جستجوی مقالات مرتبط با کلیدواژه « تذکرهالاولیاء » در نشریات گروه « ادبیات و زبان ها »

One of the most common techniques in the works of Persian language poets is to turn prose stories into poetry, especially mystical stories and sayings. In this regard, Attar Neishaburi has a prominent position among poets. In order to create his valuable masnavis, Attar took a lot of inspiration from Tazkirat al-Awliya, which is apparently the result of his studies in the sources of Sufism during his youth. One of these masnavis is called Asrarnameh. Asrarnameh is the shortest masnavi of Attar Neishaburi. This Masnavi in the latest critical edition has eighteen sections and a total of 3307 verses. Tazkirat al-Awliya contains stories and sayings of ninety-seven of the most prominent Islamic ascetics and mystics. The Tazkira al-Awliyai that we have today consists of two parts, the first part of which has been attributed to Attar Neishaburi from the past until now, and the second part of which, according to the majority of researchers, cannot be from Attar and is probably added by anonymous authors or scribes. This article is an attempt to explain the commonalities of the content of Tazkirat al-Awliya and masnavis of Attar Neishabouri, which has specially reread and adapted the common anecdotes of Asrarnameh and Tazkirat al-Awliya. The authors studied and compared the two recent works with the motivation to better understand how the masterpieces of the Persian language were created; With the aim of providing quantitative and qualitative statistics of the details of the comparative examples and after giving an introduction about these two books, they have shown that Attâr took at least fifteen anecdotes from Tazkirat Al-Awliyâ to create Asrârnâmeh and regardless of minor additions and deletions, he has been faithful to the core of the narrative in most cases. Most of the anecdotes are related to Bayazid Bastami. The anecdotes under study are used to simplify and express mystical concepts such as demand (Talab), poverty (Faghr) bad ending (Sou al-’Aghebat), consent (Reza), sacrifice (’Isar), unworldliness (Tark-e Ta’alloghat-e maddi), self-purification (Tahzib-e Nafs) and unity of being (Vahdat-e Vojoud). Among them, "unity of being" is the most repeated. Studying the biographies of the characters in these stories, such as Bayazid, Shibli, and Abulhasan Bornouzi, shows that in the cases that Attar took from Tazkirat al-Awliya, he was more interested in the stories of mystics who were inclined to Sokr. We also found that in the majority of these fifteen anecdotes that Attar arranged, he was faithful to the text of Tazkirat al-Awliya and preserved the core of the anecdotes with full skill and elegance. The minor additions and deletions that he included in the verse forms were only to maintain brevity, prosodic limitations and literary attractiveness enhancement or explanation and interpretation of the text.

Ritual studies is an interdisciplinary area that encompasses a wide ranges of branches of humanities. According to the theory of rites of passage, the symbolic structure of ancient and mythological religions in different cultures has a specific pattern. The present study, by using an analytical-descriptive method, wants to answer the question that to what extent does the mystical passage of Abu Said Abul-Khayr,  which is reflected in ancient texts such as Tazkirat al-Awliya of Attār and Asrār al-Tawhid of Mohammad ibn Monvvar, correspond to the theory of rites of passage? The mystical passage of Abu Said Abul-Khayr is consistent with the three-phase pattern (separation, transition, and reincorporation) of Arnold van Gennep. Abu Said's mystical journey (suluk) which has been formed through a difficult and ritualistic process and is based on unique doctrinal and practical characteristics, eventually becomes an anti-structure in the Sufism of that time.

Tazkerat al-Awliya is one of the most important Persian mystical sources in describing the states and sayings of the great Sufis, which Attar Neyshabouri wrote using the sources written before him such as Tabaqat al-Sufiyya, Haliya al-Awliya, Resaleye Qosheiriyyeh, and Kashf al-Mahjoub. The most authoritative correction of this book was made by Reynold Allen Nicholson between 1322 AH/ 1905 to 1325 AH/ 1907. After that, in 2019, Shafiei Kadkani made another correction of Tazkerat al-Awliya which untied the conceptual knot of many of its words, combinations, and expressions. It also provided an opportunity for further research on this book. Nevertheless, there are errors in the corrected text. In this research, the descriptive-analytical method was used to highlight the shortcomings and irregularities in the correction of Tazkerat al-Awliya which can be divided into 7 general formats: 1) shortcomings in the original version, 2) deviations from the original versions, 3) distortions, 4) incorrect reporting, 5) misreading, 6) incorrect comments, and 7) other shortcomings. Library resources such as the original manuscripts and other manuscripts have also been used. The results of the research showed that the quality of correction in the first part of Tazkerat al-Awliya is not comparable to the second part due to the visible duality. The main reason for the duality of the book is the difference in its manuscripts, which is sometimes accompanied by the corrector’s errors.

Due to their written characteristics, mystic biographies are subject to the restrictions of recorded discourse. However, conversational features like turn-taking, participant’s tone and turn sequences, which are inserted in biographical dialogues, reproduce some spoken language rituals. These dialogues contain some implicit information that can be described and interpreted through a systematic approach to conversation. Tazkirat al-Awliya is the most remarkable mystic biography whose dialogues are organized by following several procedures of spoken language. However, its conversational potentials have not been examined through Conversation Analysis. Therefore, in the following paper, by applying Hymes’ conversational analysis model — known as SPEAKING model — we distinguish and analyze its most frequent speech events in descriptive and interpretive levels. The results indicate that despite the previous findings about dialogue in Tazkirat al-Awliya, which were limited to analyzing dialogue content, the conversational features are produced and formulated in such a way that they can reinforce the intended meaning the author/narrator was trying to convey. This phenomenon can be perceived by studying the author/narrator’s attempts in creating contextualized dialogues with classified and purposeful participants whose tones, conversational sequences, and turn-taking dynamics are profoundly articulated. Such features not only reveal the hierarchal structures of episteme among different groups of mystics, but also cross-examine their loyalty to this hierarchal system.

Tabaghat Sufia of Ansari (fifth century) and Tazkirat al-Awliya Attar (sixth century), and the Nafahaat ol-Ons of Jami (ninth century) are among the biographies that for three consecutive periods with the sole purpose of teaching the basics of Sufism, and of course, according to the intellectual attributes, during his life, he has been exploring the dimensions of the elders' personality, including Abraham Adham. Abraham Adham is one of the great Sufis of the second century, which has attracted the attention of the biographers due to his significant role in the evolution of the principles of asceticism. In this study, with a look at the historical works and officials of the Sufis until the time of Jamie, we find that the focus is on the Sufi levels of Abraham, and Ansari, for some of his beliefs, The Sufis are preferred to Ibrahim, and they are merely Sufi, ascetic, and truster, but in Tazkirat al-Awliya, the later humanity of Abraham is superior to him, and he is considered to be the one who has become a man in the path of humanity, freethinking, popular warrior and ascetic. While Jami tries to merely portray Abrahim Adham as a moralist Sufi. In the paper, we also mention the possible reasons for these different visualizations. For example, Ansari is more concerned with Sufism and Sufi ways, Attar had more artistic looks and Jami preferred more reasoning approaches.

In mystical texts, there is a trace of the animality of the soul, though this belief dates back to the primitive era of human life. In his works, Carl Gostov Jung has introduced some of the repeated animal symbols in primitive and quasi-primitive ethnic groups; his theories are based on mythological and anthropological studies about these groups. In the present article, we study the role of animals in Tazkirat-al-Auliyā with a comparative-analytic method based on Jung's ideas. The results show that in the anecdotes of the book, animals play a role based on mythological beliefs about the animality of the soul. If we, like Jung's psychoanalysis, believe that the soul is an old expression of "self" and "psyche", then the animals play the role of unconscious symbols and are part of the process of psyche evolution. In the anecdotes of Tazkirat-al-Auliyā, sometimes, animals are the symbol of the mystic's transcendent self, they protect him and talk to him, they have superior knowledge and give him a transcendental knowledge; and sometimes they refer to the mystic as the head of the tribe and the owner of the totem.

Attar himself has penned his motives for authoring Tazkerat-ol-Owliya. The study of these motives reveals his efforts to reach God, to be with his friends, and to achieve salvation. The sublime status of the words of the elders and pioneers of the mystical path created, in Attar’s heart, a clear inclination and enthusiasm. It is very probable that his faith and trust in the efficiency and effectiveness of the words of the mystics has caused his biography to shine among the biographies written in the past 800 years.

This study examines Attar’s hagiography from the perspective of characterization and genesis of hero character. Further, it selects four narratives as samples of this text (Ibrahim Adham, Hassan Basari, Bayazid Bastami, and Hallaj) from one of the best Persian hagiography. This study which is based on Northrop Frye's theories represents that the hero character in Attar's hagiography is too close to the literary genres of Romans; hero in this genre is the transfigurated form of the mythological stories. The heroes of hagiography (mystics) reveal a form of heroes of the reference texts; at the top of the reference texts are the Quranic stories. Therefore, this study argues that lots of narratives in Attar's book have been borrowed from the Holy Quran's pattern of narratives. Accordingly, this influence has caused these narratives, regardless of their historical authenticity, to be more believable for their audiences and the authority of this text is originated from this credibility.