مقایسه و تحلیل اقوال مربوط به رضا در تذکره الأولیا، ترجمه رساله قشیریه و کشف المحجوب (بر پایه بینامتنیت ژنت) (مقاله علمی وزارت علوم)
درجه علمی: نشریه علمی (وزارت علوم)
آرشیو
چکیده
تذکره الأولیای عطار نیشابوری یکی از متون ادبی عرفانی است که در میان آثار عرفانی فارسی، جایگاه ویژه ای دارد. تردیدی نیست که عطار برای تدوین تذکره الأولیا از آثار عرفانی پیش از خود استفاده کرده؛ اما در نقل اقوال و حکایات از همه منابع، به شیوه یکسان عمل نکرده است. مقایسه بینامتنی تذکره الأولیا با متون پیش از عطار یکی از شیوه هایی است که ازطریق آن می توان هم به منابع اصلی عطار دست یافت و هم جایگاه عطار را، در مرتبه نویسنده متنی ادبی عرفانی، تحلیل کرد. در این مقاله برای تحلیل دقیق تر، اقوال مربوط به «رضا» از تذکره الأولیا با کشف المحجوب و ترجمه رساله قشیریه مقایسه بینامتنی شده است. پرسش اصلی پژوهش این است که «مناسبات بینامتنی تذکره الأولیا با دو اثر عرفانی پیش از خود چگونه است؟». دستاوردهای پژوهش نشان می دهد مناسبات بینامتنی اقوال درباره رضا در این سه اثر، در پنج دسته بینامتنیت مستقیم، کاهشی، افزایشی، چندگانه و تلفیقی قرار می گیرد. بیشترین مناسبت بینامتنیِ میان تذکره الأولیا و ترجمه رساله قشیریه بینامتنیت مستقیم و میان تذکره الأولیا و کشف المحجوب بینامتنیت کاهشی است. این مقایسه بینامتنی نشان می دهد عطار متناسب با اهدافی که در تألیف تذکره الأولیا داشته و نیز ویژگی های متون پیشین، اقوال را نقل کرده است. حذف عبارت های عربی، توضیح و تفسیر، تغییراتی است که عطار در اقوال مأخوذ از کشف المحجوب ایجاد کرده است؛ درحالی که تغییرات واژگانی، صرفی و نحوی متناسب با زبان فارسی و افزایش عناصر مخیّل و تأکیدساز در اقوال برگرفته از ترجمه رساله قشیریه دیده می شود.Comparison and Analysis of the Common Sayings Between Tazkirat al-Awliya, Translation of the Qushayriyah Treatise, and Kashf al-Mahjoob based on Genette’s Intertextuality
Attar Neyshabouri's Tazkirat al-Awliya has a special place among Persian mystical works. Attar has used the mystical works before himself to compile Tazkirat al-Awliya , but he did not act in the same way in using all the sources. The intertextual comparison of Tazkirat al-Awliya with pre-Attar texts is one of the methods through which the main sources of Attar can be accessed. It can be used to analyze Attar's position as the author of a mystical literary text. In the present study, the sayings related to "Reza" from Tazkirat al-Awliya have been intertextually compared with Kashf al-Mahjoob and the translation of the Qushayriyah treatise . The main question of the research is: what is the intertextual relationship of Tazkirat al-Awliya with two mystical works before it? The results of the research show that the intertextual relationships of Reza's sayings in these three works are placed in five categories: direct intertextuality, reductive intertextuality, additive intertextuality, multiple intertextuality, and mixed intertextuality. Most of the intertextual relationships between Tazkirat al-Awliya and the translation of the Qushayriyah treatise are direct intertextuality, and between Tazkirat al-Awliya and Kashf al-Mahjoob are reductive intertextuality. This comparison shows that Attar has quoted the sayings in accordance with the goals he had in writing Tazkirat al-Awliya and also the characteristics of the previous texts. Removal of Arabic phrases, description and interpretation are changes that Attar has made in the sayings taken from Kashf al-Mahjoob. Introduction With the emergence of Islamic Sufism in the second century of Hijri, the creation of mystical works gradually began. At first, these works did not have a specialized approach and were mostly written based on Sharia-based topics. But from the 4th century of Hijri, mystical opinions and thoughts were organized and codified so that they could be transferred to others in the form of educational texts (Dehbashi & Mirbagheri Fard, 2004, p. 108). A significant part of the topics of these texts was explained by quoting sayings and anecdotes related to mystics. These sayings and anecdotes that passed from one text to another created an intertextual chain among mystical works. Attar Neyshabouri's Tazkirat al-Awliya is one of the main links in this chain that has transferred the sayings and anecdotes of the previous works, which were mainly Arabic and a few Persian, but with simple and didactic language to the later links with a literary and imaginative expression. Since intertextual studies are considered a suitable platform for analyzing common sayings and anecdotes in mystical texts, in this study, this platform has been used to compare the sayings related to Reza in T azkirat al-Awliya with two Persian pretexts of this work, in order to explain what method Attar had in quoting the sayings from previous texts and why he chose this method. Materials and Methods In the present study, the position of the translation of the Qushayriyah treatise and Hojviri's Kashf al-Mahjoob among Attar's sources (focusing on Reza's sayings) has been explained using a descriptive-analytical method based on the intertextual approach and Genette’s theory of intertextuality. Research Findings T azkirat al-Awliya has the most direct intertextual relationship with the translation of the Qushayriyah treatise . Also, the most intertextual relationship between T azkirat al-Awliya and Kashf al-Mahjoob is of a reductive type which includes the removal of description and interpretation and Arabic phrases. The additive intertextuality can be seen only between T azkirat al-Awliya and the translation of the Qushayriyah treatise where a part has been added to the narration of the pretext to complete the meaning. A quote is also common among all three works and is of multiple intertextuality type. In this type of intertextuality, the narration of T azkirat al-Awliya has a direct intertextuality with the translation of Qushayriyah treatise, and a reductive intertextuality with Kashf al-Mahjoob in the example found in Reza's sayings. Discussion of Results and Conclusions Considering the results of the present study, examples of common sayings with one of the pre-texts can be found in T azkirat al-Awliya which has been reduced in one part of the narration and increased or changed in another part. This type of intertextuality can be called mixed and according to different examples, sub-categories can be obtained for it. In Reza's common sayings, there are two examples of mixed between T azkirat al-Awliya and the translation of the Qushayriyah treatise and one example with Kashf al-Mahjoob . This research shows that Attar made changes in Reza's sayings according to his goals. Removal of Arabic phrases and description and interpretation of the pretext, lexical, morphological, and syntactic changes appropriate to the Persian language and the increase of imaginative and emphatic elements are among the changes that Attar has made in quotations.
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