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Durham E-Theses Mystical doctrines of Far©d-ud-D©nAtt©ar(based on his Mantiq-ut-Tair ) Basu, Sobharani How to cite: Basu, Sobharani (1966) Mystical doctrines of Far©d-ud-D©n Att©ar(based on his Mantiq-ut-Tair ), Durham theses, Durham University. Available at Durham E-Theses Online: http://etheses.dur.ac.uk/8076/ Use policy The full-text may be used and/or reproduced, and given to third parties in any format or medium, without prior permission or charge, for personal research or study, educational, or not-for-prot purposes provided that: • a full bibliographic reference is made to the original source • a link is made to the metadata record in Durham E-Theses • the full-text is not changed in any way The full-text must not be sold in any format or medium without the formal permission of the copyright holders. Please consult the full Durham E-Theses policy for further details. Academic Support Oce, Durham University, University Oce, Old Elvet, Durham DH1 3HP e-mail: [email protected] Tel: +44 0191 334 6107 http://etheses.dur.ac.uk 2 ABSTRACT Thesis for the Ph.D. Degree of Durham University entitled Mystical Doctrines of Farid-ud-Din Attar (Based on his Mantiq-ut-Tair). The work entitled "Mystical doctrines of Farid-ud-Din ^ttar (Based on his Mantiq-ut-Tair), has been written, in order to analyse and explain thoroughly, the Sufic views of a poet, who was considered to be better than the celebrated Sufi poet Rumi". fcAttar is the nom-de-plume of Sheikh Farid-ud- Din of Nishahnr, a famous district of Khurasan in Iran, who lived in the 12th and 13th centuries A.D. and was a renowned ' practical) Sufi-Saint of his times. Mah^iq-ut-^air is his best composition, representing him as a great Sufi and a ^irst-rate poet of ithe Persian language; but nevertheless, it has not received the proper attention of the scholars. The extant interpretations of the book are very defective and misguiding. The.present work, divided into four main chapters, is intended to evaluate the contribution of 'Attar to the Sufic literature. In the first chapter, his biography has been gleaned from the. original and authentic Persian and Arabic sources along with the poet's own sayings as recorded in his own verses. * -* ffffliMM!T«Bi« pin i y ^ . • . • • • ' • The second chapter contains a critical account of the origin and development of Suf ism uj^to the time of *>ttar, in order to show the shape of the movement as found by "Attar. Different.standard works on Sufism, in Jtoglish, Persian, Arabic, Urdu and Hindi, have been consulted in Its prepare- :• tion. 1 • • ' .. She \third chapter .comprises a thorough and critical -analysis of Attarrs mystical doctrines, in general, as-well, as, with special reference to his Mantlq-ut-Talr. In fact, it is a comparative study of 4ttar, comparing and contrasting his Sufic conceptions with the parallel ideas in other reli- gions viz., Buddhism, Hinduism, Christianity, Judaism etc. The fourth and the last part of the book is a recapitu- • \ lation of what has been discussed and explained in the prece- ding chapters, bringing out the focal points of Attar's mystical theories and experiences. An exhaustive work on^attar has been conspicuous by * • its absence. The present"volume is a humble effort to fill up that gap'. mmm, DOOTRIRSS OF FAIID-TO-DIH (Bated en hit ttantiq-nt-yajr) 80B8ABAKI BASU The copyright of this thesis rests with the author. No quotation from it should be published without his prior written consent and information derived from it should be acknowledged. Thesis submitted for the Degree of Ph.D» tfalYersity of Durham Oetober 10* X966. * ^ABKB OP Q0H!KS3tTS Page 1* toheme of transliteration J ft* Abstract ••• 3* Brefaee ... 4. Chapter I t J/J. Farid-ud-Dln ^Attar ••• (Life and work*) 6. Chapter %l I fiuf iam / . • 6a (It* Development upto Attar) »7 6* Chapter III i Hystloal ifretrliiei of 'Attar (with reference to ••• |gT Mantiq«ttt>!gair) 7. Chapter IV • 8» Bibliography lf5x-Jffy mm 1 FA«iD-UD-DiH 'ATI** ^ 1630*1 AJTO W0BK8 OF • *v MB** it df $04 « g* §«4 *nd *to :7i-?te!B*••* f^fitlAfi' *4 * 29* tiff ^fiMr^M^MM*.^ *$* *hr iioond Vility i f h« Ttliey of 1,0V. - 41. Ih fa&*yi to faWiiy if- • ; fi •'"th Valley t Xh« Villty of Baity - 44r Tht filxih l#y i vai«y of A»az«.nt - 46, Thi e*T«fith CHAPTBa IT* BIBLIOGHAPHX •»•»«* I ' a. .</ A \ • z ; f A: i » i * i k i vtfc i j c4v I • I t; to :•! V j ol 3-, •! > JL • > • r / 0 : m w- v J * ft 0 'J' (S ; • • j » pee*06«|«i4***< ;^r' • fi&jpfrfc^ tl» | lived in t he ^ ini i3«h 4entwi»* ^ '... j ' p^i^^i^a^;^ hie tiaeaV i^M^ii^y^;:ii hit IMW% •.. eoapoiition, *eprenting hi» ^ i iiwil: j(^lvtiid'.il7^»it ptitifer.. peet ©f'.iM'^rMiw- iangtt*g*| • iig$ neir»*te*Ui»»•i* 1«» nef r - -^-^ jeeoitod tb* p W «f the *«h*la*f, f la* *^«it v '. ittte*pretfti0Bl or tat wsd «i*faiding» •' - intiBM;:^:»Mmtt^^ oeatrifetttiea *f^tjfr;^ • Xit«ratu**> In • the fii*t efeaptfy, nil. biography Mi btifr.' - [ • glaa»«d f W8 the **iginal aj^<<^ ' : MUNtorift^ :•• j owi. iwiog »••' ' order '•t*.: § tow '*Mp>it : 3fa« third «h*pt«r * - ^rot*f£ •.v^.-..:.;f^" V.M-: lotion ^ita^ ;. dlai oh*pt*M* ta^ltiir 3 Since ay early academic oareer, X havo boon Interested in the deeper study of myatialsa in different religions. Hindu myatioiaa was ay favourite aubjeot throughout my eollego days | and it waul an ardent desire of aine to understand and , i!, grasp the easenoe of the jalamie My«tiois«^ ,o^.f|®^^w*•i^•.• '^ it tat popularly known to the Bngliah reader, in order to know the bia£» similarities in the Uat of thought of the two major ; religion* of the world* ;i In 1963, my husband, Kr. A. Baau ,tho Spalding £©oturer j In the university of Durham, took no to England and it was In this country that; my long*cheriahed doalx* of studying Suf Ism was, at long la*-** fulflllod* , Uho Univeraity of Durham offered j me a chance to concentrate on a fuflo topio, and learn the ' •. • language, (l.e» Persian) which la the main vehicle of expre- aaion of the three1 of the greatest «ufi*poota that lalam hat evor produced• Igot myself onrolled aa a researoh soholar in the Department of Persian and jalamio Studiee and atarted my wojfk o»/A$ta*'a; Jfamoua myatleed poem, ^..Ml^ttyrt^ft..^ The reason for taking up this poet as a apodal study, ia U ffait/&^aV and Haf iz. ' ' " . j simple* I had been muoh Impressed by Mr* Nloholson's renderings of the celebrated ftaanavi of Maulana-i-Rum* 4fhe senior contemporary and the poet, who was considered a i *' • . to be preferable and mora capable by Bumi himself, was a tilt to bo fully explained to the English reader, it tar is the pen-name of Khwaja Parid-ud*Dln/ of Nishabur in 3tran, whose Masnavis (long mystical poems) have come down, throughout, as the Ideal poems, containing and explaining the mystical doctrines and experiences in a very lucid style yan^q-ut^a^r. is deoidedly the beat work of this Sufi- poet and represents him as a great exponent of the islamic Mysticism• With thla Mental background, it was but natural for me to accept gladly the present topic i.e."Mystical doctrines of ?arid*ud-Dln fcttar baaed on his Mau.tio»uif»yairw as the topic of my ph.D. thesis in the University of Durham, when it was suggested by one of my teachers Dr* F.Rahman, the then teoturer in Persian In the School of oriental Studies in the same University. The topic necessitated the study of language and I started learning Persian from Dr. F. Rahman, which* in the long run, proved to be a very laborious but fruitful adventure* After a year or so I found myself translating the b|antiq*»ut*»yalr. with the help of my teacher j and it was 8 • «'A^ar went about the seven cities of love, while we are atlll at a turning of one afreet". .'• •'5 perhaps the greatest pleasure of^m^ summer of 1966 Pr6f • Arberry of the Cambridge Qhiversity very kindly approved and corrected About two hundred verses df this poemt translated by ae f rem the ortg^ - tea*, and gave me lome definite instructions regarding the method of translation. thi»-advice* ;%io;: this day, ha» proved to b« of immense My next teacher and guide was^^^ Assistant librarian of the School of Oriental Studies in the Durham University, who was a profound scholar of oriental languages and learning, BO taught «e the Persian language ai well as the literature an4, in a short while, tho tempo of my work en (Attar waa sot* Now, the next stage appeared beforo me• A study of the origin and evolution of the Islamic Mysticism < -was ah imperative need if•ri::.woro- tO'vU»do*i;tan^ the depth of 'Altar's thoughts, 1 started from a scratch, but progressed rapidly. The books were not readily avail• able and some.-..of then woro really muoh-sought-aftor. % toured the whole of England and France,. visting the book •hops and their basements. This physical exercise, through• out my stay of toee years in Jto gland l»e. J to Jan.
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    Advances in Language and Literary Studies ISSN: 2203-4714 www.alls.aiac.org.au Comparative Comparison Between The Characters of Jamie’s Tale of (Salamon & Absal) and Avicenna ’s Hayy Ebn Yaqzan and Andalusian Ebn Tofeyl’s Hayy Ebn Yaqazan Mehdi Ebrahimi Hossein Ali Kennedy1*, Ali Asghar Halabi2 1Department of Persian Language and Literature, Islamic Azad University Central Tehran Branch, Tehran, Iran 2Islamic Azad University Central Tehran Branch, Tehran, Iran Corresponding Author: Mehdi Ebrahimi Hossein Ali Kennedy, E-mail: [email protected] ARTICLE INFO ABSTRACT Article history Brilliant models of allegory and secretive tales are observable in mystical and philosophical Received: January 28, 2017 works of Persian literature in verse and prose. Avicenna is the first person who has written Accepted: August 19, 2017 the philosophical tale of Hayy Ebn Yaqzan in mystical clothing and symbolic style. In this Published: August 31, 2017 philosophical and symbolic epistle, Avicenna has represented evolution stages of human in request of hidden secrets and sublime insight and spiritual life, and in travers of behavior stages Volume: 8 Issue: 4 he became aware of the truth that there is a spiritual life other than corporeal life. Therefore Advance access: August 2017 he is guided to spiritual world by sense and by the help of active wisdom. Then Andalusian Ebn Tofeyl has combined Avicenna ’s tales of Hayy Ebn Yaqzan and Salamon & Absal and Conflicts of interest: None recompiled it in a symbolic form and wrote it out with philosophical array. In this tale Hayy Ebn Funding: None Yaqzan was grown alone in an island and he was attracted by comprehension and perception of the reality by external senses, recognition of palpable worlds and by discovery.
  • CHAPTER II. DISCUSSION of the PROBLEM and SOLUTION Here

    CHAPTER II. DISCUSSION of the PROBLEM and SOLUTION Here

    CHAPTER II. DISCUSSION OF THE PROBLEM AND SOLUTION Here are the data found through literature review which explains about all the journey of Rumi on turning to Sufi mystic and Poet: II. 1 A Brief Introduction of Rumi Maulana Rumi was born in Persian Empire, on Eastern shores in Balkh city that is current Afghanistan on September 30, 1207. In order to avoid the Mongol’s invasion his family moved to Turkey and settled in the city today known as Konya. In the first years of 2000 Maulana Jalaluddin Rumi had known to be one of the most readable Persian poets on the West. People say he is on the same level as Mozart, Beathoven and Shakespeare for his talent and creativity. In our time, countries such Iran, Turkey and Afghanistan call the Sufis their national poets, but none of these countries actually existed at that time. Iran was known as Persian Empire, with its monarchy, and the area of this empire was much larger than today. This territory now includes the territories of modern countries of Iran, Afghanistan, as well as parts of Pakistan, Turkmenistan, Tajikistan, Uzbekistan, Turkey and Iraq. Turkey was not yet formed, and Afghanistan was part of the province of Khorasan in the old Persian Empire. In general, Rumi's life story is full of intrigues and drama, mixed with intense creative flashbacks. Rumi was a charming, wealthy nobleman, a brilliant theologian, a law professor and intelligent, wise scientist, who, at the age of thirty, met a wild man Shams. Rumi himself said that after meeting with Shams, he has changed from an ordinary student to a scientist, who realized that he was a seeker of passion for truth and universal love (Shahram Shiva 2018).