List of Articles Tazkirat al-Awliya

• Open Access Article
  • Abstract Page
  • Full-Text
  
  1 - The “Other” in Attar’s Tazkirat al-Awliya
  Mohammad Reza Haji Agha Babaei
  10.2234/erfan.2023.706036
  One of the important aspects of studying any narrative text is the presence of other (non-main) influential characters and factors in the text, collectively referred to as the Other. The concept of the Other is broad and includes human characters and non-human elements More

  One of the important aspects of studying any narrative text is the presence of other (non-main) influential characters and factors in the text, collectively referred to as the Other. The concept of the Other is broad and includes human characters and non-human elements such as nature or supernatural issues. Attar's Tazkirat al-Awliya is one of the most prominent mystical texts in which the biographies of mystics and their experiences and virtues are presented. Studying this book from the point of view of the concept of the Other, we realize that an āref (mystic) is confronted with various factors in his mystical journey, and this is what leads to the mystic's existential transcendence and a better understanding of his "self". In the book, the Other appears in the form of God, other mystics, ordinary people, Satan and the mystic's own ego, animals, and objects, each of which, in a special way, seeks to inform the mystic or inform others of his position. From this point of view, what we understand in the study of Tazkirat al-Awliya that although the Other stands in opposition to the mystic’s self, we do not witness any conflict between the mystic and the Other; rather, all these confrontational relationships make the mystic aware of his position, and the Other assumes a guiding function. Manuscript profile
• Open Access Article
  • Abstract Page
  • Full-Text
  
  2 - A Comparative Analysis of al-Hallaj’s Portrait in Tazkirat al-Awliya and Kashf ul Mahjoob from Point View Of Mysticism
  Hamid Aliikordkalaii Hosein Familiansoraki
  Hussein ibn Mansur al-Hallaj –bereaved mystic of 3rd (A.H.) century- has a high position in Sufism. In some Sufism books and treatises, have mentioned his sayings, spirits, and ideas and he has been criticized because of his Shath-like words –An al-hagh (mea More

  Hussein ibn Mansur al-Hallaj –bereaved mystic of 3rd (A.H.) century- has a high position in Sufism. In some Sufism books and treatises, have mentioned his sayings, spirits, and ideas and he has been criticized because of his Shath-like words –An al-hagh (means: I’m God)- commonly. Hujwiri in Kashf ul Mahjoob and Attar in Tazkirat al-Awliya have devoted one chapter of their books to his mention. This article tries to explore al-Hallaj portrait in these two books by the descriptive-analytical method and also a comparative point of view. This research concludes that Hujwiri has depicted the portrait of al-Hallaj which is not confirmed completely by him, because of his approach of Sahv. He just confirms al-Hallaj’s religion and miracles and believes that he isn’t Hululi and his sayings are capable of interpretation. On the contrary, Attar depicts the sacred portrait of al-Hallaj, because of his strong tendency to Sufism. He implicitly declares that al-Hallaj’s mistake is to make public God’s secrets. Manuscript profile
• Open Access Article
  • Abstract Page
  • Full-Text
  
  3 - Confrontation between Ascetic and Romantic Mysticisms in Tazkirat al-Awliya of Attar
  Fatemeh Bagherizade khayavi Reaza Aghayari Zahed Ali Ramezani
  Tazkirat al-Awliya of Attar is one of the leading sources in the knowledge of the various mystics of the ages of the 1st. of Hijri until the time of the author (7th. century). In this book, the life of 97 elders of Sufism, each of which was related to a mystical mission More

  Tazkirat al-Awliya of Attar is one of the leading sources in the knowledge of the various mystics of the ages of the 1st. of Hijri until the time of the author (7th. century). In this book, the life of 97 elders of Sufism, each of which was related to a mystical mission, has been studied. The study of Mashayekh’s attitude is a way of understanding various mystical thoughts and can be a reliable document in the study of the mystic philosophy. In this paper, the components of ascetic mysticism and romantic mysticism are reviewed from the narratives and narrations of the Tazkirat al-Awliya. Attar has not made a specific classification of the intellectual tendencies, and has mentioned each one's respectful attitude. But the study of the contradictions of love and ascetic mysticism in their lives shows that the Awliya’s react to each other's ideas, and Shari’a, dignity, and wisdom are the main issues of the main conflict.  Adherence to the Shari'a is the principle in ascetic Awliyas where the elements of love mysticism is not seen. But in the words of the romantic Awliya, bypassing the ascetic mysticism, sometimes perform non-religious acts. Also, the compassion for the devil, the apostasy, the belief in Sama’e, the rejection of apparent dignity, has come to the mind of the romance, who is not in a state of inferiority. The common theme in the Awliya's words in the ascetic and romantic mysticisms is the anti-Semitic world in which all of them are considered. I consider Attar to be in the group of romance mysticism, and this trend has also been shown in Tazkirat. Manuscript profile
• Open Access Article
  • Abstract Page
  • Full-Text
  
  4 - Representation or Reconstruction: The Structural Evolution of Junayd of Baghdad’s Face in Some Mystical Texts
  naser amirmohammadi nemat esfehaniomran hamid tabasi
  10.30495/mmlq.2021.680942
  Among the famous Muslim mystics, Junayd of Baghdad is a unique figure. He has a privileged position due to his high mystical degrees, admiration and approval of his contemporaries, and the charismatic acts and quotations attributed to him. The Persian-speaking audiences More

  Among the famous Muslim mystics, Junayd of Baghdad is a unique figure. He has a privileged position due to his high mystical degrees, admiration and approval of his contemporaries, and the charismatic acts and quotations attributed to him. The Persian-speaking audiences are more familiar with him through Attār of Nishapur’s book Tazkirat al-Awliya; however, the studies show that many mystical works and the biographical books have paid special attention to this character. Further studies show that in the biographical books and the mystical works, we do not encounter a single Junaid, but his personality changes in different periods and by different writers. The present article attempts to study the main structure of these various narratives by descriptive-analytical method. Only by considering and juxtaposing these various narratives, we can present a single image of Junaid in a structured way. The tastes of the authors of these works are not the same for different reasons, but it seems that in these works, Junaid gradually acquired a new and transcendent face different from his character in real life. . Manuscript profile
• Open Access Article
  • Abstract Page
  • Full-Text
  
  5 - The Mystical Passage of Abu Said Abul-Khayr in the Context of the Theory of Rites of Passage
  Masoud Hasani Farhād Doroudgariān
  10.30495/mmlq.2021.1938786.2852
  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 stud More

  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. Manuscript profile