passions, the libertine and the unrighteous imam.

And he said: pious deeds in a state of detachment are accepted [by God] as a plea for forgiveness, even if you do not ask for remission [of sins].

And he said: unhappy is the son of Adam, content with a dwelling where there is demand for what is permitted, and torment for what is not permitted.

And he said: the soul of the son of Adam will not part with this world except when burdened with three sorrows: first, he was not satisfied with what he had accumulated; second, he did not find what he hoped for; third, he did not stock up on what was necessary for the path that opened before him.

Someone said: so and so gives his soul. He said: don't talk

So. He has been giving his soul for seventy years, and if he doesn’t give it up now, then where will he go?

And he said: those who were lightly loaded were saved, those who were heavily loaded were lost.

And he said: the great and all-glorious Lord taught certain people that this world was given to them on loan. They repaid the debt and left lightly.

And he said: for me, the intelligent and knowledgeable destroys this world in order to build that world on its ruins, rather than destroys that world and builds this one on its ruins.

And he said: everyone who knows the Lord loves him, and everyone who knows this world considers him an enemy.

And he said, “No beast of burden is fit for a tight rein as much as your [carnal] soul in this world.”

And he said: if you want to see what this world will be like after your death, look at what it became after the death of others.

And he said: I swear to God that they did not honor idols except out of love for the worldly.

And he said: the people who were before you knew the value of the Message that came to them from the Lord. At night they thought about it, and during the day they acted accordingly. And you studied, but did not act accordingly, corrected the vowels and letters, and thereby created permission for yourself to enter the mortal world.

And he said: I swear by God that not a single person who loves silver and gold will escape shame and humiliation from the Lord.

And he said: Every fool, seeing a crowd of people walking by, will not stand still.

And he said: anyone who brings you the words of people, and takes your words to others, does not deserve conversation.

And he said: brothers are dear to us, for they are friends of religion, and family and households and children are friends of this world and rivals of religion.

And he said: everything that the servant of God spends on his food and the food of his mother and father will be accounted for, excluding only the food that he offers to friends and guests.

And he said: every prayer in which the heart is absent brings one closer to torment.

And they said: what is submission? He said: fear is placed in the heart, and the heart serves it inseparably.

They said: one person has not come to general prayer for twenty years and does not talk to anyone, having withdrawn from everyone. Hassan went to him and asked: why don’t you come to the general prayer and don’t talk to anyone? He replied: forgive me, for I am busy. Hassan asked: what are you doing? He said: not a single moment passes without the Lord showing me His mercy and I thank Him for this by sinning. I am busy atonement for sins. Hassan said: continue like this, for you are better than me.

They asked him: have you ever felt good? He said: one day I was on the roof of the house, and a neighbor said to her husband: I’ve been living in your house for almost fifty years, I endured everything that happened, I endured heat and cold, I didn’t demand anything unnecessary and I took care of your honor. There is only one thing I will never agree to - for you to choose someone else in front of me. I did all this so that you would look at me and not look at others. If today you paid attention to another, I will ask the Imam of the Faithful for protection from shame. Hassan said: then I felt good, and tears flowed from my eyes. I looked for an example in the Koran and found this verse: “Indeed, Allah does not forgive that partners be assigned to Him, but He forgives that which is less than this, to whom He wills.”39 - I forgive all your sins, but if with the corner of your heart you desire another and give his partner with the Lord, I will never forgive you.

They say that one person asked him: what is it like? He said: what is it like for people in the middle of the sea when their ship is broken and everyone clings to a plank? He said: it’s hard for them. .Hasan said: that’s how it is for me.

They say that there was a holiday in the community and everyone was laughing and having fun. He said: I am surprised at people who laugh without knowing the truth about their condition.

They say that he saw a man eating bread in the cemetery. Hassan said: he is a hypocrite. He was asked: why? He said: if a person next to these departed ones indulges his flesh, as if he does not believe in the afterlife and death, this is a sign of hypocrisy.

They say that at night prayer he said: O Allah, you showered me with favors - I did not thank you, sent misfortunes to me - I did not tolerate it; for the fact that I did not thank, do not deprive me of favors; for the fact that I did not tolerate, do not turn my misfortunes into permanent ones. O Allah, what comes from You other than generosity?!

And when the time of his death approached, he began to laugh, and no one had ever seen him laugh before. At the same time he repeated: what sin, what sin? And with that he died. A certain old man saw him in a dream and asked: during your life you never laughed, what happened on the threshold of death? He said: I heard a voice: O king of death, treat him harshly, for one sin still remains behind him. I laughed with joy, asked what sin, and reposed.

One glorious husband, on the night when Hassan departed, saw in a dream that the heavenly gates were open and announcing: Hassan Basri has approached the Lord and the Lord is pleased with him - may Allah rest his soul?

Notes:
17 A. J. Arberry translated three episodes from this life. Al-Hasan b. Abu-l-Haea'i al-Basri was born in Medina in 642 and died in Basra in 728. One of the first ascetic devotees, he is extremely famous in the Sufi tradition for his piety and denial of the worldly.
He is ranked among the most revered saints of early Islam, and is also considered the founder of the Mu'tazilite sect ('Amr b. Ubayd and Wasil b. 'Ata belonged to his disciples). The most detailed analysis of his biography and teachings belongs to H. Ritter.
18 Umm Salama is the mother of the Prophet Muhammad.
19 This refers to Umar b. al-Khattab (d. 644) - caliph from 634, one of the most prominent companions of Muhammad.
20 Hasan (Arabic) - lit. "Beautiful".
21 This refers to Ali ibn Abi Talib (d. 661) - cousin and son-in-law of Muhammad, elected caliph in 656. Shiites consider Ali to be a great imam.
22 This plot is well known, for example, from the tales of “A Thousand and One Nights” (see).
23 Rabiya (Rab i'a al-Adawiya, d. 752 or 801) - famous Sufi preacher. Our translation of her life from “Tazkirat al-Auliyya” see: Ancient and medieval East. History, philology. M., 1983, p. 284-301.
24 Hajjaj (Ibn Yusuf al-Saqafi; d. 95 AH) - governor of Arabia and Iraq, known for his cruelty.
25 Murtada (Arabic) - literally “chosen one”, one of the titles of Caliph Ali.
26 Wuzu - ritual washing of the face, arms to elbows and legs.
27 Bab at-tasht (Arabic lit. “place of the pelvis”) - “washroom”. 28 Muhammad Ka'b Gurazi (8th century) - preacher of Sufism, mentioned by Attar also in the life of Fudayla b. ‘Iyada (d. 803).
29 Umar II ('Umar b. 'Abd al-'Aziz, d. 720) - Caliph of Baghdad.
30 See note. 5.
31 S a'id b. Jubair is mentioned in the book of al-Shahrastani among the authorities of the Murjit sect, who “put the act after the intention of faith (in the truth of religion)” and “those who committed grave sins were not considered unbelievers."
32 Habib ‘Ajami is an ascetic and preacher; his biography is included by Attar in Tazkirat.
33 Abu ‘Amr bal-‘Ala (d. 770) - a famous authority on the reading of the Koran, who lived for many years in Basra. Story translated by A. J. Arberry 112, p. 22].
34 The Haifa Mosque stood on the pilgrimage route near Mecca.
35 The last of the three Hasan stories, translated by A. J. Arberry 112, p. 23].
36 The meaning of history is explained by the fact that the idea of a full-fledged person, who, leading a sinless life, subsequently goes to heaven, is associated with the male gender (for example, in the life of Rabi, it is repeatedly emphasized that a righteous life puts her on a par with men). But a person cannot judge for himself, only the Lord judges - this, apparently, is the meaning moral lesson, taught to Hasan by a hermaphrodite.
37 Koran 53:33.
38 Detachment (ghaybat) is interpreted in Sufi dictionaries as a state of a person when he renounces carnal pleasures, but is not yet completely free from them.
39 Koran 4:116.

Literature:
1. Averintsev S.S. Parable - Brief literary encyclopedia. T. 6. M., 1971.
2. Bertels E. E. Selected works. T. 3. Sufism and Sufi literature. M., 1965.
3. Braginsky V.I. Hamza Fansuri. M., 1988.
4. Grigoryan S. I. From the history of philosophy Central Asia and Iran VII-XII centuries. M, 1960
5. Gurevich A. Ya. Problems of medieval folk culture. M., 1981.
6. Zhukovsky V.A. The life and speeches of Elder Abu Said of Meikhenei. St. Petersburg, 1899.
7. Klyuchevsky V. O. Course of Russian history. Part 2. M., 1908.
8. Krymsky A.E. History of Persia, its literature and dervish theosophy.
9. al-Shahrastani. A book about religions and sects. Per. from Arabic, intro. and commentary by S. M. Prozorov. M., 1984.
10. Abdarrahman Jami. Nafahat al-uns min hadarat al-quds. Tehran, 1958.
11. Ibn Khaldun. The Muqaddimah. An Introduction to History. Vol. 3. N.Y., 1958.

The Shah had a son who was slimmer than Poplar.
His face was like the moon in a tangle of curls.
All the people marveled at his beauty,
And the eyes of all hearts turned to him.

He was a miracle of all nine heavens,
The most wonderful of all earthly wonders.
Two eyebrows, like an ivan curtain,
They hid the entrance to the peace of the Sultan's soul.

Who has seen the arrows of thin eyelashes,
Pierced, he fell prostrate before them.
Two rows of bright pearls hid his mouth,
In the mouth, rubies blocked the entrance.

Like the Shah's signature, hairs on the skin
Lovers were also condemned to execution.
And the chin overthrew the worlds,
He was a love ball for a game.

And the heart of a certain woman with love
It lit up towards the handsome man, bleeding.
Deprived of peace and happiness,
She longed to see him,

I burned in the cruel flame of melancholy,
And from now on the ash became her bed.
She called the one who lit her heart,
She moaned and shed bloody tears.

When he went to play ball sometimes,
She rushed after him like an arrow.
She flew before the horse faster than a ball,
Like clubs, scythes dragging along the ground,

She looked at him with a loving gaze,
Tears rolled down into the dust of the road like hail.
Although the servants often used the whip,
Her mouth did not curl in pain.

All the people of that unfortunate woman were surprised,
She was loudly mocked everywhere,
They pointed a finger after her.
But for love there is no such fear.

The whole capital has been talking about her for a long time,
The prince began to feel burdened by this.
He said to his father: “How long
Should I suffer shame from being shameless?"

The Great Shah decided not to delay any longer
And he commanded: “Bring her to the field,
Tie it to the horse by the braids,
And let him atone for his grave guilt.
When the earth tears her body to shreds,
Then people will forget this matter."

The Shah rode onto the playing field,
A crowd of people gathered there in tears.
From bloody tears because of that unfortunate
The earth, like a pomegranate garden, turned red.

So they brought that poor thing to the horse,
To tie it to the tail by the hair.
Then she bowed at the feet of the Shah,
I pray to him for mercy without fear:

"Since it is decided to end my days,
Don't refuse my last request!"
The Shah told her: “If you ask for forgiveness,
Know that I am adamant in my decision.

If you ask to change the method of execution,
Know that this is the only way I want to execute you.
Are you asking for a delay, full of fear?
Know that I will not postpone the execution for a moment.

Or would the prince condescend to you?
Know that I will refuse such a request."
She responded: “I don’t need mercy,
Great king, I don’t need a delay.

I won’t ask, good sir,
So that you hand me over to death for someone else.
If, fair, give me permission,
That is not what you will hear prayer for.

Do what I pray for in my hour of death!
And the Shah said: “You heard the order.
I forbid asking about what was said,
I promise to fulfill everything else."

“If in humiliation,” she said, “
I must be trampled by a horse,
I wanted to ask you for one thing -
Let his horse trample my body!

Let my beloved execute me,
Let him gallop his horse;
If he tramples me in humiliation,
I will live in my desire for him,

And in death I will be a hundred times happy,
I will flare up with the fire of love between the Pleiades.
I am a woman and I did not dare with my heart.
It seems to me that I have already died.

But still I was your subject:
I dare to beg for your pity!"
The Shah softened from such grief,
What is there! Shed tears like a river.

These tears turned the dust into clay.
He forgave the woman and gave it to his son.
If you are my friend, my story, perhaps,
He will teach you how to love.
Farid al-Din Attar

While you are young, honor him who is weak and gray,
So that they respect you in your declining years.
Farid al-Din Attar

Once Nushirvana was carried out onto the meadow by his horse.
The old man was there, bent like a bow.
He planted trees near the irrigation ditch.
“You are as white as milk,” said the lord.
Your hour of death is now not far off.
Planting trees - what good is it to you?
The old man said: “Don’t worry about yourself.
After all, someone planted trees for us,
Today we pick the fruits from them.
I give my work to others.
After all, the path of goodness is sweet for worthy souls,
Every business has its own order."
The Shah liked the answer,
He gave the old man a handful of gold coins.
The old man cried out: “I, planting trees,
I didn’t expect a harvest from them so soon!
I'm eighty, great Shah.
But look - the trees are full of fruit!
Although not a single one has taken hold in the earth,
And there was a lot of gold!”
The king liked the gray-haired sage,
He gave him that land with water.
Do good deeds today -
The fields are naked by the couch potatoes.
Farid al-Din Attar

There is no need to hide your illness
From two people: from a doctor and a friend.
Farid al-Din Attar

Attar Fariduddin

Persian poet. Full name: Abu Hamid Muhammad ibn Ibrahim; The nickname Attar (Pharmacist) goes back to his father's profession, which he inherited. Attar was born in Nishapur in the second half of the 12th century. He made a pilgrimage to Mecca and traveled through Syria and Egypt. Author of the Lives of Saints (Tazki-rat-ul-auliya). Attar is known for his poetic works, especially the allegorical poem The Conversation of the Birds (Mantiq-at-tair), which tells the story of the journey of bird seekers in search of their king Simurgh. Attar talks about the highest goal of mystical experience - the dissolution of the personality in God - in colorful and figurative language.

Attar Farid al-din Mohammed ben Ibrahim (born c. 1119 - year of death unknown), Persian-Tajik mystic poet. He affirmed in poetry the ideas of dervish and Sufi morality (see Sufism). A widely educated man, A. collected in his works many interesting stories drawn from oriental folklore. The main work is the poem “The Conversation of the Birds” (written around 1175), which reflected the influence of Ghazali’s “Treatise on Birds”. One of the largest literary monuments of Sufism, the poem was extremely popular and inspired many poets, including Navoi. A. also belongs to: “Mukhtar-nama”, “Book of Edification”, “Book of Ascension”, anthology “Biographies of Sheikhs”, etc.

Like a rain cloud over the ocean, hit the road
Because without travel you will never become a man! (2, 707)

So says Attar, whom many researchers consider the greatest master Masnavi in ​​the entire history of Persian mystical poetry.

Sana was the spirit, and Attar was his eyes,
We came after San"i and Attar, -

Jalaluddin Rumi speaks, wanting to emphasize how much he owes to two great mentors. In his works he followed very closely the models set by these mystics of eastern Iran, his own native land.

If Sana was distinguished by his sobriety of mind and concluded his thoughts in short, sharp, sometimes sharp allegories, then Attar, writing a century later, was a born storyteller. One can imagine Attar sitting in his pharmacy shop (his nickname “Attar” means “ seller of incense"), talks with people, heals them, reflects on mystical topics, and then writes the results of these reflections on paper in his inimitable style, beautiful and clear language.

Fariduddin was born in Nishapur, where he died, most likely in 1220, in a very old age. The later mystical tradition includes Attar in the list of martyrs of love, victims of the orthodox or, as in his case, the infidels for excessive love of God. In fact, it is not known for sure whether he was actually killed by the Mongols who invaded Iran, but the very existence of this story testifies to the high rank that he was awarded in the spiritual tradition of Iran.

Attar demonstrates his extraordinary talent as a storyteller both in lyric poetry and in numerous epic works; this talent is also manifested in his collection of biographies of saints - Tazkirat al-auliyya. Hagiography was an unnecessary way for him to tell stories about the teachers he revered; his narrative and even dramatic talent is beautifully represented in Tazkirat. However, if we are interested in factual details, this book should be compared with other, more down-to-earth sources. Many anecdotes from Tazkirat al-Awliya have been included in poetic works Attara. In general, all his books are treasure troves of anecdotes and lively sketches.

One of the notable aspects of his epic works is his harsh criticism of worldly rulers. The ancient Sufi ideal of poverty in his works takes on a practical meaning - isn’t the dervish richer and higher than the king? The king is asking for money everywhere; The dervish does not ask anyone. Often social criticism put into the mouth of a lunatic - in Attar one can meet a whole group of these mentally disabled people who fight both with God and with earthly rulers. Old woman- another character with the help of which the tyrant ruler is called to account. Stories about just rule are sometimes reminiscent of similar anecdotes found in the “mirrors of princes” - literary genre, which gained great popularity in Iran at the end of the 11th century. Attar not only tells stories, he often interprets them himself, without leaving that work to the reader.

Helmut Ritter, who dedicated his brilliant book “The Ocean of the Soul” to Attar’s mysticism and his poetic mastery, distinguishes three periods in the poet’s life. In the first period, Attar showed himself as a storyteller; it was then that he must have created his masterpieces - Mantik at-tair, "The Conversation of the Birds", Ilahiname, "The Story of the King and His Six Sons", and Musibatname, "The Book of Sorrows". In the second period, the external form recedes into the background, and the chains of anaphors become increasingly longer: Attar often falls into ecstasy and tries to express Divine secrets through long chains of repeated exclamations or other words; intoxication takes him away from the logical construction of the narrative. For this period, it is very significant that the hero of Ushturname - the puppeteer around whom the action of the poem is concentrated - commits suicide in mystical ecstasy. Previously, there was an opinion that in the third period of his life Attar became a zealous Shia. Ritter proved this view to be wrong: works that were marked by strong Shia influence and were hitherto considered to be Attar's are now attributed to another poet of the same name.

Attar's poems, especially Mantiq at-tair, became standard works of Sufi literature, from which entire generations of mystics and poets drew inspiration. His influence on mystical literature has not yet been fully studied. But it is enough to mention his story about Sheikh San'an, who fell in love with a Christian girl and “exchanged his rosary for the belt of an infidel” (17.77 pp.). This story even penetrated into Kashmiri and Malay literature.

Iraqi wrote:

On this Path because of the love of one gazelle
The holy man did not hesitate to become like a pig.

The name San "ana is found in Turkish folk mystical poetry, as well as in Sindhi Sufi songs. He has become one of the most famous symbols of the self-giving of a true lover, which does not recognize any religious traditions, no concern for one's reputation, good name or fame.

One of the most impressive aspects of Attar's mysticism, as well as that of his elder contemporary Ruzbikhan Bakli, is his special relationship with Hallaj. Spiritual Hallaj blessed his entry into the mystical Path. Attar's biography of this mystic martyr is one of the most moving sections of Tazkirat al-Auliyya; it influenced the perception of the image of Hallaj by all subsequent generations. It was from Hallaj that Attar learned the mysticism of suffering, and began to see constant pain as a means of healing:

The pain of love has become a medicine for every heart,
Not a single difficulty can be overcome without the help of love (27, 346).

More than any other mystical poet of Iran, Attar can be called the “voice of suffering” (17, 287), longing and search. Through various allegories, his works describe the continuous movement of the soul towards its source and goal. Musibatname is the story of the Sufi search for the Absolute: it objectifies the experience of a forty-day retreat, when the mystic makes a journey through the world of created existence, starting from the Divine spirit and to the lowest creature. The traveler listens to the lisan al-hal, the “language of the state” of earth and wind, fire and sea; he hears the endless complaints of all creatures who passionately desire a return to home. The mystic recounts his conversations with the forty created beings to the pir, who interprets them. In the end, the seeker, led by the Prophet Muhammad himself, finds the way to the ocean of his own soul, where all searches end. But even union with the ocean of the soul is not the end of the journey, for when the soul ends its path to God, its journey in God begins (a state that mystics call baka, being in God). The soul has to pass through new abysses of the incomprehensible Divine existence, which human language is powerless to describe.

Like Rumi and Sana'i, Attar knew that such constant movement is not only characteristic of human soul, but to the entire created world (27, 63). Before one appears beautiful flower or the Perfect Man, must undergo endless periods of development—periods marked by the deaths and destruction of hundreds of thousands of lower beings. In turn, these existences may one day reach a state from which their ascent will begin (cf. 17, 234). For:

Every man's journey is directed towards his perfection;
Each person’s closeness to God corresponds to his “state” (17, 232).

The restlessness of the universe is a theme often heard in late Persian poetry; among the late medieval poets, Bedil, the Indian mystic poet (d. 1721), paid tribute to her; in our time, such a poet was Muhammad Iqbal, who never tired of describing long haul development from drop to ocean, from sperm to man and ultimately to To the Perfect Man- the crown and pinnacle of creation.

The motive for such a journey was embodied in Attar’s famous epic poem “The Conversation of the Birds” (its title contains an allusion to the Quranic image of Solomon - the ideal of a mystical mentor who was able to talk with the bird of the soul in a secret language). This epic work represents the most perfect poetic introduction to the mystical Path that runs through the seven valleys; it introduces you to all the difficulties that the soul encounters along the way. The equation “bird = soul” is known throughout the world: it is found in many primitive religions, and in some places it has survived to this day. Thus, in Turkey you can still hear the expression jan kusu uchtu, “the bird of his soul has flown away,” meaning that someone has died. Persian poetry is overflowing similar images. They are found in Avicenna, and Ghazali wrote Risalat at-tair, “Treatise on Birds,” similar in content to Attar’s poem. Be that as it may, Attar came up with a wonderful mystical ending for his story: thirty birds, who have undertaken a tedious journey in search of Simurgh, the king of birds, eventually realize that they themselves - si murgh, "thirty birds" - are the Simurgh . This is one of the most original puns in Persian literature, perfectly expressing the identity of the soul with the Divine essence.

After Attarova’s Mantik at-tair, which became one of the favorite books in Persian literature, the “bird” imagery was developed further and further. Anyone who is familiar with Persian poetry, at least from translations, knows about the nightingale who yearns for a rose. In mystical language this is a soul yearning for eternal beauty, as explained by Ruzbikhan. The nightingale tirelessly praises the rose, talks about his longing, sings verses from the Koran of the rose (i.e., its petals), and endures suffering from the pricks of thorns without a single complaint. Iqbal interpreted the song of the nightingale in the context of his philosophy of unrealized union and desire - only desire gives the bird-soul the ability to sing, inspiring it to create beautiful melodies. Passionate desire - highest state, which the soul can achieve, for it results in creativity, while the achievement of unity entails peace and self-destruction.

One of the birds described in Mantiq at-Tayr is the falcon, a white royal bird that strives to return to the hand of its master. The falcon, or white hawk, beautifully described by Attar in Ushturnama, became one of Rumi's favorite symbols. Rumi often speaks of the soul as a falcon driven into exile among the ravens, or as a nightingale surrounded by ravens, or as a gazelle in a donkey's stall (14, 5:833-838). And just as Attar made a pun on the name of the Simurgh, Rumi uses a pun based on the word "falcon", baz - the bird received this name because it always strives to "return", baz, to the chest of its sultan. How touching is his imagery when he describes the proud bird returning to the sound of the falcon's drum from its earthly exile! The falcon sits on the owner’s shoulder, rubs its head against his chest - this is how the lost and confused soul will one day return in peace to its Lord (8, 1353). In the magical cosmos of Attar and his followers on the mystical Path, every bird, every animal has its own place. So, Sana created a litany of birds. The dove, for example, constantly repeats ku ku, because it asks about the way to its beloved: ku ku means “where, where?” And the stork, lak-lak, got its name because all the time piously testifies: al-mulk lak, al-amr lak, al-hamd lak, “Your is the kingdom, Your order, praise is to You.” The duck symbolizes the human being, who is half tied to the earth, and half lives to the ocean of God; always associated with the unsightly winter landscape of the earth's vale.

Quotes from Farid al-Din Attar:

Quote from Farid al-Din Attar about goodness:

Be kind to those who depend on you.

With these words, the Persian Sufi poet Farid ad-Din Attar (Abu Hamid Muhammad ibn Abi Bakr Ibrahim) calls us to be kind to those who depend on us.

Quote from Farid al-Din Attar about laziness and humiliation:

Always following laziness
Humiliation comes.

Quote from Farid al-Din Attar about love and reason:

A lover's love is fire, reason is smoke.
When love comes, reason leaves the lover.

IN in this case Farid ad-Din Attar means that just as smoke disappears from a fire due to a flame, so the mind disappears because of love.

Quote from Farid al-Din Attar about reason and love:

The mind is ignorant of matters of love,
Love is not a matter of innate intelligence.

With these words, the Persian Sufi poet Farid ad-Din Attar (Abu Hamid Muhammad ibn Abi Bakr Ibrahim) wanted to say, in my opinion, that love and reason cannot exist simultaneously in one person.

Quote from Farid ad-Din Attar about peace, soul and feelings:

The world is a city, your soul is a Shah,
External and internal feelings are an army.

With these words, the Persian Sufi poet Farid ad-Din Attar wants to say that the external and internal feelings of a person, under the guidance of his soul, are called upon to protect the world within himself.

Quote from Farid al-Din Attar about enmity:

Fire of enmity, son,
Extinguish it while it's small
Bye - God have mercy! -
It didn’t start a fire.’

Quote from Farid ad-Din Attar on morals:

We have to live with people;
they are irreconcilable
And if they don't like our character,
We must adapt to their temperament,
Having curbed my evil spirit within myself.

Quote from Farid al-Din Attar about diseases:

There is no need to hide your illness
From two people: from a doctor and a friend.

Quote from Farid al-Din Attar about our world:

The world where we live
Just a gloomy tavern.
But with the light of knowledge in him
You can dispel the darkness.

It seems to me that in this case, the Persian Sufi poet Farid al-Din Attar (Abu Hamid Muhammad ibn Abi Bakr Ibrahim) wanted to say that human shortcomings and evil reign in our society, but they can be corrected with the help of knowledge.

Attar told me a fairy tale, and I told you
I’ll tell you the story and send it back to the seas.
A foamy wave boils behind the clouds,
And he wanders with a cloud, the road is not easy,
But you won’t find anything more interesting in the world,
I swear to the Gods that they shine for us on the air!

Venerable Pir Attar about a certain City
He told me about an unknown barrier...

The Great Shah has been ruling there for ten years.
The work is complex and requires patience.
But after a long time the fundamentals change
The views of society, and a new Shah comes.

They put him on a ship, right into the sea
They take you to the island - a vast desert...
And there are no food supplies, no servants, and no palace!
The Shah awaits an unfortunate end there...

And the new Shah already takes the throne again,
And its term reigns in the union of all parties.
At his service are the Vizier, the guards and the Shahinya -
Smart and affectionate, beautiful, like a goddess.

Everyone starts that game with the new Shah,
What is commanded in that City and the world.
And ten years later, in spite of everything,
He is overthrown, as has been the case until now...

They put them back on the ship and send them off
To the desert region where these Shahs die...

It so happened that the new Shah was wise,
With a radiant look, soft heart endowed

With him, the animals were timid and submissive,
The Moon and the Sun, the stars are favorable to the Shah.
He called the Vizier and said:
- Reasonable!
Give me good advice from your heart, golden-fleeced one...
I'm already sad about that time...
What advice do you have for me this time?
And he answered:
- Oh, the Owner of this world!
Send the shooters to gather the people and the Masters,

So that new City build among those sands,
And if you get into it, you will rule the Pir!

There your heart will be filled with joy,
You will live freely and without a deadline.
There are no old prohibitions in that City and no quitrent,
There, on the Most High Throne, you will find everything...

Then Attar fell silent, and I... trembled
I'm impatient to ask:
- Is this City our world?

But Pir himself read the question in my eyes,
And he continued:
- Everything in this fairy tale is just the beginning...

Your soul is in that City - Shah,
And feelings are an Army,
The people are your works, your talents are the Masters.
Order in this world is only mirrors,
Go through them and show heroism to your souls...

On the throne of the body, the Shah-soul imagines,
That the time is long, and there is no need to be afraid...
But! If the City is a crowd of Shahs to the court
They come every day and wait...

The soul does not descend to the City to rule,
Although he boldly takes off on the throne every day.
She is just a “guest for two days”, just someone’s shadow,
But he can accomplish a lot through work and vigil...

When will the earthly journey end, a short time,
The souls of bores fly away from the body like a bird,
And he arrives on the ship of his grave...
He floats on the sea of ​​existence, as if through a threshold.

Yes, on the deserted shore of Otherness
The soul will find itself not remembering anything...
And they won’t remember her either, the past is dark.
So the wind blows away the dust, so... “I” disappears.

Oh, how many souls, like Shahs, have gone
There is no trace of this from the City, forever.
The cycle of time is like eternal water...
But you are the Shah, and the mind is the Vizier and the Luminary!

He said:
- Let them not blind you, my Shah.
Not this light, not the throne room, not the crowds of servants.
They will remove you from the throne on time! Don't be stupid.
Let's go beyond the sea of ​​wealth that they keep!

When will you be with this half of the wealth?
You will come to where you sent in advance,
Then you will find the eternal Throne! - so he said, -
And without the need for you the wealth of the lower kingdoms...

And then I dared to ask the question out loud:
- Thank you, Attar! But how could you...
Fly over an invisible threshold?

Those whose hearts are as light as feathers can...

My stories that you read in rare books,
Not as valuable as you think, understand
They are just helpers... Find
Your soul flow in hours and moments...
Hours will fly into years, moments into eternity,
If you shine in them with love, kindness,
Flight over time leads you Home,
The houses of mature souls are silvery milkiness!

The flow in the spirit multiplies those riches
What are you creating on the sandy shore?
I will only help you with this fairy tale...
But you yourself... will build all the foundations of the kingdom!

Eternal soma, great mystery,
Giving birth to desires, he resurrects worlds,
The unearthly outskirts boil like a pulsar,
The powers of the Creator illuminate the foam of the stars!

Attar's tales in rhythms were included in the book "Conversations of Birds", a series of Tales of the Wise.
You can purchase or read books from the Tales of the Wise Men series in the Reading Room
Galactic Ark project libraries
http://kovcheg.ucoz.ru/index/knigi/0-31

From Attar's biography

START

A long time ago, a long time ago...
I don't even remember the date...
It was decided by fate
Rebirth of the spirit by pain...

A beggar wanderer was walking. On the way
A rich city appeared before him.
And God told him to come in
To the merchant pharmacist, who is young,
And he lived, satisfied with himself,
Income and goods...
And suddenly - standing barefoot in front of him,
Rich only in dust and tan...

It became painful for the merchant...
A lump formed in my chest.
- What nonsense! I'm insolent
I'll tell him to leave immediately! -

I thought so, but didn’t say...
And the wanderer heard his thought,
And he shook his head,
And he said quietly, as if from above:

I will, without a doubt, leave.
Both from you and from the earthly
The path is not easy. I'll find it
Something that will soothe the pain of anyone...

How can you leave?
When there is wealth around you
Is it an obstacle on the way?
You will reach the door of the Kingdom...

He said, and there was no trace of him...
And then... the ring of Time closed!
Attar opened the Sufi path.
His soul returned to Himself...

END

Attar - scholar, Sufi, initiate.
And his life is like a fairy tale.
He is inspired by the wisdom of the universe
Shed a clear Light on many sleeping people.

His whole life and even his death are significant.
Attar left the time of Earth,
In those days where Genghis Khan's hordes
All of Persia was buried in ruins.

Here Attar was captured - a deep old man -
He did a lot of important things in his life...
Was recognized by a fellow tribesman from the east,
What did you want to buy out of slavery?

He approached the merchant: - Take the ransom,
I'm a thousand silver coins
I'll give it for the old man! - But he openly
I advised him to tell the owner “No.”

Adding that the other will pay double!
The Mongol believed...
The trick was -
Attar decided that life in captivity would not work,
Since the main things are finished...

And so, they offered an armful of hay
For the captive gray-haired old man...
A smile transformed his face:
- The only true price!