Fariddu'ddin 'Attar - Taz'kirat-i al-awliya'

Цитата:
Attar Nishapuri (Persian: عطار نیشاپوری or Abū Hamīd bin Abū Bakr Ibrāhīm (born 1145-46 in Nishapur – died c. 1221), much better known by his pen-names Farīd ud-Dīn (Persian: فریدالدین) and ‘Attār (Persian: عطار - the pharmacist), was a Persian Muslim poet, Sufi, theoretician of mysticism, and hagiographer.

Biography

Information about Attar's life is rare. He is mentioned by only two of his contemporaries, `Awfi and Khadja Nasir ud-Din Tusi. However, all sources confirm that he was from Nishapur, a major city of medieval Khorasan (now located in the northeast of Iran), and according to `Awfi, he was a poet of the Seljuq period. It seems that he was not well known as a poet in his own lifetime, except at his home town, and his greatness as a mystic, a poet, and a master of narrative was not discovered until the 15th century.[1]

Life

`Attar's mausoleum in Nishapur, Iran

`Attar was probably the son of a prosperous chemist, receiving an excellent education in various fields. While his works say little else about his life, they tell us that he practiced the profession of pharmacy and personally attended to a very large number of customers.[1] The people he helped in the pharmacy used to confide their troubles in `Attar and this affected him deeply. Eventually, he abandoned his pharmacy store and traveled widely - to Kufa, Mecca, Damascus, Turkistan, and India, meeting with Sufi Shaykhs - and returned promoting Sufi ideas.[2]

`Attar's initiation into Sufi practices is subject to much speculation and fabrication. Of all the famous Sufi Shaykhs supposed to have been his teachers, only one - Majd ud-Din Baghdadi - comes within the bounds of possibility. The only certainty in this regard is `Attar's own statement that he once met him.[3]

In any case it can be taken for granted that from childhood onward `Attar, encouraged by his father, was interested in the Sufis and their sayings and way of life, and regarded their saints as his spiritual guides.[4]

`Attar reached an age of over 70 and died a violent death in the massacre which the Mongols inflicted on Nishabur in April 1221.[1] Today, his mausoleum is located in Nishapur. It was built by Ali-Shir Nava'i in the 16th century.

Like many aspects of his life, his death, too, is blended with legends and speculation. A well-known story regarding his death goes as follows:

`Attar was taken prisoner by a Mongol during the invasion of Nishabur. Someone soon came and tried to ransom him with a thousand pieces of silver. `Attar advised the Mongol not to sell him for that price. The Mongol, thinking to gain an even greater sum of money, refused the silver. Later, another person came, this time offering only a sack of straw to free him. `Attar then told the Mongol to sell him, for that was all he was worth. Outraged at being made a fool, the Mongol cut off `Attar's head.
Teachings

The thought-world depicted in `Attar's works reflects the whole evolution of the Sufi movement. The starting point is the idea that the body-bound soul's awaited release and return to its source in the other world can be experienced during the present life in mystic union attainable through inward purification.[5] By explaining his thoughts, the material uses is not only from specifically Sufi but also from older ascetic legacies. Although his heroes are for the most part Sufis and ascetics, he also introduces stories from historical chronicles, collections of anecdotes, and all types of high-esteemed literature.[1] His talent for perception of deeper meanings behind outward appearances enables him to turn details of everyday life into illustrations of his thoughts. The idiosyncrasy of `Attar's presentations invalidates his works as sources for study of the historical persons whom he introduces. As sources on the hagiology and phenomenology of Sufism, however, his works have immense value.

Judging from `Attar's writings, he viewed the ancient Aristotelian heritage with skepticism and dislike.[6][7] Interestingly, he did not want to uncover the secrets of nature. This is particularly remarkable in the case of medicine, which fell within the scope of his profession. He obviously had no motive for showing off his secular knowledge in the manner customary among court panegyrists, whose type of poetry he despised and never practiced. Such knowledge is only brought into his works in contexts where the theme of a story touches on a branch of natural science.

Poetry

`Attar speaks of his own poetry in various contexts including the epilogues of his long narrative poems. He confirms the guess likely to be made by every reader that he possessed an inexhaustible fund of thematic and verbal inspiration. He writes that when he composed his poems, more ideas came into his mind than he could possibly use.[8] He also states that the effort of poetical composition threw him into a state of trance in which he could not sleep.[9]

Like his contemporary Khaqani, `Attar was not only convinced that his poetry had far surpassed all previous poetry, but that it was to be intrinsically unsurpassable at any time in the future, seeing himself as the “seal of the poets” and his poetry as the “seal of speech.”[10]

Tadhkirat al-awliya

Tadhkirat al-Awliya or Tadhkerat al-Awliya (Arabic: تذکرة الاولیا‎, literally "Biographies of the Saints") is a 72-chapter book written by the mystic and poet Attar about the life of famous Sufi people and their miraculous deeds (Karamats). This is probably the only work of Attar written as prose. It starts with a biography of Imam Jafar Sadiq , the Sixth Imam of Shia and ends with one of Mansur Al-Hallaj's , the Sufi Martyr. Although the title of the book is in Arabic , the text is in Persian.

Цитата:
ذکرة الاولیا
از ویکی‌پدیا، دانشنامهٔ آزاد
پرش به: ناوبری, جستجو

تذکرة الاولیا کتابی‌ست به نثر ساده و در قسمت‌هایی مسجع از عطار نیشابوری. عطار شرح 72 تن از اولیا، عارفان و مشایخ تصوف را با ذکر مکارم اخلاق، مواعظ و سخنان حکمت آمیزشان در این کتاب به تحریر آورده است. عطار در تحریر تذکرةالاولیا از کتاب کشف‌المحجوب (هجویری) از جلابی هجویری و طبقات‌الصوفیه از عبدالرحمن سلمی بهره جسته است. این کتاب در سال‌های آخر سده ششم تألیف شده است. عطار در این کتاب از کسانی چون امام صادق، اویس قرنی، ابراهیم ادهم، رابعه عدویه، ابوحنیفه، امام شافعی، احمد حنبل و محمد باقر یاد کرده است.

بعدها ذکر 25 نفر دیگر به این کتاب اضافه شد. اما در اینکه ایا آنها نیز از عطار هستند شک هست.[نیازمند منبع] او با اینکه سنی مذهب بود، علاقه عمیق به امامان شیعه داشت. تذکره‌الاولیا با ذکر امام صادق شروع شده و با ذکر امام محمد باقر پایان

Поделитесь записью в соцсетях с помощью кнопок: