بررسی بازتاب عقل و عشق در رَباب نامۀ سلطان ولد و طلسم حیرت بیدل دهلوی بر پایۀ نظریۀ بینامتنیت (مقاله علمی وزارت علوم)
درجه علمی: نشریه علمی (وزارت علوم)
آرشیو
چکیده
رباب نامه سلطان ولد، یک متن عارفانه است که با بهره گیری از مثنوی مولانا به نظم درآمده و بسیاری از مبانی اندیشه مولوی را تبیین کرده است. در نی نامه مولانا، «ساز نی» نماد عاشق کامل و دور از معشوق است که یک زاری دارد، اما «ساز رَباب»، ناله های بسیار دارد؛ زیرا نماد عاشقانی هجران کشیده است. بیدل دهلوی از شاعران بنام در هند و سند است که در ایران و آسیای مرکزی نیز جایگاهی بلند داشته و دارد. همان گونه که مولانا در اثر ملاقات با شمس تبریزی متحوّل شد، بیدل نیز در نخستین دیدار با شاه کابلی، به نوعی جنونِ عاشقانه دچار شد. این پژوهش به روش تحلیل محتوا و بر پایه نظریه بینامتنیت، با مراجعه به اسناد و منابع کتابخانه ای، عقل و عشق را در «رباب نامه» سلطان ولد و «طلسم حیرت» بیدل دهلوی مورد بررسی قرار داده و به این نتیجه دست یافته است که در دو منظومه، عقل مانند نردبان است که سالک را پله پله برای ملاقات معشوق بالا می بَرَد؛ اما آنچه عاشق را به وصال محبوب می رساند، همانا عشق است که طبعاً از عقل برتر استInvestigating the Reflection of Wisdom and Love in Sultan Valad's Rababnameh and Bidel Dehlavi's Telesme Heirat Based on Intertextuality Theory
Rababnameh of Sultan Valad is a mystical text that has been versed using Rumi's Masnavi and has explained many of the principles of Rumi's thought. In Rumi's Neiname, the reed instrument is a symbol of a complete and distant lover who has a lament, but the rabab instrument has many moans because the symbol of lovers is separated. Bidel Dehlavi is one of the famous poets in India and Sindh who has a high position in Iran and Central Asia. Just as Rumi changed after meeting Shams Tabrizi, Biddle also experienced a kind of romantic madness in his first meeting with king of Kabol. This research has examined the intellect and love in the textbook of Sultan Valad and the spell of wonder Bidel Dehlavi by referring to library documents and sources by content analysis method and based on intertextual theory and it has concluded that in the two systems, the intellect is like a ladder that raises the mystic step by step to meet the beloved but what brings the lover to the beloved is love, which is naturally superior to reason. Introduction Intertextuality theory believes that each text has been formed based on previous texts and no text is produced or even received completely independently. Therefore, in the production and reception of a text, prefixes always play a key role. In other words, no text is created without intertextual relations. Motivated to solve the philosophical and mystical problems of Rumi's book Masnavi, Sultan Valad versed the Rababnameh in a simpler and more understandable language for the mass of people. He always acknowledged that although he was acquainted with mysticism in his father's school, he also had the inspirations and passions of Hazrat Haqq. Most Indian critics and biographers, including Shebli Nomani compered Biddle to Khajeh Abdullah Ansari and Imam Ghazali in Prose and they think of him as Saadi, Rumi and Hafez in poetry. As Hafez is famous and popular in the world of culture, literature and composing lyric poems, Saadi is famous in the world as the master of romantic lyric poetry. Biddle is also well-known in India and in Sindh, and admits that he has benefited from Saadi and Hafez: I am satisfied with Saadi's poetry and prose rather than flowers and lavender these meanings are more prevalent in Golestan. (Bidel, 2009: 874). He also said in another lyric: Hafiz is my imaginative guide and lyricist: Biddle! Hafiz's words became the guide of my imagination I hope that in the end, my goal will come true (Same, fifty-three). Research Methods The research method in this research is content analysis in a historical way and referring to library sources and documents. The place of love in Rababnameh Sultan Valad, like many mystics before him, considered love to be a fundamental and eternal phenomenon and believed that virtual love is a bridge between lover and beloved. "Love is the most fundamental argument of mysticism. The sages consider love in all beings of the current universe and consider it as the essence of the movement of the planets and the planets." (Haeri, 2000: 119). When true love enters your being If it's on God or on human being (Sultan Wald, 1980: 346-351) Confrontation of reason and love Sultan Valad, like most mystical poets and mystics, considers the poet of reason as the opposite of love. Iqbal Lahori, a freedom-loving Pakistani poet who was a follower of Maulana and Sultan Walad, says: Both Amir of the caravan, both going home Wisdom leads to deceit, love leads to victory Love breaks the tent of six directions, Reaching for the rope of the galaxy, (Iqbal Lahori, 1927 / AD: Sheet Five) The madness of love The manifestation of goodness that shines on appointments begins with love, that is, goodness is love-creating. If the seeker does not avoid the dangers of going astray, he will not reach his destination. This means that if love does not appear in the hearts of followers, there is no love. Therefore, it is necessary for follower to take the hand of the old man and pass by the officials in order to appease him as a result of the emergence of the state of love and affectione. Sometimes the storm hides in drops Sometimes the color of the storm drops This flower of love has a hundred flowers There are several things to do with this trick Such a lifetime of manifestation It had the meaning of consolation Conclusion After examining and analyzing the Telesme Heirat by Abdul Qadir Biddle, whose poetry and thought have been influential in India, Pakistan, Transoxiana, Iran and all the geography of the Persian speakers, on the other hand, the Masnavi of Rababnameh of Sultan Valad, which was famous in Iran, the Ottoman Empire of that time, Ganjeh and Shervan and other Persian-speaking regions, these results were achieved. Sultan Valad is a mystic poet who, without a doubt, followed Maulana Jalaluddin, mystical poetry and teaching method, and was able to preserve the precious heritage of Sufism. 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