maryam rozatian

There are anecdotes and stories about the spiritual transformation and repentance in Tazkirat al-Awliya which indicate that a gnostic person leaves sin and crime and starts  obedience and worship. This is seen in different aspects of Gnosticism. A gnostic repents in different aspects of Gnosticism such as obedience, hierarchy, position, situation, and even in its existence. This has caused to construct a broad range or awakening areas in this prominent mystical work. Besides, as mentioned by writers of gnostic texts, the  awakening areas in each position depends on an earlier position. So, the question of awakening, how it is realized, and how it is linked in mystical research is of great importance. This paper examines the nature of awakening, its extent, and its continuity in Tazkirat al-Awliya  through the library and documentary methods. The results show that awakening in Tazkirat al-Awliya anecdotes is not limited to the initiation of a mystical journey, but rather in all stages and aspects of the journey, and it has different areas each having different aspects, features, and effects in the journey. Without understanding these areas, it is not possible to analyze and explain the position of stages of the journey. 

One of the central issues in the field of Islamic mysticism is the issue of human excellence and perfection. This issue has been raised in the form of moving from negligence to consciousness and its transcendent levels. Movement in this interpretation means a departure from power to action, which is done gradually or repulsively. According to the mystics, when the light of knowledge enters the heart of a gifted person, such a person must start moving in the path of perfection and reach the path to God to reach his goal and desire. So, the movement towards perfection does not beginunless one changes spiritually in his current life and changes his path, which is used to entertain him to the world  and takes a new path. For this reason, it is not possible to enter the path of perfection and walk its steps except with vigilance and awakening. The reflection of this issue can be seen in the anecdotes of Tazkirat al-Awliya. At the beginning of the conduct, the seeker repents from the realm of sin and negligence and turns to the realm of the path, and upon entering the realm of the path, these awakenings are constantly repeated. The sum of these anecdotes explains the areas of awakening in Tazkirat al-Awliya which can be classified into five general areas: the area of ​​disbelief to faith and sin, disobedience to obedience, neglect to consciousness, absence to presence, and presence to perdition. Considering the position of reprimand in the field of Islamic mysticism, it seems that it merits more study . In the meantime, Tazkirat al-Awliya is the best source for explaining the nature of awakening and its continuation in the form of mystical anecdotes due to its importance in expressing the moods and words of the great Sufis. 

This research uses the library documentary method to draw a pattern of awakening areas in the stories of Attar Nishaburi’s Tazkirat al-Awliya, and the relationship of these areas with the mystical levels of the sect. For this purpose, first, a collection of topics from Persian mystical prose texts up to the seventh century AH was extracted and classified. Then, based on the views expressed in these texts, the nature of awakening, its levels as well as its continuity was explained in the anecdotes of Tazkirat al-Awliya.

The results of this study indicate that awakening in Tazkirat al-Awliya anecdotes is not limited to the initiation of a mystical journey, but rather in all stages and aspects of the journey. Also, awakening has different areas  each having different aspects, features, and effects in the journey. Without understanding these areas, it is not possible to analyze and explain the position of the stages of the journey . On the other hand, the analysis of awakening areas in the anecdotes of Attar's Tazkirat al-Awliya shows the necessity of the seeker's movement by using the topic of warning and awakening to the higher authorities and degrees of faith. In addition, theawakening as well as  the subsequent changes as the essence of conduct from the beginning of the path to the level that the seeker can achieve are influential in the course of human perfection.

One of the famous personalities of the Safavid period was Mirza Aboutaleb Fendereski, who was contemporary with Shah Suleiman and Sultan Hussein. The similarity of the surname of Aboutaleb Fendereski with another scholar, Abolghasem Fendereski, has caused researchers to make a mistake in mentioning their works and circumstances. For example, they assume a relative relationship between the two or give wrong dates for the time of Aboutaleb Fendereski's death. Little is known about Aboutaleb Fendereski since his time. The purpose of the present study is to investigate the life and political and social atmosphere of the time of this great scholar and why historical sources are silent about him. The study was done using the content analysis method by reviewing, comparing, criticizing, and evaluating the historical data. The findings of the study showed that these two great scientists were certainly not father and son and probably did not have a kinship relationship. The Fenderesk family's conflicts with the government over financial issues have also caused the name of Aboutaleb Fendereski to be removed from the media of that time. The dates given in various sources for the time of his death are incorrect and his date of death is between 1107 and 1111 AH.

A work’s intended audience and the context from which it springs and in which it develops can determine and generate a new and altered content for certain concepts which are unitary at the origin. This influence becomes evident when a target text ends up being clearly attuned to the readers’ needs and concerns. Taking such influences into account, the present paper examines Suhriwardī’s ʿAwārif al-Maʿārif and two of its translations by Abū Manṡūr Ismāʿīl Iṡfahānī and ʿAbd al-Raḥman Buzğuš Šīrāzī. The author has chosen four criteria – the translators’ world view, the nature of their imagery, the influence of their personal convictions on their work, and the impact of their lifeworld – as yardsticks for assessing the two works. The comparison reveals that in Abū Manṡūr’s translation of the ʿAwārif his paying attention to the readers’ likes and dislikes makes him inclined to succinctness and leads him to exhibit his eloquence, whereas ʿAbd al-Raḥman, in his Maʿārif al-ʿAwārif forbears to meddle with the text in favour of a more literal rendition. It appears that Abū Manṡūr’s interference results in an alteration of Suhriwardī’s thought in a number of ways and that the translator in some places seizes control of the meaning replacing Suhriwardī’s statements and thoughts with his own theories. ʿAbd al-Raḥman, on the other hand, is striving, as far as possible, not to distort Suhriwardī’s thinking. It appears that the gloomy atmosphere of Isfahan during the reign of the Mongols prevented Abū Manṡūr from providing an exact and specialist translation, whereas the relatively safe and calm environment of the Fars province, where ʿAbd al-Raḥman lived and worked, proved conducive to a deeper understanding of Suhriwardī’s concepts and enabled him to give an accurate and scientific rendition of every single expression of the ʿAwārif.

Salaman and Absal is a symbolic and allegorical story which though has root in Greek civilization but has been formed in Iranian culture. The existence of several narratives of this story in our literary history show its importance among thoughtful group of Iranian society. The potential of this symbolic story to create the profound concepts has been influenced by the creativity of several poets and writers. They have recreated it through consecutive centuries in order to comply the expectations of readers. Sheikh Al-Rayis Abu Ali Sina is the first person which has coded Salaman and Absal. Then, Fakhr Razi, Khaje Nasir toosi, Jami and Navidi have tried to decode the esoteric concepts of this narrative. With several years of effort, Khaujeh-nasir made two apparently different narratives from Salaman and Absal and aimed at finding the purpose of Abu Ali Sina in Namat nine of “Al-Isharat, Al-Tanbihat" book with the narration attributed to his master by Abu Abid Gorgani, the student of Ibn Sina. Since the study of the interpretations of a work in modern literary critique has also gained a certain place, and Gérard Genette, French contemporary researcher, has allocated part of his transtextuality as metatextuality. In this research, we tried to answer the question that can we achieve a new type of metatextuality with studying the commentaries and paraphrases of Salaman and Absal? The result of this study is the retrieval of two types of continuous and discontinuous metatextualities. This research also shows that the dominant descriptions of Salaman and Absal have been made by the influence of the philosophical thoughts of Ibn Sina.

Discourse analysis is derived from the modern fields of linguistics and tries to reveal the relationships and emotions behind the words and inside the text. This idea which has been directly influenced by Michel Foucault, deals with topics beyond the sentence, such as semantic connection, grammar, speech acts, context, frequency of acts, and kinds of sentences. The present study tries to prove that all of the propositions in discourse analysis originating from the West exist in Persian semantics as well. Therefore, love letters of four lyrical poems have been reviewed based on discourse analysis method, and then adjusted to topics of rhetoric. Grammar's style of sentences and speech acts of love letters in all four poems are directly related to semantic connection and situational context of the sentences. Also, by changing the texture, grammar style of sentences and speech acts alter as well. Then again, by the implementation of the actions and grammar's style with verbal actions are used in love letters based on how the audience is influenced.

Of the translation of Qosheiriyeh dissertation, there is a copy (number 2077) kept in the Ayasofiya library in Istanbul (Turkey) which was written back in the year 859 and which is seemingly a different script of the translation by Abu Ali Osmani. When Mr. Forouzanfar tried to edit the translation of this dissertation in 1345 (1956) for the first time, he did not make much use of this translation version perhaps because he received it in the middle of his work and also because he assumed that there was not much difference between this and the transcription kept in the British museum. So, he continued his edition by comparing it with the British transcription of the translation by Abu Ali Osmani and the transcription by Lala Ismaeil, the only known hand-written transcription of the second translation. This is while the Ayasofiya transcription is of great use in resolving the many problems in the text and despite the opinion held by the late Mr. Forouzanfar regarding the grave differences between the two copies, so much that it resulted in some doubt that there may be a third translation of the Qosheiriyeh dissertation. In this article, we introduce the Ayasofiya’s transcription, and study its station in the corrected version of the translation for Qosheiriyeh dissertation.

IntroductionThe phenomenon of language and factors affecting that have long been the subject of extensive research. In general, in all the languages, there are differences between speakers in terms of pronunciation of vocabulary and grammar. These differences include both individual and group differences. "The group differences depend on non-linguistic factors such as geographic region, age, gender, educational level, social class, religion, occupation, etc." (Bateni, 1984, pp. 78-79). Gender, from among the social factors affecting language, plays an important role in development of linguistic differences and leads to emergence of different linguistic characteristics in men and women. Moreover, the linguistic differences between men and women in different social situations can be attributed to their different social position in the society (Noushinfar, 2002, p. 185). In the present research, the Romance letters in four Lyric poetry collections have been studied using different linguistic theories, and Robin Lakoff’s theory in particular. Robin lakoff believes that female language is inferior to male language because female language includes signs of weaknesses as well as emphasis on meaningless, non-serious points and emotional responses. In his opinion, male language is more robust, and women seeking social equality with men must acknowledge their language "(Selden & Woodson, 1998, p. 263). All four poems that are to be investigated in the present study are composed by male poets, but some parts of these poems that mainly cover romance letters include words that are uttered by the female and male characters. Therefore, the main goal of the present research is to study the extent to which male poets have managed to represent gender language in these works.
MethodologyAccording to the main hypothesis of the study, the language used in all four poetry collections correspond to the gender language, and all the poets have been able to represent the female language in letters from the female character of the story. The research question is: which of the poets has been more successful in representing the gender language and what is the reason for the lack of consistency between some poems and the gender language? The letters contained in the Khosrow and Shirin, Leili and Majnun and Shirin and Khosrow poetry collections have been thoroughly investigated in terms of conformity with gender language, as for Vis and Ramin poem collection, two letters from Vis and two letters from Ramin have been selected for content analysis. Documentary method and descriptive statistics have been used in this research. First, some gender language criteria based on linguistic theories, as well as some examples of the texts associated with the subject of the study are presented, and the application of each variable in the letters from male and female characters are analyzed at the end of each section.
DiscussionIn this section, the linguistic theories, especially Robin Lakoff’s theory have been drawn on to specify the most important differences between male and female language. The results obtained from this investigation are then used to analyze the romance letters in the above-mentioned poems collections according to Lakoff, the most important features of female language are:1) Hedges: hedges are words that represent a sense of hesitation and anxiety. He believes that women use such words to avoid definite comments and sometimes refrain from answering; 2) more frequent use of adverbs such as “many”; 3) more frequent use of empty adjectives, i.e. adjectives that describe nouns, just like other adjectives, but cannot be defined explicitly; 4) direct quotation; 5) specific vocabulary, women use vocabularies that relate to their particular interests in different domains; 6) avoiding coarse or masculine language; 7) the use of indirect speech to make requests (Lakoff, 1975, p. 52-54) and 8) Lakoff also believes that the declarative statements are mostly made into questions in the female language (Cameron, 2005, p. 490).
According to Lakoff theory, another difference between women and men is that women allow the addressee dominate over the conversation. Women use expressive linguistic forms more frequently, while men mostly use rational linguistic forms. Adverb and adjective are emotional expressions, but noun and verb have rational implications. The frequency of adjectives is much higher in female language. Women adhere to linguistic standards more than men do and send confirmation marks more frequently. The vocal patterns used by women are similar to questions and need confirmations. Moreover, women do not act as magisterial as men do. Lakoff believes that women use high sentence intonation and intensifiers to emphasize their speeches. They use "intensifiers" to emphasize on sentences and boost semantic load and consequently make their speech important. They describe things more intensely while men provide simple descriptions (Fotohi, 1391, p. 398-399). Therefore, the difference between the male and female languages are usually related to the frequency of specific linguistic elements. Therefore, using linguistic features derived from the views of Robin Lakoff and other linguists, romantic letters have been investigated within a framework of Persian semantics.
ConclusionVis and Ramin, Shirin and Khosrow by Amir Khosrow Dehlavi, proved to be more consistent with the principles of gender language. Based on the findings:- The highest frequency of imperative sentences in the romantic letters of Vis and Ramin and Shirin and Khosrow poems is seen in the male language, in Khosrow Shirin and Leili and Majnoun of Nezami, however, such sentences are mostly seen in the letters from the female characters of the story; therefore, the language of romantic letters in these two poetry collections are not consistent with the linguistic principles of gender.
- The question sentences that characterize female language in Vis and Ramin and Shirin and Khosrow are more frequently used in the letters from the female character, in Khosrow and Shirin and Leili and Majnoun, however, these sentences are most commonly used more by the male character of the story.
- Swearing sentences: In the Vis and Ramin, Khosrow and Shirin and Shirin and Khosrow poetry collections, the prayer sentences are consistent with the linguistic principles of gender and are more frequently used in the letters from female characters. In Leili and Majnoun, however, such sentences are most commonly used in the letters from the male characters of the story.
- As for proto-declarative and performative declarative sentences, all the poetry collections except for Leili and Majnoun, are consistent with the linguistic principles of gender.
- In all of the letters, except for Leili and Majnoun, the secondary roles of the sentences and declarative sentences are more frequently used in the letters from female characters.
According to the findings, the gender language, especially the variables that show the weakness of this language, are less evident in Nezami’s "Leili and Majnoun" and "Khosrow and Shirin" than the other two poetry collections. The reasons for the inconsistency between the gender language and Nezami’s words should be sought in the personal perspective of Nezami towards the woman character, the cultural and social conditions of the region where the story was created, personal perspective of Nezami towards Shirin as well as his interest in this character. Cultural differences and the historical and social status of Arab women can be considered as one of the causes of inconsistency between Leili and Majnoun's letters and the principles of gender language. Moreover, Leili and Majnoun are among the first works with a mystical background, in which Nezami depicts mystical journeys with weakness and subjugation of Majnoun.

Study and analytical comparision of works of the nobles shows their impressions to each other, in addition to can be useful to ranking of thinking progresses of culture.” Naserkhosro” and “Molavi” create rich works that were imitated several times. Purpose of this article is showing similarities of” Masnavi” of “Molavi “ and “Wajhi din” of “Naserkhosro”.These cases include two groups worldviews and parables. Some similarities : necessity of obedience of authorities, importance of inner part and sense, high rank of knowledge,…

'Resaleh Ghoshairieyyeh' is one of the most important resources in the Islamic mysticism which was written by 'Abolghasem Ghoshairie' during the fifth century of Hijra. This book was translated into Farsi by one of his students – 'Abou Ali Osmani' and edited by 'B. Forouzanfar'. It has been rare to translate manuscripts word-by-word as the tendency has been towards the free translation. Although 'Osmani' apparently has tried to be faithful to the text, his translation contains some errors. Some of the errors are corrected by 'Forouzanfar' but there are still many more cases of mistranslation. In this paper, we have studied four chapters: 'Tobeh', 'Vará', 'Zohd', and 'Khalvat', and have suggested more corrections and comments to the translation.