Even if, Sometimes, Sufism and Yarsan have not obvious boundary in Western regions of Iran, but it can be said that Baba had been Sufi before his meeting with Shah Khoshin and after that his religion is the synthesis of Sufism and Yarsan, as it is evident in a figure like Ayn al-Quddat Hamadani
Baba Tahir Hamadani there is also some other titles like Lurestani and Uryan - is one of great poets and mystics among Lurs. Beside Lurs, he has a wide popularity for Persians, in so far as they translated Babas quatrains in Persian along with light Lurian dialect and it is more this translations that is remained for us.
Baba Tahir was major devotee of Shah Khoshin Lurestani (965-1026 A.D.), a Jāma or Dūn (Gods clothing, Avatara) in Yarsan, and was master of master of Ayn al-Quddat (1051-1084 A.D.), grand Sufi. Even if, Sometimes, Sufism and Yarsan have not obvious boundary in Western regions of Iran, but it can be said that Baba had been Sufi before his meeting with Shah Khoshin and after that his religion is the synthesis of Sufism and Yarsan, as it is evident in a figure like Ayn al-Quddat Hamadani.
Baba Tahirs written heritage is a book contains quatrains and book of Kalamāt, has been commentated by Ayn al-Quddat Hamadani, contains aphorism on Sufi matters and here is some of them.
- Knowledge (elm) is lightening and [divine] ecstasy (vajd) is burning.
- The end of reason is wondering (tahayyor) and the end of wondering is drunkenness (sokr).
- Heart is Gods instrument for balancing.
- There is nothing between soul and hereafter but one moment.
- Remembrance [of God] (zikr) is life of heart.
-Meditation (murqiba) is certainty in knowledge (elm ul-yaqin) and [sacred] seeing (muŝhida) is certainty in eye (ayn ul-yaqin).
-He who desires God is separated from people, especially himself among them.
-Loving in truth is compulsory.
- Sufism is a life without any death and is a death without any life.
- Burnings are two types: burn by fire and by light; he who is burned by fire become ash without value, and he who is burned by light become lamp which is useful for men.
And some quatrains (tran. Elizabeth Curtis Brenton):
har on baq ke vreŝ sar be dar b
modmeŝ bqebun xnin jigar b
bebyad kandaŝ az bix o az bon
agar bresh hama lal o gohar b
When Trees to grow beyond their boundaries dare,
They Cause the Gardeners much anxious care;
Down to their very roots they must be pruned,
Though Pearls and Rubies be the Fruits they bear.
magar shr o palanh ey dil ey dil
be me dyem be jang ey dil ey dil
agar dastem rasa xnet barjim
beuinim ta che rang ey dil ey dil
A Lion or a Tiger thou mightst be,
Ever, O Heart, O Heart, at war with me;
Fall but into my hands, I'll spill thy Blood,
That I may the know what to make of thee.
xuryn cheh-r-et afrta tar b
bejnim tir-i ishqet dta tar b
ze che xl-i roxat zuni syha
harn nazdik-i khur b sta-tar b
O may thy sunny face grow brighter yet,
May thy love's arrow split my heart in twain;
Know thou why thy cheek's mole is so black?
All things become burnt black slose to the sun!
b toe yikdam dilim xorram namuna
vagar ryi toe vinim qam namuna
agar dardi dilim qesmat namyand
dil b dard dar lam namuna
Without thee my heart has no moment's peace,
And if I see thy face my grief has fled;
If all men had a share in my heart's grief;
No heart in all the world but would be sad.
me n bahrim ke dar zarf madistim
chu noqta bar sar-i harf madistim
be har alf alif qaddi barya
alif ghaddim ke dar alf madistim
I am the ocean poured into a jug,
I am the point essential to the letter;
In every thousand one greater man stand out,
I am the greater man of this mine Age!
Bra sta dilun t m banlm
ze dast-i yr-i b parv banalm
baŝm b bulbul-i sheid be gulŝan
agar bulbul nanla m banlm
O Burnt-in-Heart, come ye and mourn with me,
Mourn we the flight of that most lovely Rose;
Hie we with the ecstatic Nightingale to the Garden,
And when she ceases mourning, we will mourn.
Ismail Radpour
