Journal of Poetry Studies (boostan Adab)

The evolutionary course of conduct in Attar’s Sheikh Sanaan based on the concept of"fusion of ‘horizons’ of Gadamer's hermeneutics.

Mojgan Eyvazi; davoud Ramezani parsa; Mohammadhossain Nikdarasl

Articles in Press, Accepted Manuscript, Available Online from 15 September 2024

https://doi.org/10.22099/jba.2024.47927.4426

Abstract

In the classification of Attar's poems Manteghotteyr has a special place and in this poem, the long story of "Sheikh Sanaan" has a privileged position both in terms of storytelling ... Read More

Study and analysis Attar’s Mantegh-o-Teyr Speech Acts in Advancing Narration with Emphasis on John R Searle’s Theory

Manoochehr Tashakori; nasrin gobanchi

Volume 14, Issue 3 , November 2022, , Pages 93-120

https://doi.org/10.22099/jba.2022.42681.4191

Abstract

Dr. Manouchehr TashkoriAssociate Professor of Persian Language and Literature, Shahid Chamran University of AhvazNasrin GobanchiPhD student in Persian Language and Literature, Shahid ... Read More Dr. Manouchehr TashkoriAssociate Professor of Persian Language and Literature, Shahid Chamran University of AhvazNasrin GobanchiPhD student in Persian Language and Literature, Shahid Chamran University Ahvaz IntroductionSpeech act is considered as one of the linguistic and philosophical theories of language application. In this theory, the application of verbs in the structure of conversation is examined and analyzed according to the situation of speech and social relations.On the other hand, the narration of Mantegh-o-Teyr, considering that it's anindicator narrative text in the field of narrative discourse, is based on dialogues, and its narration intersects with the speech act in connection with the semantic structure of dialogic verbs and sentences and is examined in the systematizing structure of the story or its overall narrative.Speech act theory is one of the most important theories in the use of words and sentences. In this theory, the way of functioning, system and rules of dialogues, words and sentences in the syntactic and semantic structure are examined and the regularity of sentences and practical expressions in thematic and executive actions are also considered. The theory of speech action, first developed by John Austin and later by his student John Searle, nurtured, matured, and categorized it directly and indirectly into the five categories of "descriptive, persuasive, Commitment, declaration and emotion." Research method, background and purposeThe research is descriptive-analytical and is based on library sources. After analyzing the dialogues based on spoken verbs and paying attention to Searle's theory of speech action and speech events, the authors analyze the situational verbs and contextual contexts of Mantegh-o-Teyr according to the characteristics of this theory, five speech acts; Declarative, persuasive, emotional, declarative and commitment and their implementation are statistically discussed.Regarding to the background of this research, it should be said that various researches have been done on speech act in some poems; Such as "Serl's speech act and its connection with gender and social status in Garshasbnameh" by Maryam Jalali and MasoumehSadeghi (2016), "Attar Mantegh-o-Teyrand Conversational Logic" by Ahmad Razi and Mohsen BatlabAkbarabadi (2010) alsothearticle "Analysis of the Narrative Structure of Attar's Poems" by BatlabAkbarabadi and Razi (2012) and the article "A Study of Adaptation in the Narration of Persian and Arabic treatise of Birds from the Perspective of the Connection of John Searle's Theory of Speech Action and More" Gerard Genette Text (1399) by Samira Shafiei. The aim of this study is to analyze the verbs and situational context of the dialects of Mantegh-o-Teyraccording to the characteristics of speech act theory. DiscussionSpeechact of verbs in Attar'sMantegh-o-TeyrAttar expresses his pure and symbolic mystical thoughts in a narrative structure and in an allegorical way, in the form of long poems using dialogues between birds and birds, or a third-person narrative (poet) or anecdotes quoted from Hudhud has mentioned it in the form of a story. He introduces the main narrative in the dialogue between the hooded and the birds, in which questions and answers are exchanged and the type of speech acts of both is expressed as direct or indirect expressive acts.According to Searle's theory of speech act, Attar and Hudhud or birds or sub-narratives (anecdotes and allegories), spoken verbs or thematic verbs in speech are more implicitly expressed by executive action,which in Attar's narrative have a declarative (descriptive) state and in Hudhud's narration they contain more declarative or persuasive speech action (warning or suggestion), but the birds's narrative is more declarative and emotional and the sub-narratives are more descriptive. .Hudhud's speech act in Mantegh-o-TeyrHudhud's speech act in expressing the valleys, answering the birds' excuses, conversations, anecdotes and allegories are more of a kind of expressive and persuasive action to ignite the flames of desire in the Taliban. Hudhud's expressive speech action (descriptive or explicit) is mixed with persuasive (command) speech action and is in line with the main narrative line. Hudhud uses less emotional descriptive action than descriptive and persuasive; in the same way that his emotional expression has been presented as a thematic verb in speech in descriptive speech action, but the declarative action has progressed to the middle level; because the main narrative itself is presented by declarative speech act.Speech act of birds inin Mantegh-o-TeyrBirds' speech acts in conversation with Hudhud are more expressive and emotional, and the role of emotional action in their conversations in the danger of storytelling is such that it has led to the length and detail of the main narrative, but to some extent the descriptive speech action of birds is consistent with narration. Is. Also, the three actions of persuasion, declaration and commitment have not helped the completion of the narrative process in a transient way. Accrual action, like declarative and persuasive action, has been used to a relatively small extent in the narrative discourse of Hudhud and birds; Because in this prose poem, Hudhud has made a relatively acceptable commitment and promise to the birds and has made promises to them after meeting Simorgh and appearing before him. ConclusionThe semantic function of the conversations of Hudhudand birds, according to the speech acts, has played a prominent role in advancing the narration which these conversations are quoted along with the main narration, as well as the speech act of the verbs during the direct or indirect expression method along with the main narration and the sub-narratives of Mantegh-o-Teyr, which are referred to as "anecdotes and allegories"; It has introduced a semantic and conceptual function to the whole narrative. The speech act of this prose poem has been studied separately in the conversations of Hudhud and birds with a method of analysis and statistics and the results show that the expressive action in the conversations of birds and Hudhud has a high percentage, but the actions Commitment speeches and declarations have not received much attention in these conversations; because each of the birds sought to express their excuse or describe their view of travel, which they mostly expressed in a descriptive and expressive way. While persuasive (suggested) speech act had a prominent place in Hudhud's conversations because he sought to bring the birds to his views and did not pay much attention to emotional speech act. KeywordsSpeech Act, John R. Searle, Mantegh-o-Teyr, Attar, Narration. ResourcesAhmadi, Babak (1388). Text structure and interpretation. Tehran: Publishing center.Okhovat, Ahmad (1371). Grammar of the story. Tehran: Farda Publishing.Barthes, Roland, Todorov, Tzutan and Gerald Prince. (1394). an Introduction to Narrative Studies. Translated and compiled by HoushangRahnama, Tehran: Hermes.Palmer, Frank. (1391). A new look at semantics. Translated by KouroshSafavi, Tehran: Media Book Center affiliated with the center.Prince, Gerald. (1391). Narratology (form and function of narration). Translated by Mohammad Shahba, Tehran: MinaviKherad.Razi, Ahmad and Mohsen BatlabAkbarabadi. (1389). "Attar'sMantegh-o-Teyrand Conversational Logic". Persian Language and Literature Quarterly, No. 46, pp. 46-19.Searle, John R. (1387). Verbal verbs. Translated by Mohammad Ali Abdollahi, Tehran: Institute of Islamic Sciences and Culture.Shafi'i, Samira (1399). "A Study of Adaptation in the Narration of the Persian and Arabic Treatises from the Perspective of the Link between John Searle's Theory of Speech Action and Gerard Genette Bi-Quarterly Journal of Narrative Studies, Volume 4, Number 7, pp. 115-81.Safi Pirlujeh, Hussein. (1395). an Introduction to Critical Analysis of Narrative Discourse. Tehran: Ney Publishing.Safavi, Cyrus. (1383). an Introduction to Semantics. Tehran: Surah Mehr (Islamic Propaganda Organization Art Center).Tabibzadeh, Omid. (1385). the capacity of basic verb verbs and constructions in modern Persian. Tehran: Markaz Publishing.Abbasi, Ali (1393). Applied Narrative (Linguistic Analysis of Narrative: Applied Analysis). Tehran: ShahidBeheshti University Publishing Center.Attar, Farid al-Din Muhammad. (1389). Regional area. Edited and corrected by SeyedSadeghGoharin, Tehran: Scientific and Cultural Publishing Company.Faller, Roger et al. (1394). Linguistics and literary criticism. Translated and compiled by Maryam Khoran and HosseinPayendeh, Tehran: Ney Publishing.Falaki, Mahmoud (1382). Storytelling Basic theories of storytelling. Tehran: Reflector.Qasemipour, power. (1391). Formalism and structuralism in literature. Ahvaz: ShahidChamran University of Ahvaz.KarimiDoostan, GholamHossein and Azadfar, Roya. (1392). Descriptive semantic culture. Tehran: BavarAdalat Publications.Kahnamouipour, Jaleh. (1383). "Polyphony in fiction texts". Journal of Foreign Languages, No. 16, pp. 16-5.Lions, John. (1391). an Introduction to the Semantics of Language. Translated by KouroshSafavid, Tehran: Scientific publication.Martin, Wallace. (1395). Narrative theories. Translated by Mohammad Shahba, Tehran: Hermes.Yool, George. (1373). Language study (a topic in general linguistics). Translated by Dr. Ismail Javidan and Dr. HosseinVosoughi, Tehran: Book Translation and Publishing Center.ـــــــــــ. . (1395) Application of language. Translated by Mohammad AmuzadehMahdirji and ManouchehrTavangar, Tehran: Samat.Bakhtin, M.M. (1984).Problems ofPostoevsky’s Poetics. Minneapolis: University Of Minnesota Press.Barthes, R. (1974).S/Z. trams. Richard Miller, New York: Hill and Wang.Green, K. &J.LeBihan. (1991).Critical Theory and Practice. A Course Book. London & New York: Routledge.

The Conference of the Birds and the religiosity of the empiricist

Ziba Ghalavandi; AhmadReza Shekoohi Khanamini

Volume 14, Issue 1 , May 2022, , Pages 313-340

https://doi.org/10.22099/jba.2021.39236.3961

Abstract

The Conference of the Birds and the religiosity of the empiricistDr. Ziba Qalavandi1 and Ahmad Reza Shokouhi Khanimani21Assistant Professor, Salman Farsi University of Kazerun2PhD. ... Read More The Conference of the Birds and the religiosity of the empiricistDr. Ziba Qalavandi1 and Ahmad Reza Shokouhi Khanimani21Assistant Professor, Salman Farsi University of Kazerun2PhD. Candidate, Salman Farsi University of KazerunIntroductionFrom the end of the eighteenth century, following Schleiermacher, religious and epistemological experiences gained increasing attention. In this article, after introducing religious experience and its characteristics from the Western philosophers’ point of view, this type of experience is investigated from the perspective of Iranian mystics and philosophers. Travel has been one of the main topics in mysticism and many mystics have considered the journey of horizons as a prelude to the journey of the soul. Attar, as one of the mystics, and his work “The Conference of the Birds”, are introduced in connection with this subject as a personal and spiritual travelogue, and by looking at Mulla Sadra's "Four Journeys", this notion and its dimensions are examined. “The Conference of the Birds” is seen as a travelogue that arrests an abandoned caravan to the confines of its presence; The “Four Journeys” is seen as a single journey. The article is based on the question: What was the basis of Attar's knowledge? The article concludes that Attar, in addition to believing in an experience-oriented religion, tries to bring seekers to this experience step by step. Also, it quotes the characteristics of religious experience, obstacles and travel equipment that end in this experience in Attar’s terms and the product of this religious experience is analyzed.Research method, background and purpose:The research method of this article is the library method and its contents have been provided by examining books and articles.Regarding the background of the article, it should be said that although the phenomenon of religious experience has existed in all religions and sects from the beginning, its idea has been proposed since the late eighteenth century and many books and articles have been written about it. Mystical experience and revelations are under the religious experience and the life and works of great people such as Rumi, Attar, Sanai and Hafez have been studied from this perspective and several articles have been written about them.Few articles have been written about Attar and religious experience in his works, which are: "Investigating Attar's mystical revelations in lyric poems based on the theories of William James" by Dr. Homayoun Jamshidian (2013); "Qalandarian Themes in Attar's Divan" by Mahin Panahi (2013); "A Comparative Study of Attar and Jung's Opinions on Religious Experience" by Marie Ikhlas (2006). Maria Ikhlas's study can be considered as the only text that has specifically studied and analyzed Attar's religious experience and has seen his Conference of the Birds from this perspective.DiscussionSchleiermacher was the first to propose the issue of religious experience. Emphasizing the "feeling of absolute reliance" as the essence of religion, he tried to bring religion back to the intellectuals. There is no complete consensus on "religious experience". The "contradiction" of the concepts of "experience" and "religion" and "the lack of access to a single concept of religion" have doubled the ambiguity of the meanings of religious experience. Religious experience is an unconventional experience that belongs to a supernatural being. The characteristics of this experience are "indescribable", "epistemic quality", "being ephemeral" and "passive state".Attar's religious experience belongs to the logic of God, which according to him is far from the reach of reason and is beyond "simile" and "anthropology" and all manifestations of creation are manifestations of his essence and attributes and only through the heart and soul, one can know him and must experience him. Attar’s Conference of the Birds expresses religious experience in a symbolic language. He likens himself to birds who have taken a moral path to achieve religious experience by having communications with one of the prophets and by breaking the cages and freeing themselves from lusts have achieved spiritual degrees.By looking at Mulla Sadra's four journeys and examining the frequency of words related to travel, Attar's works can be considered as personal travelogues. In the general plan of Conference of the Birds, at least two of the four journeys discussed by Mulla Sadra can be found. The first journey is the movement of birds towards Simorgh and the second journey is taking a step into the essence and becoming qualified and falling in love. Attar in Conference of the Birds intends to fulfill his spiritual duty, which is to give the indescribable experience of beloved and eternal lover to the seekers of love, and he carries out this mission in the guise of Hodhod.In the beautiful story of Sheikh Sanan, one can also find the four journeys.Some similarities can also be found between the states of the Conference of the Birds and the characteristics of mystical experiencesOne of them is reaching a passive state in which the seeker feels that he has lost his will and has been conquered by a higher force. This feature can be seen in the state of independence. The indescribability of mystical experiences can be seen in the state of wonder, in which the seeker is amazed and considers himself indescribable.ConclusionConsidering the empirical nature of religion and the salvation of empirical religiosity has led to the survival of religion in recent centuries. The great mystics of Islam also realized that religion is effective in the destiny of man if the religious person has reached a destructive and constructive encounter with the transcendent and has felt that infinite existence immediately. Attar is also of this type who has reached this sweet and painful experience and knows that the experience he has been through is indescribable and one can only be placed in the position of gaining this experience and his conference of the birds is a travelogue to help travelers reach this state; A healing prescription for the pain of the whole sick human community; The pain of love and longing. Salvation from hereditary religiosity and guidance to the threshold of oneness with the Creator. They state that God can be known with God or with a heart and soul and a true theologian is someone who loses himself as a shadow in the sun of God's radiant existence.Keywords: Religious Experience, Attar, The Conference of the Birds, Mystical Revelations, Islamic MysticismReferencesBooks:Alston, William P. (2004). Religious Belief and Philosophical Thought (translated by Malik Hosseini et al.), Vol. I, Tehran: Herman Publishing.Ashrafzadeh, Reza (1994). Manifestation of mystery and narration in Attar's poetry. Tehran: Myths Publication.Stace, Walter Terence. (1375). Mysticism and philosophy. Translated by Bahauddin Khorramshahi. fourth edition. Tehran: Soroush Publication.Brown, Colin (1996). Christian Philosophy and Faith, translated by Mikaelian, first volume, Tehran: Scientific and cultural publishing company.Beheshti, Ahmad (2003). Philosophy of Religion. First Edition. Qom: Book Garden Publication.Peterson, Michael. (1379). Reason and Religious Belief: An Introduction to the Philosophy of Religion (Translated by Ahmad Naraghi and Ibrahim Soltani). Third edition. Tehran: Tarhe No Publication.Miles, Richard (2001), Religious Experience (Translated by Jaber Akbari). Vol. I, Tehran: Suhrewardi Research and Publication OfficeProudfoot, Wayne. (2004). religious experience (Translated by Abbas Yazdani). Second edition. Qom: Taha's book Publication.James, William. (2012). Variety of religious experience (Translated by Hossein Kiani). Tehran: Hekmat Publication.Hafiz, Shams al-Din Muhammad. (2013). The Divan of Hafez. By the efforts of Khalil Khatib Rahbar. Tehran: Safialishah Publication.Rezaei, Mohammad (2002). "A Look at the Religious Experience of Qabsat." Research Institute of Islamic Culture and Thought. No. 26.Zarrinkoub, Abdul Hussein (1999). The sound of Simorgh wings. Tehran: Sokhan Publication. Zarrinkoob, Abdolhossein (1993). Search in Sufism, Tehran: Markazi PublicationSadr al-Din Muhammad ibn Ibrahim Shirazi, (1384). The four journeys. Translated by Mohammad Khajavi. first volume. Third edition. Tehran. Mola Publications. Mysticism and philosophy. Translated by Bahauddin Khorramshahi. Tehran Soroush Publications 1979Attar Neyshabouri, Farid al-Din Muhammad. (2007). Mystery. Correction and introduction by Mohammad Reza Shafiei Kadkani. Third edition. Tehran: Sokhan Publication.Attar, Sheikh Farid al-Din Muhammad. (2005). Tragedy. With the comments of Mohammad Reza Shafiei Kadkani. Tehran: Sokhan Publication.Attar, Sheikh Farid al-Din Muhammad. (2006). The conference of the birds. By Seyed Sadegh Goharin. Tehran: Katibeh Publication.Attar, Sheikh Farid al-Din Muhammad. (2011). Tazkirat al-Awliya. Corrected by Mohammad Estelami. Tehran: Zavvar Publication.Attar, Sheikh Farid al-Din Muhammad. (2009). Elahi Nameh. Correction of Fouad Rouhani. Tehran: Sokhan Publication.Knight, Jean; Gerbran, Allen. (2011). Culture of symbols. Translated by Soodabeh Fazaeli. Tehran: Jeyhoon Publication.Attar, Farid al-Din Muhammad. (2005). The conference of the birds. Introduction, correction and comments by Mohammad Reza Shafiei Kadkani. Tehran: Sokhan Publication.Fa’ali, Mohammad Taqi (2004). Religious experience and mystical intuition. Mirror of knowledge. Number 2Kashani, Abdul Razzaq (1991). Fusus al-Hikam. Qom: BidarFar Publication.Kashani, Izz al-Din Mahmoud (1993). Misbah Al-hidaya. Corrected by Jalaluddin Homayi. Volume Four. Tehran: Homa Publication.Moin, Mohammad (2001). Dictionary. Tehran. Amirkabir Publishing InstituteYaserbi, Seyyed Yahya. (1998). Theoretical mysticism; Research on the evolution and principles and issues of Sufism. Qom. Qom Publication.Articles:Hosseini Kouhsari, Seyyed Ishaq. (2010). "Mystical Discovery and Intuition". Philosophy of Religion. Seventh year. No. 5, pp. 141-172.Raeisi, Ehsan (2015). "Nasafi’s view on mystical behavior". Quarterly Journal of Mystical Literature, Al-Zahra University, seventh year. No. 13, pp. 65-84Sadeghi Hassanabadi, Majid, Yarian Koopaei, Majid. (2010). "Religious Experience and Prophetic Revelation" Quarterly Journal of Religious Thought, Shiraz University, 36, pp. 25-52.Abbasi, Vali Allah (2002). "The approach of essentialists to religious pluralism". Rawaq Andisheh, No. 11Mo’alemi, Hassan (2012). "Criteria for measuring and distinguishing the merciful intuition from the evil intuition". Spiritual studies. Nos. 4 and 5. Pp. 125-144.

Investigating and Matching the Structure and Themes of Asrar Nameh and Makhzan Ul Israr

fatemeh toobaie; najaf jokar

Volume 13, Issue 3 , November 2021, , Pages 201-232

https://doi.org/10.22099/jba.2020.34970.3542

Abstract

Detailed Abstract Introduction Attar and Nezami, two Mathnawi poets, are among the most famous Persian language poets. At first and thoughtlessly, in the multiple layers of the works ... Read More Detailed Abstract Introduction Attar and Nezami, two Mathnawi poets, are among the most famous Persian language poets. At first and thoughtlessly, in the multiple layers of the works of these two poets, their line of thought and worldview may seem distant and different from each other. Still, with a deeper look at the moral-judgmental context of the works and, of course, relying on a specific commonality, this masked intellectual coherence manifests itself. This common point is the poetic talent in the simulation of the Sana'i Hadiqat al Haqiqa. Nezamis's Makhzan ol-Asrar is an educational system containing abstract thoughts and sermon stories, a strange and eloquent echo of Sanai's Hadiqat al Haqiqa, but with an instructive and ascetic melody and with a different and clever choice in the meter and style of poetry. Sheikh Attar also composed his Asrar-Name poems with some differences, but in a romantic and painful tone, almost simultaneously or a little later. Research method, background, and purpose The attractive point in Nezami and Attar's works is the common moral and mystical themes that are important for both of them, and each of them has benefited from them in their way. These similarities are more apparent in Makhzan ol-Asrar and Asrar-Name. After hearing the names of these books, the audience immediately thinks that they are probably common due to their similarity, and one may be influenced by the other. Numerous studies have been conducted independently on Makhzan ol-Asrar and Asrar-Name, but the two books have not been matched so far. Only Ashrafzadeh (1994) addresses common narrative concepts in Attar and Nezami's works in a general comparison. Zarrinkoob (2001) also implicitly refers to the influence of Makhzan ol-Asrar and Asrar-Name from Hadiqat and the possibility of the influence of Asrar-Name from Makhzan ol-Asrar. However, he suffices with this general statement and does not enter into a detailed comparison. This article assesses the similarities and differences between the theme and structure of Attar's Asrar-Name and Nezami's Makhzan ol-Asrar so that the similarities would bring some conclusions. Discussion As mentioned before, Makhzan ol-Asrar and Asrar-Name are moral-mystical Masnavis comparable with Hadiqat al Haqiqa based on their poets' mental structure and taste, and they can be compared with each other from this point of view. This comparison reveals their similarities and differences, which will be described below. The central concept that Attar pursues throughout his book is the "structure of human existence." In this structure, the body is like a spell guards the treasure of existence. Man must find that existential treasure and release it from the spell. He introduces and responds to different concepts in different articles. Still, he does not forget the invisible thread connecting the articles and the thematic unity of the whole book, the "structure of human existence". For Attar, cosmology, theology, poetry, and other concepts are inextricably linked to anthropology. The same thing exists from another perspective in Makhzan ol-Asrar. Makhzan ol-Asrar is a book that introduces the man to himself and provides a general solution for human happiness. The difference is that the poet's intention in this book is to address the general public, especially the king and courtiers, whose happiness and healthy living depend on the health of their souls. If Nezami speaks of other sub-concepts while composing, he defines and gives meaning to all those concepts in the shadow of human existence. The secret hidden in Makhzan ol-Asrar and Asrar-Name is the "secret of human existence". However, the point that makes the expression of this mystery astonishing is as follows. In Nezami and Attar's view, the three concepts of "God," "man," and "world" are astonishingly intertwined, creating a meaningful geometry that there is a path from one to another. The world becomes meaningful with man's existence, and man with God and God exists in both in terms of emergence and has nothing in common with either of them in existence. Cosmology is valid and valuable because it is a way of anthropology. In the holistic view, which is based on unity, the analysis of the world can lead to the analysis and interpretation of human existence. Man himself is a world of the advent of God the almighty. He becomes a bridge to theology because the "I" that characterizes identity, like the world, is existentially extinct. There is nothing but the "ultimate existence." This amazing geometry has not been introduced to this extent by other poets and even the mystics before Nezami and Attar, considering all three concepts in connection with each other. Only Sanai transiently and incompletely refers to the connection between "man and God" and "the world and man" separately, but there is no connection between these three concepts in his view. This connection winding connection is a key to understanding the attitude and worldview of both poets and their most important similarity, which is a solid reason to prove their influence on each other. The differences in the content and structure of the two books are due to the two poets' different personalities, mental structure, and positions. Nezami is a romantic, wise, and moral poet who has a special place among the kings of Azerbaijan. According to his special audience, he cannot speak recklessly and without any cover of high mystical behavior or concepts. Nezami, by considering the audience's request and their level of understanding, reduces the transcendent human and existential concepts to the level of common and all-encompassing advice, and of course, sometimes gives up and devotes verses directly to his favorite topics. On the other hand, he is a poet more than anything else, and he needs to pay attention to the word and its nature, and this poetic identity and context of his poetry distinguish him from a poet's mystic like Attar. As a poet attributed to the court, he tries to present his social criticism in the form of an allegorical poem to his primary audience, the Shah and his entourage, and this interaction with those in power makes his poetry more reflective of social issues. On the other hand, Attar is a lover of mystics and poets who does not place himself in any of the social relations and faces relative freedom in composing. The only thing that limits him is to cover the secrets from the incompetent, which occasionally interrupts his speech and disturbs him. Attar's poetry, which is a mirror of his existence, is so clear and free from the poetic array and even the element of time that it can be considered the embodiment of the poet's existence. The poet's reflection of the eternal and timeless soul has appeared in his poems. Conclusion The general comparison of the two books shows the intellectual commonalities of the two poets in the fundamental issues. Any differences in content and structure in this regard indicates the different personalities, mental structures, and positions of Attar and Nezami. Although it is impossible to prove the influence of Asrar-Name from Makhzan ol-Asrar, the similarity of mentalities reflected in the poems and the central themes are two graphic effects of this influence. Keywords: Asrar-Name, Influence, Attar, Makhzan ol-Asrar, Nezami References The Holy Quran. (2010) Translated by Mohammad Mehdi Fooladvand, Qom: Osveh Ashrafzadeh, Reza (1994). "The harmony of Pire Asrar and Pire Ganje", Journal of Humanities, pp. 145-170 Razi, Najmuddin (2010). Mersad Al-Ebad, Tehran: Scientific and cultural Ritter, Helmut. (2009) The Sea of Life (A Look at the Opinions of Sheikh Farid-ud-Din Neyshabouri). Translated by Abbas Zaryab Khoei and Mehr Afagh Bayvardi, Tehran: Al-Huda Zarrinkoob, Abdul Hussein, (2001) Pir Ganjeh in Search of Nowhere, Tehran: Sokhan Zarrinkoob, Abdul Hussein, (2007), Search in Iranian Sufism, Tehran: Amirkabir Sattari, Jalal. (2007) Sufi Love, Tehran: Center Sanai Ghaznavi, Majdood Ibn Adam. (2018) Hadiqat al Haqiqa, Tehran: Sokhan Shamisa, Sirus. (2003) Poetry Stylistics, Tehran: Ferdows Safa, Zabihullah. (2011) History of Iranian Literature (Summary of the first and second volumes), Tehran: Qnous Attar Neyshabouri, Fariduddin Mohammad. (2015) Asrarnameh, Introduction, Correction and Comments by Mohammad Reza Shafiei Kadkani, Tehran: Sokhan Attar Neyshabouri, Fariduddin Mohammad. (2009) Manṭiq-uṭ-Ṭayr, Introduction, Correction and Comments by Mohammad Reza Shafiei Kadkani, Tehran: Sokhan Ghazali, Ahmad (1976) Bahr al-Haqiqa, by Nasrullah Pourjavadi, Tehran: Iranian Philosophy Association Forouzan Far, Badi'at al-Zaman. (1975) Description of the life and critique and analysis of the works of Sheikh Farid-ud-Din Mohammad Attar Neyshabouri, Tehran: Association of Cultural Works and Elites Nizami Ganjavi, Abu Muhammad al-Yasin ibn Yusuf. (2011) Khosrow Vashirin, edited and annotated by Hassan Vahid Dastgerdi, by Saeed Hamidian, Tehran: Qatreh Nizami Ganjavi, Abu Muhammad al-Yasin ibn Yusuf. (2011) Laly and Majnoon, edited and annotated by Hassan Vahid Dastgerdi, by Saeed Hamidian, Tehran: Qatreh Nizami Ganjavi, Abu Muhammad al-Yasin ibn Yusuf. (2012) Makhzan ol-Asrar, edited and annotated by Hassan Vahid Dastgerdi, by Saeed Hamidian, Tehran: Qatreh Hamadani, Ayn al-Quzat, 1962, Preparations, edited by Afif Asiran, Tehran: Manouchehri Yusuf Thani, Mahmoud, (2013) "Attar's theology and its moral and ritual concepts", Mysticism Research Journal, No. 10, pp. 161-188

Literary application of Letter "A" in mystic poets' poems (Sanaie, Attar, and Molavi)

gholamreza heidary

Volume 12, Issue 1 , June 2020, , Pages 62-86

https://doi.org/10.22099/jba.2019.29506.3029

Abstract

'A' or 'Alif' the first letter of Persian alphabet, is a prominent vowel in Farsi language. It is the first letter of Abjad numeral system which represents number one in this system. ... Read More

Study of the Status of Hearing Narrations in ElahiNamehof Attar Neishabouri

shahin ghasemi

Volume 11, Issue 3 , November 2019, , Pages 89-104

https://doi.org/10.22099/jba.2018.28778.2954

Abstract

In the science of narration in every text narrative there are two levels - the world of narration and the world of narration - and the manifestation of these two worlds in Elahi Nameh ... Read More

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Archetypal Analysis of the “Story of the Righteous Woman” Based on Jungian Ideas

ROYA ROUZBAHANI

Volume 10, Issue 1 , May 2018, , Pages 23-44

https://doi.org/10.22099/jba.2017.24904.2623

Abstract

Jungian Analysis of the “Story of the Righteous Woman” in Ilahi Nameh of 'Attar Pourmand* ... Read More

The Manteqotteir is repeat of creation myth

mahmoud tavousi

Volume 10, Issue 1 , May 2018, , Pages 129-150

https://doi.org/10.22099/jba.2017.25336.2667

Abstract

A Study of Creation Myth in Mantiq ut-Tayr L. Ghalompour Ahangarkolaee* ... Read More

analysis of Attar Nishapuri’s Mantiq-ut-Tayr and Mosibat-Nama based on constructivism theory Vygotsky and Bruner

Volume 9, Issue 3 , December 2017, , Pages 19-44

https://doi.org/10.22099/jba.2017.22082.2370

Abstract

Constructivism as a new theory in philosophy of teaching and learning, the ability to analyze and review its didactic and mystical texts. According to this theory, people understand ... Read More

Art applications of row in court poetry of Attar Neyshabouri

fatemeh modarresi; allah yar afrakhte

Volume 9, Issue 1 , June 2017, , Pages 145-168

https://doi.org/10.22099/jba.2016.3890

Abstract

Radif is a specific feature of Persian language. Radif contains music and shows a poet's power. This article tries to determine statistically the high frequency of radif in 'Attar Neyshaburi's ... Read More

Comparative Survey on Attar’s “Devout Woman” And Varta in Beyzai’s “Straw Curtain” Basis on Aristotle’s View

Ehsan Zivaralam; seyed fazlolah mirghaderi

Volume 9, Issue 4 , March 2017, , Pages 99-118

https://doi.org/10.22099/jba.2017.22098.2372

Abstract

A Comparative Study on Attar’s “Devout Woman” And Varta in Beyzai’s “Straw Curtain” Based on Aristotle’s Views ... Read More

An Analysis on the Representations of Self-actualization in Manteghotteir of Attar According to Rogers' Theory

mahmoud rezaei; Zahra Mohammad Hasani Saghiri

Volume 8, Issue 3 , July 2016, , Pages 95-112

https://doi.org/10.22099/jba.2016.3675

Abstract

Innate human tendency towards self-actualization and perfection informs a significant body of work in Persian literature, particularly when it steps into the mystical terrain and becomes ... Read More

A Survey on Nine Khayyamian Quatrains of Attar

Taha Saderi; Asadollah Vahed

Volume 8, Issue 2 , July 2016, , Pages 151-170

https://doi.org/10.22099/jba.2016.3505

Abstract

From among the works attributed to Attār, nine are said to be certainly his, and Mukhtārnāmah is one of them. Although Attār was a great poet and mystic with a style of his own, ... Read More

Volume 16 (2024)

Volume 15 (2023)

Volume 14 (2022)

Volume 13 (2021)

Volume 12 (2020)

Volume 11 (2019)

Volume 10 (2018)

Volume 9 (2017)

Volume 8 (2016)

Volume 7 (2015)

Volume 6 (2014)

Volume 5 (2013)

Volume 4 (2012)

Volume 3 (2011)

Volume 2 (2010)

Volume 1 (2009)

Keywords = Attar

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