Forough Farjam; Sayyed Ali Asghar Mirbagherifard; Sayyede Maryam Rozatian
Volume 9, Issue 1 , September 2019, , Pages 241-260
Abstract
Mystics and truth-seekers, in their readings of mystical texts, have predominantly focused on texts which, in addition to giving an account of theoretical principles, provide didactic ...
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Mystics and truth-seekers, in their readings of mystical texts, have predominantly focused on texts which, in addition to giving an account of theoretical principles, provide didactic programs and strategies. Awarif ul-Maarif laid out a comprehensive source of mystical knowledge before the reader of the early seventh century. Its inclusion in the syllabus became, for centuries to come, a prerequisite for the foundation of new Khanqahs. In addition to providing an account of the principles of spiritual practice, Awarif ul-Maarif defined the limits of and identified positive and negative aspects of Sufi precepts. In doing so, it distinguished itself by criticizing the theories of opposers of Sufism, discussing skeptics’ ideas and pointing out how skepticism could be overcome. The need for a translation of this work and the efforts undertaken in this respect led to renderings by various translators each benefitting the reader in its own way. This article compares two of these translations, i.e. Abu Mansur Isfahani and Abdurrahman Shirazi’s translations which date back to the late seventh and early eighth century respectively. The article deals with the texts’ structural approaches, the translators’ style and mode of expression, and the strengths and weaknesses of their translations. The most important finding is that Isfahani’s version is merely an adaptation of the original Awarif—albeit it is written in a more poetic style and engaging the reader’s imagination to a greater extent—whereas Shirazi’s Maarif ul-Awarif is an accurate and comprehensive translation which remains faithful to Suhrawardi’s message.
