صور خیال در نثر مجالس عرفانی قرن پنج (مقاله علمی وزارت علوم)
درجه علمی: نشریه علمی (وزارت علوم)
آرشیو
چکیده
نثر مجالس عرفانی در قرن پنج دارای ویژگی هایی است که آن را از سایر نثرهای ادبی متمایز می کند. ویژگی هایی که می توان آن ها را در دو حوزه لفظی و معنوی مورد بررسی و تفحص قرار داد. از آنجایی که بیشتر مخاطبان مجالس عرفانی از طبقه متوسط و عموم مردم جامعه بودند، آرایش لفظی و معنوی کلام موجب عذوبت و شیوایی سخن می شد و موافق طبع مخاطبان بود. همچنین ماهیت اندیشه های عرفانی که غیر محسوس و انتزاعی است؛ اقتضا می کند که مشایخ برای نیل به اهداف تعلیمی خود از برخی مقوله های بلاغی نظیر تشبیه، تناسب، ترکیبات کنایی و بخصوص تمثیل که در محسوس کردن امور معقول بسیار کاریی دارد، استفاده کنند. در این مقاله سعی شده ضمن تبیین و بررسی عناصر بلاغی در نثر مجالس متصوفه قرن پنجم و ذکر اهمیت به کارگیری آن ها در مسیر تعلیم مفاهیم عرفانی با آوردن مصادیقی از کتب منثور در حوزه مجلس گویی صوفیانه، نحوه بهره جویی مشایخ از این فنون را مورد بحث و بررسی قرار دهد. نتایج به دست آمده از این پژوهش حاکی از آن است که مشایخ صوفیه قرن پنجم در مجالس و محافل خود برای نیل به مقاصد تعلیمی و هر چه ملموس و مفهوم کردن مطالب عرفانی از ادوات صور خیال به ویژه تمثیل، استعاره وتناسب -البته با شدت و ضعف هایی نسبت به هم- بهره وافر برده اند.Imagery Techniques in the Prose of Mystical Preaching in the 5th Century
The prose of Islamic mystical meetings in the fifth century has characteristics that distinguish it from other literary prose. Features that can be investigated in both verbal and spiritual fields. Since most of the audience of mystical gatherings were from the middle class and the common people, the need to use some rhetorical categories such as allegory, simile, symmetry, personification, and use of ironic compounds is inevitable. Meanwhile, some imagery techniques have a special place and importance in mystical works. In this article, an attempt has been made to explain and examine the rhetorical elements in the prose of the mystical preaching of the fifth century and to mention the importance of using them in the path of teaching mystical concepts, by bringing examples from prose books in the field of mystical preaching, and to discuss and examine how the Sheikhs benefit from these techniques.Keywords: Sufism, Allegory, Imagery Techniques, Mysticism, Preaching. IntroductionPreaching is one of the important methods of propaganda and education in Islamic civilization, which in turn has caused great intellectual and cultural changes in the social and political history of human civilizations. Meanwhile, mysticism is one of the important and influential intellectual currents that benefited from this method. Some of the great mystics of the fifth century, such as Ahmad Ghazali, Sheikh Abu Saeed Abi al-Khair, Ain al-Qazat Hamedani, Khajeh Abdollah Ansari, and Abul Hassan Kharaqani, using the verbal, spiritual, and structural style of preaching and rhetorical elements such as allegory, simile, symmetry, personification, and ironic combinations, in addition to succeeding in understanding mystical content to the audience, authored admirable works worthy of reflection. Examining these works and their rhetorical elements and the way they are used in mystical preaching is the research topic of this article. Literature ReviewAs we know, mystical experiences are usually related to extrasensory matters and outside the common experiences of common people. Therefore, the efforts of the mystics and in fact the whole art of the narrators of these experiences have been to express intangible things concretely, and in this way, they have made ample use of the devices of Persian literature such as various forms of imagination. In this research, the purpose of the researcher is to show how the preaching Sheikhs use these literary devices, especially allegory, in expressing abstract mystical themes and making them as concrete as possible for the understanding of their general audience. Before this research, some studies that can be considered related to this research in some ways, including the article Preaching and Its Methods Based on Rumi’s Majālis-e Sab’i (Seven Meetings) (1387) written by Mohammad Gholamrezaei, The Styles of Expression and Technique of Preaching in Rumi’s Prose. (Relying on Fihi Ma Fihi) (2012) authored by Bahman Nozhat, The evolution process of Majalis Goyie as a kind of didactic literature from the beginning to the end of Safavi dynasty (2013) written by Abbas Ali Vafaei, An Analysis of Anushirvan's Haft Bazm in Shahnameh as an Example of Majles-guee in Pre-Islam Iran (2014) written by Fatemeh Gholami, the article Comparison of Mubakiyat and Sab'a Majlis according to the structure of Majlis-guee (2017) written by Mansoureh Farahzadi. MethodologyThis research, using the method of content analysis, examines the Majlis of Ahmad Ghazali, Tamhidat by Ain al-Qadat Hamedani, Asrar al-Tawheed fi Maqamat Sheikh Abu Saeedabi Al-Khair, the collection of al-Soufieh treatises and Tabaqat of Khaja Abdullah Ansari and Noor al-Alam Abul Hassan Kharaqani, and seeks answers to these questions:1- What methods did the great sages of mysticism use in explaining the abstract concepts of mysticism to the audience?2- What are the main forms of imagination used in the speeches of mystics with the aim of teaching mystical concepts?3- Which forms of imagination have been used the most by mystics in preaching? ConclusionIn general, the mystics of the 5th century used beautiful allegorical stories in their preaching to better understand the mystical and moral points, each of which contained appropriate points for the benefit of the common people. In the meantime, the use of allegory as one of the forms of imagination is more than other forms and the reason for this is the movement and dynamism that allegory creates in words and makes the mind psychologically receptive to the content. Since the audience of the mystics was often among the common and average people, the allegory was a suitable substitute for the heavy philosophical and mystical rational arguments. Ain al-Qadat's allegories in Tamhidat and Nameh-ha are often logical and short; in such a way that in terms of appearance, he finds a similarity between two things and therefore compares the current state of one to the other. But the allegory in Abu Sa'id Abi al-Khair's preaching is more of a narrative type; that is, in order to express a moral and mystical theme, the Sheikh often presents a narrative and an anecdote, and after finishing it, he makes his moral conclusion. In Tabaqat al-Sufiyyah, Khaja Abdullah Ansari uses two types of allegories to explain mystical teachings: sometimes he uses short allegorical similes and sometimes he tells an allegorical story under his mystical teachings. The allegories of Ahmad Ghazali's preaching are more of a type of simile and short additions. Interpretations such as the seed of remembrance (Daneh Zekr), Bagh Sineh, the trap of truthfulness (Dam-e Sedq), and the eagle of the heart (Oqab Qalb) refer to this issue, although during the preaching, he sometimes uses reality-based allegories that are about the lives of real people such as prophets. In the words of Abulhasan Kharaqani, which is taken from his preaching, the use of simile is not as frequent as in other mystics’ Preachings. The use of other forms of imagination such as symmetry, personification, and ironic combinations also has more or less the same frequency in the mystical meetings of the 5th century.
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