عنوان مقاله [English]
Certainly, “the revival of each old scientific and literary work is the same as finding the lost link connecting the essence of our literature to the chain of our spiritual and cultural life; it paves the road for conduction of research on cultural works, achieving literary and civil developments and carrying out research/discussion on the terminology, syntax and semantics, moreover, it provides us with the innovative way letting us recognise the creativity from repetition/tautology” (Kashani,1996: pp. 7-8)
One of these works is “at-Tanzil” manuscript of Nasafi, a mystic of the seventh Hijri century, that with regard to the text appended to its beginning, in Ayatollah Maraashi Najafi Library, it is registered under the title of ‘Siraj al-Hidaya’ of Sayyed Jalal ad-Din Hussein Husseini Bukhar. The present paper has attempted to provide a short introduction Sayyed Jalal ad-Din Hussein Husseini Bukhari and Aziz ad-Din Nasafi, and then deals with the content and literary characteristics of this manuscript as a significant work of the ninth Hijri century and its value and importance. The present study attempts to answer the following questions:
Why has this work been registered under the title of Siraj al-Hidaya?
Who is Aziz ad-Din Nasafi? And what are his works?
Is this version Nasafi’s at-Tanzil?
What are the intellectual, literary and linguistic characteristics of at-Tanzil?
The present work, employing a descriptive-analytical method, using library resources, and emphasizing the original work held by Ayatollah Marashi Najafi Library, firstly introduces the personal characteristics of Aziz ad-Din Nasafi and his works. Then, some apparent features of the manuscript, its table of contents provided, having about 20 parts, are introduced and the sections covered by each part are then dealt with. Then, the stylistic features of the newly-found manuscript are examined and explained from intellectual, literary and linguistic standpoints using some examples extracted from the book itself.
At-Tanzil deals with the following issues:
1. The body and soul 2. The world; 3. The heaven; 4. Unfortunately, this part doesn’t exist; 5. The prophet and the guardian; 6. The owner of the religion and truth; 7. The miracle and munificence; 8. The Heavenly Revelation and Inspiration; 9.The death and life; 10. The Hereafter; 11. The religion, Path, the truth of belief, Islam and beneficence; 12. Worshipping practices, their conditions and principles; 13. Transactions, their conditions and principles; 14. Practical behaviour and its conditions; 15. The Service, solitude and talk; 16. The Liberate and mature; 17. Piety; 18. Patience, appreciation and satisfaction; 19. This part is lost; 20. Conclusion (Salehi 2011: v. 41, pp. 16-18)
Through this [educational] work, Aziz ad-Din Nasafi, using the question and answer method, and employing diverse mystical and philosophical terms such as the world of brevity and prolixity, exploration and manifestation, first essence, the obligatory and possible, the perfect and complementing man, reassured and Heavenly soul, religion, the path and the truth, the start and end point and etc. elaborates on the above-mentioned principles. Furthermore, Aziz ad-Din Nasafi has used several Quranic verses and narrative rhetorically, literary and as evidence and instances, and even he has provided his specific interpretations of some verses.The linguistic and stylistic characteristics of the past Persian eras are observed in this book; some characteristics of the book include brevity, prolixity, use of Arabic terms and some specific terms such as Lifah tree, Waq Tree, Kharatin, Boozineh, Nasnas, Yabrooh, Srandib, together with the high frequency of mystical and discourse terms, Quranic expressions, narratives, verses, omission of the verbs, the plurality of the main and secondary verbs, conformity of adjectives to nouns, the repeat of conjunctions, and etc., use of terms such as munificence, miracle, single eye, prophet and guardian, advent and unity, the event, heaven, invisible and evidence, superior and lower worlds, solitude and talk, population and relief and etc.
The manuscript of “at-Tanzil”, is a collection of 20 parts on important mystical issues.The book has employed the simple prose and some specific terms such as Lifah tree, Waq Tree, Kharatin, Talahab, Boozineh, Nasnas, Yabrooh, Srandib, together with mystical terms like munificence, miracle, manifestation, single eye, prophet and guardian, exploration and manifestation, advent and unity, immutable and mutable form, perfect and complementing man, invisible and evidence, superior and lower world, religion, path and truth, connection and disconnection, hearing, talk and solitude, satisfaction and surrender and etc. In terms of orthography, the book has some unique features belonging to its own time. Furthermore, Aziz ad-Din Nasafi has employed several verses and narratives rhetorically, literarily and as evidence and proofs. Providing some specific interpretations of some Quranic verses is an important characteristic of this book. Another feature of the work is offering some words of grand figures of Sufism, such as ‘Nothing is inside me but God’, ‘I am the Right’, ‘I am pure and of a high position’, and etc. having been used as evidence and examples. Moreover, this manuscript is a newly found work containing the story of the Elephant and the Blind, seen in the works of Sanaei, Attar, Molawi, and etc. and some works of Nasaafi. Besides, through the book, Aziz ad-Din Nasafi has elaborated on several important discourse issues using questions and answers and provided the intellectual problems of that time with solutions; thereby, such characteristics make the book an important resource for researchers.
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