Document Type : علمی- پژوهشی

Authors

1 PhD candidate in Persian Literature, Faculty of Humanities/ Razi University/Kermanshah/ Iran

2 Assistant Professor of Persian Language and Literature/Razi University/ Kermanshah

Abstract

Attar who has been continuously in relation with the Holy Quran and hadiths ,has given a great deal of dedication to the interpretation of the verses and hadiths according to his intuition. In addition to simple structural and one dimensional interpretations,he has multi -dimensional interpretations too. In that way,he has looked to the same quranic and narrative matters for many times and gave a different interpretation each time. This feature which is characterized by his style is called »multi-dimensional interpretation «and it's the subject of this research. On the other hand, by studying poetic works of Attar,we clearly find his previlieged attitude to the process of Human's creation and his descending to the earth . Now, this question arises that how is his idea about Human descending from the court of God and what structure it has? The present research is based on a descriptive way and content analysis method and is designed to provide an answer to this question. Discoveries show that presented interpretation about descending of man indicate Attar's multidimensional look to the man's descending and also makes a collection that can be called clustered interpretation.

Highlights

Attar's multi-dimentional interpretations of Adam's descent

Majid Rastandeh

Graduated Ph.D. in Persian Language and Literature ؛ Email: Majidrastandeh@yahoo.com

Vahid Mobarak

Assistant professor of Razi Umiversity؛ Email: mobarak@yahoo.com_vahid

 

Abstract

Attar who has been continuously in relation with the Holy Quran and hadiths ,has given a great deal of dedication to the interpretation of the verses and hadiths according to his intuition. In addition to simple structural and one dimensional interpretations,he has multi -dimensional interpretations too. In that way,he has looked to the same quranic and narrative matters for many times and gave a different interpretation each time. This feature which is characterized by his style is called »multi-dimensional interpretation «and it's the subject of this research. On the other hand, by studying poetic works of Attar,we clearly find his previlieged attitude to the process of Human's creation and his descending to the earth . Now, this question arises that how is his idea about Human descending from the court of God and what structure it has? The present research is based on a descriptive way and content analysis method and is designed to provide an answer to this question. Discoveries show that presented interpretation about descending of man indicate Attar's multidimensional look to the man's descending and also makes a collection that can be called clustered  interpretation.

 

Key words: Human's descending, interpretation, multi-dimensional, Attars' poems.

 

Introduction

In approach to Quran and narrations, not only Attar has the common benefits from them but also he has taken the act of interpretation. Amongst his distinguished interpretations is the multi-faceted interpretations of one subject which will be referred to as ‘Prismatic Interpretation’ in this writing; an interpretation in which the interpreter looks at a subject from two or more facets and each time gives a different opinion comparing to the previous one.

 

Purpose

This research aims to study the performance of Attar Nishapuri at the moments of his encounter with verses regarding Adam’s fall and engage in analyzing and explanation of his Quranic interpretations in order to demonstrate an example of his prismatic interpretations to the reader.

 

Research Methodology

To achieve the aforementioned purpose, this research uses descriptive-analytic methodology to introduce an example of Attar’s prismatic interpretations.

 

Findings

Researches and studies show that Attar with his hermeneutic view has turned his hand to a special kind of interpretation which differs with other interpretations; a unique kind which is created based on his multi-dimensional point of view, and we name it as ‘Prismatic Interpretation’.

 

Results

Attar’s view which is interpretational toward verses and narrations becomes (prismatic) multi-dimensional in many cases; i.e. he looks at a subject from different angles and each times gives a different interpretation with the previous one. By studying this style feature in his poems with focus on “Adam’s fall”, it was clearly recognized that based on his theosophical and rhetorical interpretations and particularly with the use of poetical aetiology industry for the single subject of “Adam’s fall” has mentioned different factors and reasons: avoiding evil eye, novelty, servitude and submission statement, religion’s pain, escape from nearness pain, greed and divine fate.  This style of interpretation in which a different aspect is taken each time and a different interpretation is given, we call prismatic interpretation. Also, we found that the collection of interpretation given in regard to Adam’s fall, in addition to the fact of Attar’s prismatic view toward Adam’s fall forms a collection that can be called clustered interpretation.

 

References

  1. The Holy Quran
  2. Imam Ali, (1994), Nahj al-Balagha, by Seyyed Razi, translated by Seyyed Jafar Shahidi, fourth edition, Tehran, publication and education of Islamic revolution.
  3. Imam Ali, (2008), Ghurar Al-Hikam Wa Durar Al-Kalim vol. 2, compilation by Naseh Al-Din Abdul Wahed Amedi, translated by Seyyed Hashem Rasouli Mahallati, tenth edition, Tehran, Islamic Culture publication office.
  4. Ibn Abi Jomhur, Mohammad Ibn Zein Al-Din, (1984), عوالی اللثالی العزیزیه فی الاحادیث الدینیه, research and correction by Mojtaba Araqi vol. 4, tenth edition, Qom, Dar Seyyed Al-Shohada
  5. Abd-Al-Jalil Ibn Abd-Al-Alkarim Salem. (2018), theoretical and practical interpretation from Al-Ghazali’s perspective, translated by Batul Vaez, first edition, Tehran, Allameh Tabataba’i university.
  6. Ahmadi Babak, (2017), structure and interpretation of text, eighteenth edition, Tehran, center.
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  8. Baqli Shirazi, Ruzbihan, (1982), Sharh Shathiat, with artistic correction of Korbin, first edition, Tehran, Tahuri.
  9. Bayat, Mohammad Hosein, (2013), “Hermeneutics and interpretation of the Holly Quran verses”,  Seraj Munr Journal, No. 7, pp. 10-47.
  10. Pour Namdarian, Taghi, (1989), Secret and secretive stories in Farsi literature, third edition, Tehran, scientific and cultural.
  11. Hasani, Seyyed Hamid Reza, (2005), Humanities hermeneutics, An introduction to Wilhelm Dilthey hermeneutics, Iranian Journal of Islamic Education, No. 1, pp. 103-120.
  12. Razi, Najm-Al-Din, (1987), Mersad-Al-Mabad, by Mohammad Amin Riahi, third edition, Tehran, scientific and cultural.
  13. Shafie Kadkani, Mohammad Reza, (2013), Rastahkiz Kalemat, second edition, Tehran, Sokhan.
  14. Attar Nishapuri, Farid-Al-Din Mohammad, (1987), Divan Attar, by Taghi Tafazzoli, fourth edition, Tehran, Scientific and Cultural.
  15. (2013), Mantegh-Al-Teir, corrected by Mohammad Reza Shfiei Kadkani, eleventh edition.
  16. (2014 A), Asrar-Nameh, corrected by Mohammad Reza Shfiei Kadkani, sixth edition, Tehran, Sokhan.
  17. (2014 B), Mosibat-Nameh corrected by Mohammad Reza Shfiei Kadkani, eleventh edition, Tehran, Sokhan.
  18. Karl, Alexis, (1970), Unknown human being, translated by Parviz Dabiri, fifth edition, Isfahan, Taeid.
  19. Corbin, Henry, (2017), Land of heaven, translated by Insha-Allah Rahmati, first edition, Tehran, Solia.
  20. Mojtahed Shabestari, Mohammad, (2015), Hermeneutic, Book, and Tradition, eighth edition, Tehran, Tarh Noe.
  21. Majlesi, Mohammad Bagher Ibn-Mohammad Taghi, (1982), Bahar-Al-Anvar, vol. 8, the collective effort of some researchers, without printing turn. Beirut. دار احیا التراث العربی
  22. Maerefat, Mohammad Hadi, (2009), Olum Qurani, tenth edition, Qom, Tamhid cultural institute.
  23. Meibodi, Abolfazl Rashid-Ad-Din, (2010), Kashf-Al-Asrar Wa Eddat-Al-Abrar, by Ali Asghar Hekmat, eighth edition, Tehran, Amir Kabir.
  24. Naser Khosro Ghobadiani, (2005), Wejheye Din, second edition, Tehran, Asatir.
  25. Nasafi, Aziz-Al-Din, (2014), Ketab-Al-Ensan-Al-Kamel, corrected by Marijan Mole and introduction of Henry Corbin, introduction translated by Zia-Al-Din Dehshiri, 12th edition, Tehran, Tahouri and Iranology association of France in Tehran.

 

 

Keywords

Main Subjects

  1.  References

    1. The Holy Quran
    2. Imam Ali, (1994), Nahj al-Balagha, by Seyyed Razi, translated by Seyyed Jafar Shahidi, fourth edition, Tehran, publication and education of Islamic revolution.
    3. Imam Ali, (2008), Ghurar Al-Hikam Wa Durar Al-Kalim vol. 2, compilation by Naseh Al-Din Abdul Wahed Amedi, translated by Seyyed Hashem Rasouli Mahallati, tenth edition, Tehran, Islamic Culture publication office.
    4. Ibn Abi Jomhur, Mohammad Ibn Zein Al-Din, (1984), عوالی اللثالی العزیزیه فی الاحادیث الدینیه, research and correction by Mojtaba Araqi vol. 4, tenth edition, Qom, Dar Seyyed Al-Shohada
    5. Abd-Al-Jalil Ibn Abd-Al-Alkarim Salem. (2018), theoretical and practical interpretation from Al-Ghazali’s perspective, translated by Batul Vaez, first edition, Tehran, Allameh Tabataba’i university.
    6. Ahmadi Babak, (2017), structure and interpretation of text, eighteenth edition, Tehran, center.
    7. Akrami, Mir-Jalil and Hadi Dini, (2018), “Mystical Manifestation of ‘self’-fight in Attar’s Masnavis”, Farsi language and literature university of Tabriz, No. 238, pp. 27-48
    8. Imami Jomeh, Seyyed Mahdi, (2005/1383SH), Ayn al-Quzat in modern hermeneutic mirror, research-scientific journal of Faculty of Literature and Humanities of Isfahan, second series, No. 39, pp 21-34.
    9. Baqli Shirazi, Ruzbihan, (1982), Sharh Shathiat, with artistic correction of Korbin, first edition, Tehran, Tahuri.
    10. Bayat, Mohammad Hosein, (2013), “Hermeneutics and interpretation of the Holly Quran verses”,  Seraj Munr Journal, No. 7, pp. 10-47.
    11. Pour Namdarian, Taghi, (1989), Secret and secretive stories in Farsi literature, third edition, Tehran, scientific and cultural.
    12. Jame-Al-Ahadis 3/5, (2014/1392SH), The comprehensive culture of prophet and Ahlul-Beit narrations, Qom, Islamic sciences computer research center.
    13. Jame-Al-Tafasir Noor 1/2, Holly Quran multimedia encyclopedia, (undated), Qom, Islamic sciences computer research center.
    14. Hasani, Seyyed Hamid Reza, (2005), Humanities hermeneutics, An introduction to Wilhelm Dilthey hermeneutics, Iranian Journal of Islamic Education, No. 1, pp. 103-120.
    15. Hosoomi, Vali-Allah, (2013/1391SH), Interpretation and Explanation of Narratives in Amali Seyyed Morteza's Book, Nagh-o-Nazar, No.68, pp 117-138.
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    17. Dehkhoda, Ali Akbar. (1994/1372SH), Dehkhoda Dictionary, first edition, Tehran university, Tehran.
    18. Razi, Najm-Al-Din, (1987), Mersad-Al-Mabad, by Mohammad Amin Riahi, third edition, Tehran, scientific and cultural.
    19. Shafie Kadkani, Mohammad Reza, (2013), Rastahkiz Kalemat, second edition, Tehran, Sokhan.
    20. Attar Nishapuri, Farid-Al-Din Mohammad, (1987), Divan Attar, by Taghi Tafazzoli, fourth edition, Tehran, Scientific and Cultural.
    21. (2013), Mantegh-Al-Teir, corrected by Mohammad Reza Shfiei Kadkani, eleventh edition.
    22. (2014 A), Asrar-Nameh, corrected by Mohammad Reza Shfiei Kadkani, sixth edition, Tehran, Sokhan.
    23. (2014 B), Mosibat-Nameh corrected by Mohammad Reza Shfiei Kadkani, eleventh edition, Tehran, Sokhan.
    24. Karl, Alexis, (1970), Unknown human being, translated by Parviz Dabiri, fifth edition, Isfahan, Taeid.
    25. Corbin, Henry, (2017), Land of heaven, translated by Insha-Allah Rahmati, first edition, Tehran, Solia.
    26. Mojtahed Shabestari, Mohammad, (2015), Hermeneutic, Book, and Tradition, eighth edition, Tehran, Tarh Noe.
    27. Majlesi, Mohammad Bagher Ibn-Mohammad Taghi, (1982), Bahar-Al-Anvar, vol. 8, the collective effort of some researchers, without printing turn. Beirut. دار احیا التراث العربی
    28. Maerefat, Mohammad Hadi, (2009), Olum Qurani, tenth edition, Qom, Tamhid cultural institute.
    29. Meibodi, Abolfazl Rashid-Ad-Din, (2010), Kashf-Al-Asrar Wa Eddat-Al-Abrar, by Ali Asghar Hekmat, eighth edition, Tehran, Amir Kabir.
    30. Naser Khosro Ghobadiani, (2005), Wejheye Din, second edition, Tehran, Asatir.
    31. Nasafi, Aziz-Al-Din, (2014), Ketab-Al-Ensan-Al-Kamel, corrected by Marijan Mole and introduction of Henry Corbin, introduction translated by Zia-Al-Din Dehshiri, 12th edition, Tehran, Tahouri and Iranology association of France in Tehran.