نقد و معرفی منابع ابیات عربی نامه های عین القضات همدانی (مقاله علمی وزارت علوم)
درجه علمی: نشریه علمی (وزارت علوم)
آرشیو
چکیده
بیان مسئله: نامه های عین القضات همدانی با توجه به زبان ساده و ساختار درس گونه آنها در راه یابی محققان و پژوهشگران به مسائل و مبادی عرفان همواره محل تأمل بوده است. عین القضات همدانی در این نامه ها از 204 بیت عربی، بدون شمارش ابیات تکراری، بهره برده است؛ به همین سبب، برای شناخت دقیق تر اندیشه او، بهتر است نام شاعران عربی و دیوان های مأنوس و محبوب وی که ابیات عربی بسیاری را از آنها انتخاب کرده و در نامه ها گنجانده است را شناخت. ابیات عربی مندرج در متن نامه ها در بسیاری اوقات با صورت اصلی آنها متفاوت است و گاهی نیز به صورتی نادرست در متن درج شده است. روش: نویسندگان مقاله درپی آن بوده اند تا با رجوع به متون اصلی عربی، سراینده اصلی ابیات و نیز ابیات تحریف و تصحیف شده را با ذکر صورت های متفاوتشان ذکر کنند. یافته ها و نتایج: عین القضات همدانی در میان متون عربی، به متون نقد و لغت علاقه خاص تری دارد و اطلاع و دانش وی از ادبیات عرب بیشتر به این شاخه و نیز به منابع آموزشی مدارس قدیم محصور بوده است. ابیات عربی که وی در نامه های خود گنجانده، در بیشتر لغت نامه ها و متون نقد برای مثال ذکر شده است و غیر از این، وی در میان شاعران عربی، در کنار متنبی و عمر بن ابی ربیعه، بیشتر به ایرانیان عربی سرا مثل ابیوردی و شاعران مخضرم و صدر اسلام توجه دارد.A Critique and Report of Arabic Verses of the Letters of Ayn al-Quzat Hamedani
Due to their simple language and pedagogical structure, the letters of Ayn al-Quzat Hamedani, have always been a source of reflection to help researchers and scholars find their way to the themes and principles of mysticism. Since Ayn al-Quzat Hamedani used 204 Arabic verses in these letters - without regard to repetitive ones- we should know the names of Arabic poets and his familiar and favorite divans, from which he selected many Arabic verses and included them in the letters to develop an accurate understanding of his thoughts. The Arabic verses in the text of the letters in many cases differ from the original text, and in some cases, they are inserted incorrectly into the text. The present study tries to refer to the original Arabic texts to name the main poet of the verses and the cases that have been distorted by mentioning their different forms. Among the Arabic texts, Ayn al-Quzat Hamedani is more interested in critical texts and words, and his knowledge of Arabic literature is mostly limited to these sources as well as the educational sources of the old schools. The Arabic verses he included in his letters are mentioned as examples in most dictionaries and critical texts. Among the Arab poets, Ayn al-Quzat Hamedani was more interested in the Iranian Arabic-writing poets such as Abivardi and the poets of Mukhadarm and early Islam poets, besides Mutnabi and Umar ibn Abi Rabia. Introduction Islamic philosophers and scientists have access to a wealth of valuable resources thanks to the rise of Islam and the Qur'an 's central role. This miraculous text has demonstrated a variety of functions. One of these functions is mysticism, which has long been associated with many well-known Islamic scientists and poets. Abul Ma'ali Abdullah bin Muhammad bin Ali Hamadani, also known as Ayn al-Quzat, was one of these genuine mystics who died in a mystical manner. The book Preludes contains Ain al-Qudzat's main ideas, the pamphlet-like book " Letters ", written in simple language and with references to Qur'anic verses as well as Persian and Arabic poetry, which is sufficient to understand his thoughts. But because the author wrote this work separately and haphazardly while experiencing ups and downs in his life, it has authoring flaws that frequently resulted in numerous abrogation and mistakes (as cited in Hasani & Mansouri, 2013). The copies that the proofreaders used to correct the letters all belong to the 7th century AH and later, and the 159 letters that are available to us now do not include all the letters because Ayn al-Quzat in the book Preludes explicitly said that their total was more than a few volumes. This means that the text of the letters has been confused and edited from various angles (Hassani & Mansouri, 2013). One of the confusions of the text of the letters, despite the determination of the proofreaders to present a sophisticated text, is related to the Arabic verses, which have been written in various aspects. Due to the scribes' lack of Arabic language proficiency and the letters' dispersed copies, many of the Arabic verses cited in them were altered and rendered meaningless, making them useless today. On the other hand, learning about the major poets who contributed to these verses, the texts they referenced, and the narratives and events that led to them can help the reader comprehend the author's mindset and points of interest in addition to elucidating the precise and original form of these verses. Review of the Literature The referencing of Arabic verses has traditionally been done in the context of texts such as Marzban-nameh , Kelile va Demne , and Tarikh Jahangosha , and it remains a common practice. In recent years, Saeed Waez has referenced the Arabic verses of Ain al-Qodat letters up to the middle of the second volume in two issues (Waez, 2004a,b). However, the continuation of his work has unfortunately not been published. Waez consulted many sources in his research and was successful in extracting the correct form of the verses and their main poet in many cases. Nevertheless, since his research only progressed to the middle of the book, and there were differences regarding the number of verses and the contents surrounding them, it was deemed necessary to start from the beginning of the book and find the original and correct form of the verses from Arabic texts. It is important to quote the name of the poet and any important content surrounding these verses so that the reader has access to a correct version of these verses. Methodology Since Ayn al-Quzat passed away young and was unable to use additional Arabic sources, the Arabic verses in the letters have special requirements and, based on their quantity, are from a wide range of poets. As a result, one cannot rely on a small number of sources when looking for the proper format of verses and the names of their poets. In order to find the references of these verses, first, fifteen to twenty primary and comprehensive sources such as Aghani , Damiya al-Qasr and Osrat’e Ahl al-Asr , Yatimah al-Dahr, and Al-dorr’o Al-Farid by Al-Mustasim, which are related to the history of Arabic literature and have narrated a large volume of poems, were selected. Then, by finding the verses or the names of their poets or a different version of them, the primary and trustworthy sources, such as the poets' divans or other sources, have been referred to ensure the recording and the poet's name. The authors have made an effort to direct the reader toward an accurate representation of the poem or its poet. Although a number of primary and comprehensive sources were used to begin the work to look for verses, no special classification was made to gain confidence and continue the search, and the authors' objective during the work was to find more sources for verses. Every text, treatise, and epitome that could have aided the authors in this way has thus been consulted. In some cases, internet sources have been used, but everything discovered using this technique has been cross-referenced with trustworthy printed sources, leaving no room for doubt as to the verse's authenticity. Results There are 204 complete Arabic verses (not counting repeated verses) in the text of the letters, some of which have been mistranslated due to the scribes' summary writing and lack of knowledge of Arabic (as cited in Osiran, & Monzavi, 1983, vol. 1, p. 313, line 2 and vol. 2, p. 471, line 15) or are among other verses and do not have a specific author (ibid., vol. 1, p. 175, line 1; vol. 1, p. 183, line 13; vol. 1, p. 342, line 13; Vol. 2, p. 31, line 6; Vol. 2, p. 112, line 13; Vol. 2, p. 122, line 6 and Vol. 2, p. 12, line 12). As a result, these verses frequently lack literary imagery and suffer from the same fate as the Persian poem written by a non-Persian speaker. And it has become impossible to trace them in Arabic sources that tend to quote Jahili verses or verses with strange words and special grammatical and rhetorical points (ibid., vol. 1, p. 372, line 11; vol. 2, p. 30, line 15 and Volume 2, page 425, line 1). The majority of these 204 verses, along with everything else that has been discovered from that time period, were written by Jahiliyyah and Mukhadram poets, with the remaining verses being the creations of Iranian poets who wrote Arabic poetry as well as famous Arab poets.
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