247 research outputs found
Putting the ‘Research’ into Research Librarian
No full textLibrarians in academic libraries are required to support the activities of researchers during the entire scholarly communication life cycle. Although we have a deep understanding of all the stages of the process, we have not often directly experienced it for ourselves. The authors of this paper sought out the opportunity to participate in a research project in order to give them a new perspective on the research process and deepen their credibility with the academics they support. Lessons learned during this process may help other librarians decide if they would like to pursue similar opportunities.Nel Duffield, Helen Attar and Jaime Royal
O Vôo Místico de Attar: Uma Análise Sobre “A Linguagem dos Pássaros”
No full textThis article analyzes the work “The Language of the Birds” by the Iranian poet Farid ud-Din Abu Hamad Mohâmmed, best known as Attar. The chosen approach consists first of a brief presentation of the principles of Sufism, of the author and the work itself. This then makes possible to draw a parallel between the symbolisms found in the poem and mystical experience as lived by the Sufis.Este artigo analisa a obra “A Linguagem dos Pássaros” do poeta iraniano Farid ud-Din Abu Hamad Mohâmmed, mais conhecido como Attar. O enfoque acontece a partir de uma breve apresentação dos princípios do sufismo, do autor e da obra em questão, tornando possível traçar um paralelo entre os simbolismos presentes no poema e a vivência da experiência mística pelos sufistas
İzharul Esrar kitabının açıklaması olan Netaicul Efkar'ın üzerine yazılan el yazması olan Attar Şerhi
No full textİzharul Esrar kitabının açıklaması olan Netaicul Efkar'ın üzerine yazılan el yazması olan Attar şerhinin önemine binayen. Müellifin hayatını kısaca söylemek lazım, sonra el yazmaların önemi üzerine konuşacağım: İsmi: Hasan Bin Muhammed Bin Mahmut Attar'lı Kahire'de hicri 1182'de doğdu, aslen Faslıdır. Üstadın Şam, İstanbul ve Arnavutluk seyahetleri olmuştur. Üstad Hasan El Attar ezherin baş müderrisi olmadan evvel bile büyük bir şöhrete kavuşmuştur. Hicri 1246 yılından ezher Baş Müderrislik boşaldığında bu göreve açık bir şekilde en büyük aday o oldu. Muhammed Ali bu büyük göreve onu getirdi. Ezher Üniversitesinin 16. Baş Müderrisi o oldu. Kahire'de Hicri 1250 ölünceye kadar El Ezher de Baş Müderrislik yaptı. Tabi ki ölmeden önce akılları ve kulakları edebi ve ilmi cihetle doldurdu. Araştırmacı ve ilim sahibi bir grubu yetiştirdikten sonra da vefat etti. İbni Attar'ın haşiyesinin el yazması olma önemi: Hasan Attar geniş bilgi derin kültür, derin anlam çıkarabilendi, her ilimden haberdardı, nahiv ilminde kitapları çoktu, en meşhuru Netaicul Efkar üzerine de olan attar haşiyesi idi, onun için bu kitaptan bir bölüm tahkik etmek istiyorum. Bu el yazması en nefis ve değerli nahiv kitaplarındandır. Müellif bu kitabında geniş çaplı ele almış nahiv konuları ile tek yetinmemiştir, Sarf, Balağat vb. konuları da ele almıştır. Ayet, Hadis, Arap Şiiri delil olarak çok kullanmıştır.İbn Manzür Lisanul arabi gibi önemli kaynakları anlamlar için değerlendirmiştir. El yazması haşiyeinin bir önemi de kolay anlaşılır, hassas, geniş çaplı, konuyla alakalı ne varsa ele almıştır. Müeelliflerin görüşlerini özel fikri ile ele alıp en doğrusunu yapmıştır . Şimdiye kadar derin alimler bile ona el uzatmaması el yazmasının önemini gösteriyor. Bu ilmi değeri yüksek olan el yazması Müellif Hicri 1222'de yazmıştır. Bundan dolayı bunun tahkikini yazıp gün yüzüne çıkarmasını istiyorum ki ilim ehli, ondan fayda görsünler.To illustrate the importance of the manuscript ((Attar's footnote in explaining the results of ideas in explaining the revelation of secrets)), there must be a brief summary of the life of the author, and then talk about the importance of the manuscript, on that matter, I say: The author is named Hassan bin Mohammed bin Mahmoud al-Attar, who was born in Cairo in 1182 AH, from a Moroccan origin. The author had trips to Damascus, Istanbul and Albania. Sheikh Hassan al-Attar has earned a good reputation even before he got the prestigious position in Al-Azhar. When Al-Azhar Sheikh post was available in 1246, Sheikh Hassan al-Attar was the leading candidate for the post. Thus, Fullah Muhammad Ali had awarded him this great position as he had a great confidence in his skills. The Sheikh was the sixteen elders of Al-Azhar Mosque. He has remained the sheikh of Al-Azhar until he died in 1250 AH in Cairo. The sheikh had stayed in his post because he had rich knowledge in literature, deep culture, and eloquent rhetoric. During his life, he filled the minds and ears of his listeners with his outstanding literary and scientific ideas and had raised a distinguished group of leading scholars and researchers. The importance of the manuscript of Ibn al-Attar's footnote: Imam al-Attar, may God have mercy on him, was knowledgeable, deeply cultured and had participated in different disciplines. He had many works in grammatical science and perhaps the most famous of his books is: ((Attar's Footnote to Explain the Results of Ideas)) that I would like to complete a part of it. This manuscript is one of the valuable and precious annotations in grammatical science. The author had not only explained the grammatical issues but also explained morphological and rhetorical questions, etc. He had cited many verses of the Koran, Hadith and Arabic poetry, in order to explain the meanings of the most important sources of language. He had also explained the meanings of the most important linguistic sources based on Ibn Al-Manzor's book 'Lisan Al-Arab'. The importance of the manuscript of the footnote of Attar is characterized by the Sheikh's style of writing, precision and digression in order to cover all aspects of the subject, and the implementation of his own idea when dealing with the work of the previous authors, and strive in what is believed to be right. The importance of this manuscript is that it has not been researched yet. It is a manuscript of scientific importance. It was written in the author's handwriting in 1222 AH, and it is clear, so I would like to participate in achieving this manuscript so it comes to light and benefits other scholars. 1955
İzharul Esrar kitabının açıklaması olan Netaicul Efkar'ın üzerine yazılan el yazması olan Attar Şerhi
No full textİzharul Esrar kitabının açıklaması olan Netaicul Efkar'ın üzerine yazılan el yazması olan Attar şerhinin önemine binayen. Müellifin hayatını kısaca söylemek lazım, sonra el yazmaların önemi üzerine konuşacağım: İsmi: Hasan Bin Muhammed Bin Mahmut Attar'lı Kahire'de hicri 1182'de doğdu, aslen Faslıdır. Üstadın Şam, İstanbul ve Arnavutluk seyahetleri olmuştur. Üstad Hasan El Attar ezherin baş müderrisi olmadan evvel bile büyük bir şöhrete kavuşmuştur. Hicri 1246 yılından ezher Baş Müderrislik boşaldığında bu göreve açık bir şekilde en büyük aday o oldu. Muhammed Ali bu büyük göreve onu getirdi. Ezher Üniversitesinin 16. Baş Müderrisi o oldu. Kahire'de Hicri 1250 ölünceye kadar El Ezher de Baş Müderrislik yaptı. Tabi ki ölmeden önce akılları ve kulakları edebi ve ilmi cihetle doldurdu. Araştırmacı ve ilim sahibi bir grubu yetiştirdikten sonra da vefat etti. İbni Attar'ın haşiyesinin el yazması olma önemi: Hasan Attar geniş bilgi derin kültür, derin anlam çıkarabilendi, her ilimden haberdardı, nahiv ilminde kitapları çoktu, en meşhuru Netaicul Efkar üzerine de olan attar haşiyesi idi, onun için bu kitaptan bir bölüm tahkik etmek istiyorum. Bu el yazması en nefis ve değerli nahiv kitaplarındandır. Müellif bu kitabında geniş çaplı ele almış nahiv konuları ile tek yetinmemiştir, Sarf, Balağat vb. konuları da ele almıştır. Ayet, Hadis, Arap Şiiri delil olarak çok kullanmıştır.İbn Manzür Lisanul arabi gibi önemli kaynakları anlamlar için değerlendirmiştir. El yazması haşiyeinin bir önemi de kolay anlaşılır, hassas, geniş çaplı, konuyla alakalı ne varsa ele almıştır. Müeelliflerin görüşlerini özel fikri ile ele alıp en doğrusunu yapmıştır . Şimdiye kadar derin alimler bile ona el uzatmaması el yazmasının önemini gösteriyor. Bu ilmi değeri yüksek olan el yazması Müellif Hicri 1222'de yazmıştır. Bundan dolayı bunun tahkikini yazıp gün yüzüne çıkarmasını istiyorum ki ilim ehli, ondan fayda görsünler.To illustrate the importance of the manuscript ((Attar's footnote in explaining the results of ideas in explaining the revelation of secrets)), there must be a brief summary of the life of the author, and then talk about the importance of the manuscript, on that matter, I say: The author is named Hassan bin Mohammed bin Mahmoud al-Attar, who was born in Cairo in 1182 AH, from a Moroccan origin. The author had trips to Damascus, Istanbul and Albania. Sheikh Hassan al-Attar has earned a good reputation even before he got the prestigious position in Al-Azhar. When Al-Azhar Sheikh post was available in 1246, Sheikh Hassan al-Attar was the leading candidate for the post. Thus, Fullah Muhammad Ali had awarded him this great position as he had a great confidence in his skills. The Sheikh was the sixteen elders of Al-Azhar Mosque. He has remained the sheikh of Al-Azhar until he died in 1250 AH in Cairo. The sheikh had stayed in his post because he had rich knowledge in literature, deep culture, and eloquent rhetoric. During his life, he filled the minds and ears of his listeners with his outstanding literary and scientific ideas and had raised a distinguished group of leading scholars and researchers. The importance of the manuscript of Ibn al-Attar's footnote: Imam al-Attar, may God have mercy on him, was knowledgeable, deeply cultured and had participated in different disciplines. He had many works in grammatical science and perhaps the most famous of his books is: ((Attar's Footnote to Explain the Results of Ideas)) that I would like to complete a part of it. This manuscript is one of the valuable and precious annotations in grammatical science. The author had not only explained the grammatical issues but also explained morphological and rhetorical questions, etc. He had cited many verses of the Koran, Hadith and Arabic poetry, in order to explain the meanings of the most important sources of language. He had also explained the meanings of the most important linguistic sources based on Ibn Al-Manzor's book 'Lisan Al-Arab'. The importance of the manuscript of the footnote of Attar is characterized by the Sheikh's style of writing, precision and digression in order to cover all aspects of the subject, and the implementation of his own idea when dealing with the work of the previous authors, and strive in what is believed to be right. The importance of this manuscript is that it has not been researched yet. It is a manuscript of scientific importance. It was written in the author's handwriting in 1222 AH, and it is clear, so I would like to participate in achieving this manuscript so it comes to light and benefits other scholars. 1955
Perjalanan Mistik Tokoh Wallaili Wannahar dalam Novel Layla Karya Candra Malik (Kajian Sufistik Fariduddin Attar).
No full textAbstrak Penelitian ini dilatar belakangi oleh kenyataan bahwa novel dapat dijadikan wadah atau apresiasi atas pengalaman transendental yang memuat pengalaman hidup pengarangnya. Dalam Novel Layla ditemukan gambaran tetang pengalaman hidup manusia yang berbeda-beda. Pengalaman hidup dalam novel Layla berupa perjalanan mistik tokoh Wallaili Wannahar dalam mencari Tuhan dengan meneladani ilmu tasawuf. Dalam perjalanan mistik tersebut harus dilalui dengan tujuh tingkatan meliputi tingkat pencarian, tingkat kecintaan, tingkat keisyafan, tuingkat keesaan, tingkat kebebasan, tingkat keheranan, dan tingkat ketiadaan. Tingkatan-tingkatan tersebut sesuai dengan konsep sufistik Fariduddin Attar. Tujuan peneliti mendeskripsikan tujuh tingkatan sufistik Fariduddin Attar dan tingkatan yang mendominasi yang terdapat dalam novel Layla tersebut. Sedangkan manfaat penelitian ini secara garis besar adalah untuk memperkuat teori sastra khususnya teori sufistik Faridudin Attar sekaligus memberikan sedikit pengetahuan tentang tingkat sufistik dalam novel Layla. Penelitian ini termasuk penelitian deskriptif kualitatif. data dari penelitian ini berupa kata, penggalan kalimat, dan paragraf yang didapat dari sumber data berupa novel, buku, dan meia masa sehingga teknik yang digunakan adalah teknik dokumentatif. Hasil penelitian disajikan dalam bentuk deskriptif karena teknik analisis yang digunakan adalah teknik analisis deskriptif. Hasil penelitian menunjukkan bahwa dalam novel Layla terdapat satu tokoh yang melalui tujuh tingkatan sufistik menurut konsep Fariduddin Attar. Tingkatan yang mendominasi dlam novel Layla yang dilalui oleh Wallaili Wannahar adalah tingkat pencarian dan tingkat keinysafan. Tidak heran jika kedua tingkatan tersebut berada pada posisi yang seimbang karena dalam pencarian wujud Tuhan diri kita harus didasari dengan cinta, jika seseorang sudah mencintai sesuatu hal maka dia akan rela melakukan apapun agar bisa mendapatkan cinta tersebut. Maka dari itu dua tingkatan tersebut saling melengkapi stau sama lain agar bisa menemukan wujud Tuhan yang semestinya. Kata Kunci: Novel, Perjalanan mistik, tingkat sufistik Fariduddin AttarAbstractThis research is based on the fact that the novel can be used as a container or appreciation of transcendental experience that contains the life experience of the author. In Laylas novel, there are pictures of different experiences of human life. Life experience in novel Layla is a mystical journey of Wallaili Wannahar in searching God by imitating the science of Sufism. In the course of the mystic must be passed with seven levels include the level of search, the level of love, the level of keisyafan, tuerah unity, the level of freedom, the level of surprise, and the level of nothingness. These levels correspond to the Sufistic concept of Fariduddin Attar. The purpose of the researcher describes seven levels of Sufistik Fariduddin Attar and the dominating level contained in the novel Layla. While the benefits of this research in general is to strengthen the theory of literature, especially the theory of Sufistik Faridudin Attar while providing a little knowledge about the level of Sufism in novel Layla. This research includes qualitative descriptive research. data from this research are words, sentences, and paragraphs obtained from data sources in the form of novels, books, and meia period so that techniques used are documentative techniques. The results are presented in descriptive form because the analytical technique used is descriptive analysis technique. The results show that in novel Layla there is one character who through seven levels Sufistik according to the concept of Fariduddin Attar. The level that dominates in Layla novel passed by Wallaili Wannahar is the search rate and the level of keynysafan. No wonder if the two levels are in a balanced position because in the search for the form of God our self must be based on love, if someone has loved something then he will be willing to do anything in order to get that love. Therefore the two levels complement each other stau in order to find the true form of God. Keywords: novel, mystical journey, Sufistic level Fariduddin Atta
Corresponding Author: Nada Mohamed AL-Attar, Department of Community and mental health Nursing, Demonstrator of Mental Health Nursing
No full textAbstract: This work aimed to assess the emotion self-regulation strategies of caregivers having a child with autism and evaluate caregivers' emotion regulation. Two tools were used for data collection: 1. Caregivers (Mother/ other caregivers) demographic data.2. Maternal (Care givers) co-regulation strategies. Interview method were used by researcher to collect demographic data from the participants. In addition to Intermittent observation method were selected to gather data from both caregivers and children. Results indicated that characteristics of caregivers shows that above two third were mothers, two thirds of caregivers had completed their university education. Caregivers' co-regulation in the present study obtained the highest percentage of the response item was majority in the evidence of prompting. In conclusion, the present results reveled thatemotion self-regulation (i.e. participation of autistic child and their caregivers was lacking). It was recommendedthat the researcher suggest special program that emphasize on visual processing to encourage caregivers ofautistic children to utilize mutual eye contact to prevent further interfering to caregivers' emotion-self regulation, design program to promote cognition for the autism, psyhco education , intervention towards successful emotion regulation interaction
Reflections of Female Suffering in Attar Neyshabouri’s Elahi Nameh: Literary Echoes of a Global Concern
No full textThis study aims to explore the representation of violence against women in Elahi Nameh by Attar Neyshabouri, employing a descriptive-analytical and interpretive methodology. It operates on the premise that modern individuals can address contemporary social issues by drawing upon the moral and educational insights of classical thinkers such as Attar. The primary objective is to identify instances and forms of violence against women depicted in Elahi Nameh and to understand their broader implications. The findings indicate that Attar's narratives reflect both public and private forms of violence—occurring within society at large as well as within familial structures. These acts of violence are expressed overtly and subtly across four main categories: physical, sexual, psychological, and economic. The presence of such themes in Attar’s work suggests that violence against women was a pervasive issue not only among the lower social classes but also within royal courts and elite circles during his time. Furthermore, the study reveals that weak judicial structures and prevailing socio-cultural norms contribute to the perpetuation of such violence. Attar is notably critical of class-based discrimination and gender prejudice. He challenges patriarchal assumptions by asserting that, if given the right conditions, women are capable of achieving spiritual and intellectual excellence—often more rapidly and deeply than men. His critique of bias toward sisters and wives underscores his belief that such prejudices are significant barriers to women's development and autonomy.IntroductionViolence against women is a pervasive global phenomenon; it knows no geographical boundaries and is not limited to any specific country, society, religion, or culture. It occurs across all social, economic, racial, age, and geographic groups. Despite negative portrayals often directed at third-world countries, this issue is clearly evident in advanced and developed nations as well.In 1993, for the first time, the international human rights community recognized violence against women as a fundamental violation of human rights. In March 1994, the Human Rights Commission appointed a Special Rapporteur on violence against women to investigate its causes and consequences (Levin, 1377: 63)."Violence against women" is a specialized term used to describe various acts of aggression directed at women. This phenomenon is rooted in the social system, with individuals merely serving as agents of its cultural values (Mohammadi Asal, 2010: 26). Violence against women can be categorized into physical, psychological, sexual, and economic forms. It occurs in both public and private spheres, and may manifest either openly or covertly (Work, 2017: 36).Violence against women occurs at all stages of life, from infancy to old age, and includes mental, physical, and verbal abuse. This can involve sexual behaviors and acts, physical and emotional coercion, child marriage, and forced marriage. It even begins during the fetal stage, with gender selection and the abortion of female fetuses. Women, often marginalized and condemned, are frequent victims of discrimination and violence both in society and within families. These conditions sometimes lead them to suicide, self-immolation, running away from home, or enduring prolonged suffering and abuse. Contrary to common belief, the modern world has not reduced violence against women; in some ways, it has intensified it. Examples include the trafficking and sexual exploitation of women, the sale of young girls by impoverished fathers to centers of corruption, and the thriving market for pornographic films, all of which reflect contemporary forms of violence against women.The Holy Qur'an, as one of the two main sources of Islamic legislation, has been recognized—by both its supporters and critics—as a revival of women's rights. Islam considers women as independent human beings and does not accuse them collectively; rather, it holds every individual accountable for their own actions. The religion of Islam emphasizes the equality of men and women repeatedly. Man and woman are created from the same essence to find comfort in one another. As the Qur'an states: “And among His signs is that He created for you mates from among yourselves so that you may find tranquility in them, and He placed between you affection and mercy. Indeed, in that are signs for a people who reflect.” (Surah Ar-Rum, 30:21).Imam Ali (PBUH), in his will to Muhammad ibn al-Hanafiyyah, said: “A woman is as delicate as a basil flower and is not a servant of the house. Therefore, always be gentle with her and live kindly so that your life may be blessed.” (Tabarsi, 1370, Vol. 1: 470).In condemning violence against women, the Holy Prophet (PBUH) said: “Whoever slaps his wife on the face, God will command the fire of Hell to slap him seventy times. Any Muslim man who touches the hair of a Muslim woman [without right], his hand will be pierced with fiery nails.” (Nouri, 1368: 250).The highest rights of women are rooted in their dignity, the respect of their status, and the recognition of their inherent worth—principles often neglected in the modern world. A key approach to safeguarding these rights lies in the prevention of violence against women. Literary works, such as Attar Neyshabouri's Elahi Nameh, provide a profound spiritual reference for contemporary humanity. These works address not only material needs but also the deeper spiritual and emotional requirements of individuals. The messages embedded within them offer valuable insights and guidance, serving as a beacon for navigating the complexities of today's world. Statement of the Problem:Today, human society is plagued by numerous crises and challenges. In the modern, industrial era—an age marked by anger, violence, enmity, hypocrisy, and increasing distance between individuals—people find themselves ensnared in apathy, struggling with spiritual crises and depression. In their search for answers, they seek truths that can guide them toward a meaningful life and offer models for living harmoniously. One of the most pressing crises today is the disintegration of the family unit. The rising rate of divorces in recent years stands as undeniable evidence of the breakdown in family structures, leaving many children to grow up without proper guardianship or the direct supervision of parents. Violence against women is a major contributor to this crisis. Mystical literature, particularly that of Attar Neyshabouri, has always sought to reveal and express the profound truths of human existence. Its mission is to reform human society by combating the negative traits that plague humanity. The root causes of these unpleasant human qualities lie in the prejudices and selfishness of modern individuals, whose differing worldviews and ideologies have made life increasingly difficult for one another. Attar’s writings, grounded in pure Islamic-gnostic teachings and Iranian culture, reject racial and religious animosities and offer timeless messages for today's troubled world. This research aims to demonstrate that Attar, drawing from Islamic and mystical traditions, provides the best possible solutions to the crises of modern humanity. The question we seek to answer in this article is: How has Attar reflected the violence against women in Elahi Nameh? Research Aims: The primary objective of this research is to explore the phenomenon of violence against women and to convey Attar's message for fostering a healthy and developed society and family. The Significance of ResearchAttar has powerfully reflected the problems and crises faced by women in his stories, conveying loud and impactful messages. The significance and priority of this research lie in addressing violence against women as a pressing social issue, a global phenomenon that affects women worldwide. In recent decades, it has gained increasing attention across various countries and has become a major cause of numerous social harms, threatening the very foundation of family life. The importance of this research is evident, as, beyond its detrimental effects on women's lives, violence against women results in negative consequences such as a loss of security, disruption in social relationships, and direct impacts on child-rearing. Additionally, it restricts the full utilization of women's potential and talents. Another crucial point is that violence in both society and the family often breeds further violence. Therefore, to ensure a healthy and developed society and family, the rights, status, and dignity of women must not be overlooked. Research BackgroundNumerous works and articles have been written about violence against women, with a few notable examples mentioned here. The article "Comparative Study of Violence against Women in the Stories Girl of the Dust by Wendy Welles and Gypsy by the Fire by Muniro Ravanipour," written by Asadollahi et al. (Spring and Summer 2016), compares two literary works. The authors conclude that women’s positions regarding gender violence are both passive and active. They identify silence, compromise, and the acceptance of violence without protest as the key reasons for its continuation in these societies. The article "Investigation of Types of Violence against Women in Rwan Parichahr," written by Maqshoodi et al. (Autumn 2014), delves into various dimensions of violence in the story. The authors conclude that violence, in any form, stems from a patriarchal culture, which fuels the reproduction of violence and negatively impacts society. The book Negation of Violence against Women from the Perspective of Science and Religion, written by Gholamreza Noormohammadi (2010), not only provides a general overview of violence and its consequences but also discusses the stages of its negation from both scientific and religious perspectives. The article "Society Structure and Violence against Women," by Azazi Shahla (2004), outlines several factors contributing to the phenomenon of violence. While the author expands on the issue, the research neglects the family structure and its role in creating violence, focusing instead on the patriarchal society that allows men to exert power over women.There has also been considerable research on Attar and his works. A few examples include the article "Ethical Virtues in Attar Neishabouri's Elahi Nameh," written by Nasser Khanlou, Kazem, and Mohammadi, Sayeda Luna (November 2015, Tehran), and "Ethical and Religious Teachings in Attar Neishabouri's Elahi Nameh," by Biranvand, Nasreen, and Talavari, Pegah (November 2015). Unfortunately, both articles are identical, differing only in their titles and authors. The article "Man's Relationship with God Based on the God-Like Idea of Man in the Works of Attar Neishabouri," written by Irani, Mohammad, and Sadeghi, Hossein (Summer 2019), discusses the concept of the God-like man in Attar's works. While much research has been conducted on Attar's works, especially Elahi Nameh, the innovation of this article lies in its investigation of violence against women in the works of Attar and other Persian poets—a topic that has not yet been explored in detail. MetodologyThe research method, while incorporating elements of historical and documentary approaches, is primarily descriptive-analytical and interpretative. Its main aim is to analyze the content, themes, meanings, and concepts within the verses. Accordingly, this article focuses on Attar’s theology, examining his anecdotes to identify instances of violence against women, from which relevant inferences and conclusions are drawn based on the textual concepts. ConclusionAlthough violence against women is a global phenomenon with deep historical roots, it has often gone unacknowledged as a social issue due to cultural factors. Until recent years, it remained largely hidden because women, facing embarrassment, fear, concerns about preserving their reputation and dignity, anxiety over separation or divorce, worries about leaving their children unattended, shame, frustration, and blame from those around them—as well as violence and mistreatment from husbands, fathers, brothers, and strangers—often refrained from speaking out. Attar’s attention to violence against women and its depiction in Elahi Namah indicate that such violence was present in his era. While Attar Nishabouri was neither a lawyer nor a social reformer, his reflective stories in Elahi Namah, delivered through fluent language and poetic expression, offer strategies and solutions that remain relevant and valuable for addressing human crises and challenges today and across all ages—an exquisite gift and powerful guidance.Attar emphasizes that violence against women was not confined to the weak, poor, or common people; it was also prevalent within the courts of kings. Just as in today’s society, even high-ranking officials perpetrate violence against their women and girls.He points out that violence against women occurs in two spheres: the public (society) and the private (family), manifesting both openly and covertly. It takes four main forms: physical, sexual, psychological, and economic.One of Attar Nishabouri’s key teachings is the fight against class differences and the intellectual systems, as well as misguided customs and traditions that underpin the widespread violence against women. He calls for the elimination of these class disparities.Attar also opposes the historical violence endured by women across all human clans and tribes, especially those customs that deny girls the right to choose their life partners and make decisions about their futures. Therefore, such harmful social customs must be changed.Attar notes that class differences often lead to secretive behaviors; however, women and girls, guided by chastity, religion, honor, upbringing, family tradition, personality, and fear of scandal, resist engaging in sinful acts.A major contribution of Attar’s ethical teachings lies in reducing unnecessary social anxiety. He regards prejudice against sisters and wives, and restricting their presence in public gatherings, as family biases that obstruct their growth and progress.Slander is another form of psychological and covert violence against women highlighted by Attar.In some societies, a woman symbolizes the family’s honor and dignity, and the fear of tarnishing her reputation leads to restrictions that amount to violence against her.Attar condemns the prejudice against women who write romantic poetry, suppress the expression of love, and suffer harsh punishments, including the loss of life, often without legal recourse. He mourns the cruelty women endure—being restricted and silenced in youth, hiding their love, suffering in silence, enduring mistreatment, and sometimes taking their own lives—as profound mental and physical violence. He also recognizes the unbearable oppression women face within families.According to Attar, a person who practices justice in society but harbors prejudice and unfairness is doomed to ruin and hell.Attar stresses that pious and chaste women consistently reject the impure demands of lustful men.He warns that weak judicial foundations in society and government exacerbate oppression and violence against women. Cruel men, seeking to protect their reputation, resort to violence when women resist their illegal and immoral demands. They slander and punish women unjustly, bribing witnesses and influencing judges who, without thorough investigation, condemn and allow severe physical punishment, leaving women defenseless.Attar asserts that in an insecure society, women and girls can never feel safe and are constantly exposed to envious and harmful gazes.He teaches that in a corrupt and unhealthy society, women have no refuge; they suffer sexual and psychological violence both publicly and covertly, subjected to the lustful and unwelcome attention of men. Women must turn to God for protection against the oppression and slander of their abusers, seeking justice from the Divine, who knows all and will overturn the false schemes of cruel men.Attar’s message is clear: whoever embraces divine piety will be protected by God from calamities and elevated to a high position.Finally, Attar teaches that women do not need to adopt masculine traits to achieve closeness to God. Given the right conditions and opportunities, they can reach higher stages of spiritual perfection more quickly than men
Recitation of Fourteen Quotations from Tazkerat al-Awliya of Attar Based on Arabic Sources
No full textMohsen Pourmokhtar1 1.Introduction Tazkerat al-Awliya Attar Neyshabouri is one of the most important texts in the Persian language, which is extremely important both in terms of including the quotations and anecdotes of 97 famous mystics of Islam and Iran and in terms of Persian prose. This great work has been edited several times so far, the most famous of which, is the edition of the late English Orientalist R.A. Nicholson in 1905. Recently, a publication of Tazkerat al-Awliya has been published, which should be considered the most scholarly edition of this book. This edition of Tazkerat al-Awliya, which was compiled by Mohammad Reza Shafiee Kadkani and spent a lot of time, has been prepared using 38 manuscripts and the use of many sources, including Persian, Arabic sources. The editor in introduction has written of more than one hundred and seventy pages, deals with the method of editing the text of the book and its structure and content and in the second volume, he has tried to mention the copies of the exchanges as well as the detailed comments on the quotations and anecdotes contained in the Tazkerat al-Awliya.Tazkerat al-Awliya. Attar Neyshabouri has used Arabic sources in editing Tazkerat al-Awliya rather than using Persian sources. With his poetic and beautiful prose, he has poured Arabic quotations and phrases in the form of Persian language and has created an exhibition of the most beautiful examples of Persian prose in this book. However, he also makes mistakes in quoting or translating from Arabic. The author, who while studying and carefully editing the new Tazkerat al-Awliya, noticed some forms of mistakes and ambiguity in a number of quotations, searched the Arabic sources of the quotations and, after finding the Arabic origin of them, compared them with the text of Tazkerat al-Awliya. And noticed corrections in the Persian text and their correct form in Arabic sources, and finally presented its findings in the form of this article. 2.Methodology In the present study, we have dealt with 14 cases of the quotations of Tazkerat al-Awliya and according to the origin of those words in the Arabic sources used by Attar, we have shown that in 13 cases, the text of Tazkerat is different from the Arabic principle of the saying. These differences in the recordings were either due to Attar's misreading or misunderstanding of the Arabic sources he used, or to the difficulty in the source he quoted. In one case, we have discussed the meaning of a word - in a word by Abu Hafs Haddad Neyshabouri - and we have explained the word in question in a meaning other than that edited by the editor of the book. In addition to showing the alteration of the text of the Tazkerat with their Arabic origin, the source that was probably used by Attar is also discussed in most of the quotations discussed. What is presented in this article can be considered as commentaries on these fourteen quotations that guide the reader of Tazkerat al-Awliya to their correct text as well as the correct understanding of the words of the mystics from whom these sayings have been quoted. 3.Discussion In the following, we will describe the 14 cases mentioned in the text of the article in the order of the book. Arguments, references and sources are given in the confrontation text. 1-3. Quotation 17/31 The word فرستادن is ambiguous in this quotation, but according to its Arabic origin, it is clear in Sufi sources that the translation or quotation of this word has been corrected. What Attar called فرستادن is actually فراستدن. 2-3. Quotation 28/159 In this quote, the word is شاید vague and meaningless in the context of speech. But according to the Arabic origin, it is clear that شاید the corrected form of the word is آساید. Carefully in the sources before Attar who have quoted this word, it can be accepted that Attar took this word from the translation of the Risalat al-Qushairiyya, which was one of his most important sources in Tazkerat al-Awliya. 3-3. Quotation 30/52 Although the word خلق has meaning in this quotation, in the Arabic origin of this quotation, it has come instead of خلق the word حق. 4-3. quotation 35/31 In this quotation, too, although the word موت means death, the consensus of the Arabic sources who have quoted this quotation leads us to accept the authenticity of جوع. According to the narrations of this word in four Arabic sources, Attar's translation is closer to the Arabic text of the Risalat al-Qushairiyya. 5-3.Quotation 38/4 This statement of Abu Hafs Haddad Neyshabouri is also an anecdote related to the period when he was a blacksmith. The editor of Tazkerat al-Awliya has explained the meaning of the word action in this commentary in the book: "He wants to say: 'As long as I saw my action, it was useless. When sincerity came to me and I no longer valued my action and did not see it, then the goal was achieved." But the meaning of عمل here is not طاعات و عبادات but کار و حرفه و کسب, and it is about Abu Hafs blacksmith's job, nor spiritual obedience and worship. 6-3.Quotation. 43/103 The word نسبت has no specific meaning in this quotation. Carefully in the Arabic sources, it is clear that the corrected نسبت is نشست. 7-3.Quotation. 43/133 In this word, in all three Arabic sources that have quoted it, the final word of the phrase is جود. It is clear that the misreading of جود to خودis tied to a point, and it is very natural that the scribes of the early manuscripts of Tazkerat al-Awliya خود was read / written جود. 8-3.Quotation. 43/200 This word is mentioned in the form of مصادفه in both Arabic books that have quoted it, and since there is a discussion, مصادفه in a sudden sense is in complete harmony with the subject of the speech. . 9-3.Quotation 43/240 The second part of this statement is confused and ambiguous in the text of the book.The correct form of the sentence should be as follows: الفقر بحر البلاء وبلاؤه کلّه عزّ. 10-3.Quotation 50/59 According to the Arabic origin of this quotation, هیچ چیز is the converted form of هیچ خیر. 11-3.Quotation 55/27 In this quotation, as we saw in paragraphs 2-6, the word نشست is relatively misreaded to نسبت. 12-3.Quotation 62/14 This statement, as stated in the book, has a semantic contradiction because in it, ادب is opposed to مداومت بر ادب. According to its Arabic origin, it is clear that the second ادب has replaced خدمت. 13-3.Quotation 75/110 In this quotation, the verb صورت نبندد , which the correct form of it is صورت ببندد. 14-3.Quotation 75/160 In both cases, instead of the word نقد in the book, the word وقت is used in Arabic sources, and this is true. 4.Conclusion Carefully in the Arabic sources of Tazkerat al-Awliya, the contents of this book can be better edited and understood. In this article, we have dealt with the fourteen quotations mentioned in the Tazkareh, and according to their Arabic sources, we have noticed Attar's misreading of his sources. The conclusion obtained from the correlation of Tazkerat al-Awliya with its Arabic sources indicates that in the text of Tazkerat al-Awliya, there have been alterations to its Arabic sources. In the text of the article, by mentioning the documents, the misreaded cases are mentioned and the correct form of the word is given
Author Identification of Old Literary Texts Based on Syntactic Structures (Case Study: Tadhkirat al-Awliya)
No full textIn old Persian literature, there are works which due to the oldness and existence of several versions, it is necessary for the original version to be specified. Since these works are a means of transferring knowledge and culture, designation of their original version will attain special significance. In usual methods, decisions about original version are made through the comparison of several versions (codicology) and also the study of the style of the works (stylistics). These methods take into account linguistic factors including structural, stylistic, semantic, and handwriting as well as historical factors. In recent decades, new quantitative methods which concentrate just on linguistic factors were created. Furthermore, the use of these methods will make decisions making free from personal views and interpretations. This study employs a quantitative method for author identification of appendices of Tadhkirat al-Awliya, for which there are doubts concerning their attribution to Attar. In this study, syntactic structures of two parts, the original one and the doubtful one ( Molhaghat ), were extracted then their frequencies were compared and analyzed through chi-square statistics. Based on the results, these parts ie. Molhaghat cannot be attributed to Attar
Supporting Exploration of Design Alternatives using Multivariate Analysis Algorithms
No full textParametric modelling allows quick generation of a large number of design alternatives. Ultimately, it can be combined with optimization algorithms for obtaining optimal performance-driven design. However, setup of design space for optimization is a very complex task requiring designer’s a priori knowledge and experience. Therefore, this paper focuses on the process that happens before the optimization. It proposes to use multivariate analysis algorithms for exploring and understanding the relations between various design parameters, after sampling the design space. Additionally, portrayal of geometry isintroduced as an extension of conventional visualization methods, which accounts for evaluation of ill-defined design criteria by using designer’s expertise. The proposed method is computationally efficient and integrated into an environment familiar to architects. It relies on multivariate analysis algorithms together with database querying capabilities and an interactive dashboard developed for geometry portrayal.Design Informatic
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