Fariduddin Attar. likes. Farīd ud-Dīn ‘Attār was a Persian Muslim poet, theoretician of Sufism, and hagiographer from Nīshāpūr who had an abiding. Results 1 – 12 of 15 Mar 2, by Farid-Uddin Attar Aus Fariduddin ‘Attars “Heiligenbiographie”. by Fariduddin Attar and Annemarie Schimmel. Fariduddin Attar was one of the earliest Sufi poets of Persia, and there is no doubt that the work of Attar was the inspiration of Rumi and of many other spiritual.

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Encyclopædia Iranica

If you would glimpse the beauty we revere Look in your heart-its image will appear. Love has its time at every stage of life.

The angels have all bowed down to thee. All that we see in individuals, all that presents itself to us, has expression, atmosphere and form. Destruction, annihilation or death might seem a very different change; yet, there are a thousand deaths that we die in life.

The Sheikh walked on for a long while without faricuddin the least sound, and without fariduddij anyone. Although you have passed through many changes, it is yourselves only whom you have seen throughout. I am going to leave this dusty and bewildering world.

Masani, The Conference of the Birds: To suffer blame For love is better than a life of shame. Smitten with desire to see him, they decide to set out for his faraway palace.

AṬṬĀR, FARĪD-AL-DĪN – Encyclopaedia Iranica

Farewell, Sheikh Sanaan, farewell! He wants to make a business of love. If this great search is vain, if my belief Is groundless, it is right that I should die. There thou must cast away all thy possessions and imperil all thy riches.

If he really reaches the depths of knowledge, if he goes far enough, then whatever he was searching for, he will arrive at the farifuddin goal. Scientists and engineers, people who are absorbed in research into material things and hardly ever think of spiritual matters, even they, after much research, arrive very close to the same knowledge that is the ultimate knowledge.


But you are lost in vague uncertainty Surely, whether the quest be material or spiritual, in the end, one will arrive, and one must arrive, at the goal that is the same for everyone. In the morning sttar young Christian came out, and seeing that he had not left, understood that he was in love. Some years after his birth his father removed to Schadbakh, where he kept a druggist’s shop. attad

Nott, The Conference of the BirdsLondon, and When it happens with a couple that one is very intellectual, the other may feel there is something lacking to make their lives complete, that intellect alone is not enough. In the Mokhtar-nama, a coherent group of mystical and religious subjects is outlined search for union, sense of uniqueness, distancing from the world, annihilation, amazement, pain, awareness of death, etc. At the commencement of the poem there is a long debate between the hoopoe and the other birds, who at first allege various excuses for not undertaking the journey, while he rebukes them for their lukewarmness, not concealing, however, the fact that the journey is full of peril, and that though many start few will reach the goal.

The hoopoe’s description of the road is as follows: The present and future lives of the thirty successful birds become faariduddin chased by the celestial Attsr. He brought back word and tried to describe the flame according to the measure of fafiduddin intelligence; but the butterfly who presided over the assembly said that the exploring butterfly had attained no real knowledge of the candle-flame.

In this ocean, where reigns a constant calm, the heart finds nought but annihilation. I am going to live. He had contemplated Farixuddin beyond all words, and yet he was not sure whether he had seen It after all.


Someone went to a Sufi with a attaar. In the meantime the fariduedin Christian saw the Prophet appearing to her in a dream, and saying, “Follow the Sheikh! Had you not better consider a little? It embraced him completely, and fariduddkn body became as fiery-red as the flame itself.

He then begins to amuse himself with the people atar this world, as one might play with children, and yet not be concerned with what they do, for he expects no better. The King tries to show the temporary and senseless desires of his six sons by retelling them a large number of spiritual stories. Attar varies the monotony of the ffariduddin speeches of the Hoopoe and the other birds by inserting anecdotes, of which the following is one of the most striking: Make of your heart a looking-glass and see Reflected there the Friend’s nobility; Your sovereign’s glory will illuminate The palace where he reigns in proper state.

It is for thee that the time arrives when the rose displays its beauty; for thee that the clouds pour down the rain of mercy. Frequently the anecdotes are accompanied by reflections which lead into thematically related fields or, in some cases, stray quite far from the basic idea.

Attar of Nishapur

People are afraid of losing themselves, but they do not know that non-attachment is not losing one’s self; it means losing illusion. The first valley is the Valley of the Quest. Memorial of the Saints The Conference of the Birds.

Do not, therefore, despise thine own self, for nothing is higher than it. Do we not see in our everyday life that people of great intellect and fariddudin interests very often seem to miss something?