Saad Savari; Bahaeddin Eskandari
Abstract
Introduction One of the mystical poems of Attar Neyshabouri is Masnavi Asrarnameh, which although less attention has been paid to it, compared to his other ...
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Introduction One of the mystical poems of Attar Neyshabouri is Masnavi Asrarnameh, which although less attention has been paid to it, compared to his other masterpiece The Conference of the Birds; however, two well-known researchers and experts, Dr. Sadegh Goharin and Professor Shafi'i Kadkani, have not neglected this work and have corrected and added a commentary to it. These two corrections, especially the commentary of Dr. Shafiee Kadkani, who has untied many ambiguities of the verses due to his accurate acquaintance with the linguistic details of the people of Neishabour and Kodkan, are very valuable in their place, but they also have some shortcomings. These shortcomings sometimes arise from the misinterpretation of some linguistic or conceptual points. These verses cover 30% of the cases. Sometimes it is due to neglecting the points and ambiguities that deserve attention. The verses of this section also account for 55% of the cases. And in some cases, the result is few and incomplete explanations of verses that need further explanation. The verses of this section also make up 15% of the cases. In this article, an attempt has been made to reconsider some of these shortcomings and, in addition to presenting the opinions of the two professors, to suggest the views of the authors of the article along with documents and evidence from Attar and others.Research method, background and purpose The research method in this article is descriptive; in a way that describes the difficult words and phrases of the verses and corrects the incorrect explanations of the mentioned commentaries about the verses. . Although, some works and descriptions have been written about some of Attar's poems, especially The Conference of the Birds, However, Asrarnameh has not received much attention from researchers, and for this reason, apparently, no attempt has been made on the subject of this research by critics in the field of Persian literature. Therefore, understanding the exact verses of this mysterious poems in order to understand Attar's intellectual geometry, more accurate knowledge of historical developments and mystical thoughts of Islam, as well as facilitating scientific research on the influence of the great mystics and Persian literature on Attar, is essential. DiscussionThe shortcomings of the above explanations can be included in three categories: A Deficiencies due to misinterpretation of verses. Like:Must play wonderfully and cleanlyThat comes from every coquetry grief(Attar, 2015, verse 573: 111)A verse of the second article in describing love is far from fundamental ambiguity. What can be challenging is the word "wonderful." Shafi'i has defined it "excellent." Although this meaning is faceted; But the other meaning of "brave and great man, Bahador" (Dehkhoda, Dictionary) seems more compatible with the context: the love of a pure and brave seeker who considers any sorrow in the way of the beloved as sweet and mercy and Make difficulties easy. In the previous verse, he does not consider the incompetent people to be worthy of love, which is apparent, and its confrontation with "brave and valiant" is more profound than its confrontation with "excellent":Let love be every incapacityYou have to be perfect and associateNo disable worth loveMissed verses without explanation. For exampleEveryone sat down one by one to grieveThey close the atmosphere one by one(Attar, 2015, verse 2717: 207)A verse of the sixteenth article also contains verses in inviting man to flee from people and avoiding worldliness. "One by one in sorrow" means "any time in sorrow" and is equivalent to "moment by moment in sorrow". The verse can be interpreted from two aspects:1. It seems that Attar, contrary to the usual view of society, which considers comfort and convenience in the accumulation of wealth, it is believed that people accumulate wealth little by little. He has made people to consider life as place of sorrow instead of this effort leading to their happiness and leisure. People are momentarily caught up in grief to collect a little bit of wealth, in other words, people are busy with accumulating wealth.Deficiencies due to incomplete and few explanations. Like theHe saved your body from deathHe died of a disease(Ibid., Verse 1176: 138)A verse of the sixth article is in addition to the verses that depict the quality of each person's resurrection as a reflection of his life. Shafi'i did not mention the verse and Goharinn brought the verse with the verses back and forth and give a general explanation about them. He believes that the purpose of death in these verses is to eliminate the effects of humanity and destroying the soul and its effects such as anger, avarice, jealousy, greed, ambition, selfishness and the like. (Attar, 1382: 318) But pay attention to this verse and the verse before it:Body and soul have two diseasesTurn both of them aroundIt shows that we are talking about two diseases: physical illness and life illness. The poet encourages that both diseases should be avoided. He is in a subtle payment that is not devoid of humor either, he mentions a single incident (the same as physical death) that has two opposite consequences: liberation from illness and physical suffering, and suffering from the consequences of the illness of life that we do not pay attention to in our worldly life.. Death here is the natural death here in both stanzas of the verse in question; Death that destroys the pain of the body; But it does affect the spiritual defects and shortcomings in the afterlife.Conclusion Despite the persistent efforts of the two great masters of literature, the Letter of Secrets of one of the greatest mystic poets is still accompanied by knots and mysteries that require the masters' attention again. The shortcomings in the descriptions of the two professors in general can be caused by 1. Misinterpretation (30%); 2. Negligence (55%); 3. Defective explanation (15%). As is to be expected from these two great masters, 70% of the shortcomings arise from the fact that these great men, in their high epistemological position, did not pay attention to the needs of the audience and considered ambiguities unnecessary to explain.This approach has caused that sometimes the verses that need explanation and allusions are accompanied by no explanation (B. negligence) and sometimes in the interpretation of the verse not all the points worthy of explanation are taken into account (C. deficiency in explanation) and of course there are cases that The explanations of these valuable professors do not seem to be correct (a. Misinterpretation). The authors of this article dared to review some of the impressions of these irreplaceable greats and tried to provide explanations and aspects that seemed more accurate, and considering the aspects and reasons inside and outside the text. 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Edited by Mohammad Taghi Modarres Razavi, Tehran: Sanai Publications.- Ferdowsi, Abolghasem. (1367). Shahnameh of Ferdowsi. With the efforts and under the supervision of Saeed Hamidian,.Dad published office- Klini, Muhammad ibn Ya'qub. (1392). Alkafi. Fifth, Qom: Soroor- Majlisi, Mohammad Baqir (1361). Bahar Alanvar. Edited by Mohammad Baqir Mahmoudi and Abdul Zahra Alavi, Vol. I, Beirut: Dar Al-Haya Al-Tarath Al-Arabi.- Rumi, Shamsuddin Mohammad (1352). Generalities of Divan Shams Tabrizi. Corrected by M. Darwish, (Eternal )Javidan Publishing.- Naser Khosro . (1357). Divan Hakim Naser Khosrow Ghobadiani. By Mojtaba Minavi and Mehdi Mohaghegh, Vol. I, Tehran: McGill University Institute of Islamic Studies, Canada - Montreal, Tehran Branch.- Nizami Ganjavi. (1381). Ganjavi Military Certificate. Edited by Barat Zanjani, Ch. I, Tehran: University of Tehran.- Attar Neyshabouri. (1359). Attar Neyshabouri Poetry Divan, margins and comments by M. Darwish, Javidan (immortal).- ـــــــــــــ (1382). Asrarnameh, edited by Seyed Sadegh Goharin, Tehran:(1358). mokhtarname. __________Tos
