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پادشاها جرم ما را در گذار
ما گنه کاریم و تو آمُرزگار
تو نکوکاری و ما بد کرده‌ایم
جرم بی‌پایان و بیحد کرده‌ایم
سالها در فسق و عِصیان گشته‌ایم
آخر از کرده پشیمان گشته‌ایم
دایما در بند عصیان بوده‌ایم
هم قرین نفس و شیطان بوده‌ایم
بی گنه نگذشته بر ما ساعتی
با حضور دل نکرده طاعتی
بر درآمد بندهٔ بگریخته
آب روی خود بعصیان ریخته
مغفرت دارد امید از لطف تو
زانکه خود فرموده اى لاتقنطوا
بحر الطاف تو بی پایان بود
ناامید از رحمتت شیطان بود
نفس و شیطان زد کریما راه من
رحمتت باشد شفاعت خواه من
چشم دارم کز گنه پاکم کنی
پیش از آن کاندر جهان خاکم کنی
اندر آن دم کز بدن جانم بری
از جهان با نور ایمانم بری
O Lord, forgive our sins
For we are sinners and you are forgiving
You do good and we do bad
For we have committed endless crimes
For years, we have been corrupted and disobedient
In the end, we have become ashamed
Forever, we lived in disobedience
We have befriended the ego and devil
Not an hour has passed without sin
With the presence of heart, it did not obey
The runaway slave has reached the doorsteps
He has lost his dignity with disobedience
He hopes of forgiveness from your grace
The ocean of your kindness is limitless
The hopeless of your mercy is the devil
O Benevolent, the ego and devil have hit my path
May your mercy be my intercessor
I await for you to cleanse me from sins
Before you make me dust from this world
The moment you take my soul from the body
Take me with the light of my faith from this world
Narration: Shaheed Khatibi
#Attar #AttarofNishapur #عطار
Abū Ḥamīd bin Abū Bakr Ibrāhīm (c. 1145 – c. 1221; Persian: ابو حامد بن ابوبکر ابراهیم), better known by his pen-names Farīd ud-Dīn (فرید الدین) and ʿAṭṭār of Nishapur (عطار نیشاپوری, Attar means apothecary), was a Persian poet, theoretician of Sufism, and hagiographer from Nishapur who had an immense and lasting influence on Persian poetry and Sufism. He wrote a collection of lyrical poems and number of long poems in the philosophical tradition of Islamic mysticism, as well as a prose work with biographies and sayings of famous Muslim mystics. Manṭiq-uṭ-Ṭayr (The Conference of the Birds) and Ilāhī-Nāma (The Book of Divine) and Memorial of the Saints are among his best known works. Information about Attar’s life is scarce and has been mythologised over the centuries. However, what we do know for certain is that Attar practised the profession of pharmacist and personally attended to a very large number of customers. He is mentioned by only two of his contemporaries, `Awfi and Tusi. However, all sources confirm that he was from Nishapur, a major city of medieval Khorasan (now located in the northeast of Iran), and according to `Awfi, he was a poet of the Seljuq period.
According to Reinert: It seems that he was not well known as a poet in his own lifetime, except at his home town, and his greatness as a mystic, a poet, and a master of narrative was not discovered until the 15th century. At the same time, the mystic Persian poet Jalaludeen Rumi (Balkhi) has mentioned: "Attar was the spirit, Sanai his eyes twain, And in time thereafter, Came we in their train" and mentions in another poem:
Attar travelled through all the seven cities of love
While I am only at the bend of the first alley.
Attar’s most famous poem by far is his Conference of the Birds (Mantiq al-tayr). Like many of his other poems, it is in the mathnawi genre of rhyming couplets. While the mathnawi genre of poetry may use a variety of different metres, Attar adopted a particular meter, that was later imitated by Rumi in his famous Mathnawi-yi Ma’nawi, which then became the mathnawi metre par excellence. The first recorded use of this metre for a mathnawi poem took place at the Nizari Ismaili fortress of Girdkuh between 1131-1139. It likely set the stage for later poetry in this style by mystics such as Attar and Rumi.
In the introductions of Mukhtār-Nāma (مختارنامه) and Khusraw-Nāma (خسرونامه), Attar lists the titles of further products of his pen:
Manṭiq-uṭ-Ṭayr
Dīwān (دیوان)
Asrār-Nāma (اسرارنامه)
Manṭiq-uṭ-Ṭayr (منطق الطیر), also known as Maqāmāt-uṭ-Ṭuyūr (مقامات الطیور)
Muṣībat-Nāma (مصیبت‌نامه)
Ilāhī-Nāma (الهی‌نامه)
Jawāhir-Nāma (جواهرنامه)
Šarḥ al-Qalb[] (شرح القلب)I
