پژوهشی در داستان عامیانه بوستان خیال (مقاله علمی وزارت علوم)
درجه علمی: نشریه علمی (وزارت علوم)
آرشیو
چکیده
بوستان خیال یکی از ارزشمندترین و بلندترین متون داستانی ادبیات عامیانه فارسی است که در سرزمین هند به سبک داستان های نقالان در قرن دوازدهم، به دست میرمحمدتقی جعفری حسینی احمدآبادی نوشته شده است. داستانی آمیخته از حقیقت و افسانه، نیمه تاریخی و تخیلی که تاکنون تصحیح و چاپ نشده است. این مقاله به روش تحلیلی-توصیفی به معرفی این داستان بلند فارسی که بنای آن بر تاریخ خلفای فاطمی مصر و شیعه اسماعیلی است می پردازد. یافته های مقاله بیانگر تصدیق تاریخی برخی از روایت های نویسنده درباره خلفای فاطمی است، اما در مواردی تفاوت هایی با گزارش های تاریخی نیز مشاهده می شود. درحوزه ساختار داستان بن مایه های شگفت انگیز طلسم، جادو و جن و پری با تکرا رشوندگی بسیار، فضای داستان را بسیار خیا ل انگیز کرده است و بن مایه های دینی در حرکت رو به جلوی داستان نقش دارند. ازنظر زبانی، داستان مملو از واژه های عربی، هندی، اردو، ترکی و مغولی است و نویسنده آگاهی خوبی از ضرب المثل ها و اشعار شاعران فارسی دارد. استفاده از آیات قرآن و احادیث در جای جای این داستان به چشم می خورد.A research on the folk tale of Bustan-e- Khayal
Bustan-e- Khayal is one of the most valuable and longest fiction texts in Persian folk literature which was written in the land of India in the style of storytellers in the twelfth century by Mir Mohammad Taqi Jafari Hosseini Ahmadabadi. A story mixed with truth and myth, semi-historical and fiction that so far not corrected and published. This article by research-descriptive method introduces this long Persian story which is based on the history of the Fatimid caliphs of Egypt and the Ismaili Shiites. The findings of the article indicate the empirical confirmation of some of the author's narrations about the Fatimid caliphs are based on historical sources, but in some cases, historical differences were also observed. In the field of story structure, the amazing motifs of magic, sorcery, and fairies with a lot of repetition make the atmosphere of the story very imaginative, and religious motifs play a role in moving the story forward. Linguistically, this story is full of Arabic, Hindi, Turkish and Mongolian words, and the author is well aware of the proverbs and poems of Persian poets. The use of Quranic verses and hadiths can be seen everywhere in this story. Introduction One of the important parts of every nation's culture is folk culture, which through stories, legends, allegories, customs, songs and jokes, folk literature carries the burden of recognition, distinction and commonalities with other nations and tribes for every nation. "Sometimes the study of the surviving works of popular culture is so enlightening about the morals and spiritual condition of the society of its time that no history and sociology book can shed such a light on the social life of that time." (Mahjoub, 2013: 68), for this reason, preserving and reviving the treasure of folk culture and literature is of particular importance. Bostan-e-Khayal is a folk tale that was written in India in the 12th century by one of the Persian writers of this land, which has not been corrected and published until now. This work is considered one of the longest stories in the Persian language according to Herman Ate in his book, History of Persian Literature and also Mohammad Jafar Mahjoub in Folk Literature of Iran. Little has been said and written about Bostan Khayal. This essay is taken from the doctoral thesis and tries to provide a comprehensive and complete definition of this long story and its features. The purpose of compiling this article is to publish knowledge of a text that can be a wide encyclopedia of fictional, language and social behavior for thinkers in the field of culture and fiction, religion and culture of the Indian society in the twelfth century and the influence of the Persian language and culture in this society, in this research we want to know: who is the author of the book and in which region was the story written? What are its linguistic, intellectual and literary characteristics? And what is the style of story-writing or its structural pattern? Is it possible to fill the historical, social and literary gaps by analyzing this story? 1.1. Research Methodology Our method in this research is analytical-descriptive and based on library sources. The author's own introduction, which is from the manuscripts of Tehran University Library, is one of the important documents of this research, in the biography of the author and the reason for writing this book. Discussion Two important and valuable sources that have expressed the importance of this story are the History of Persian Literature by Herman Ate and the book of Mohammad Jafar Mahjoub, Iranian Folk Literature . Among other researches that have been done about this story, we can refer to an article in "Encyclopedia of the Islamic World, Volume 1, 2065" and an article by Hassan Zulfiqari in the Encyclopaedia of Iranian People's Culture, Encyclopaedia Center, under the title Bostan-e-Khayal and an article by Taheri Orvand, Safi Allah. Niazi, Shahrzad. Khorasani, Mahbubeh, the theme and function of scattered poems in Persian folk tales; Case study: The story of Bustan-e- Khayal. did Recently, a summary of the summary of this story with the correction and introduction of Seyyed Kamal Haj-Sidjavadi was published in 1392, which is based on the lithographic version of 1390 Lunar Bombay by Mirza Mohammad Malik Shirazi. (Jaafari Hosseini Ahmadabadi, 1392: 18) Our research is that the introduction of the author and the text of the story based on the four manuscripts that we have mentioned in the sources is the main source in this research. 3.conclusion Bostan-e-Khayal by Mir Mohammad Taghi Jafari Hosseini Ahmadabadi was written in 1155-1169 AH. Q is one of the longest fiction texts of Persian folk literature written in India. A mixed story of truth and legend, semi-historical and fictional, which has not been corrected and published so far. Our achievement from this research is that: the foundation of this legend is the history of the Fatimid caliphs of Egypt and the Ismaili Shia, and it begins based on historical events and real heroes. Attributing unnatural deeds and imaginary events to real heroes to make these heroes look holy. It shows the author's preference and prejudice towards this sect and the influence of these ideas and thoughts in his society. The findings of the article show the empirical confirmation of some stories about the Fatimid caliphs based on historical sources.The author's introduction to the story to some extent outlines the literary atmosphere of this period in India. In the field of story structure, the amazing motifs of spells, magic, jinn, and fairies have made the atmosphere of the story very imaginative, and religious motifs play a role in the forward movement of the story. This long legend is full of compounds and words that seem to have entered the Persian language from outside of Iran and have somehow contributed to the enrichment of this language. The high frequency of using Urdu and Hindi words and terms, referring to Indian customs and rituals in this story can be a benchmark for the influence of these two cultures in this historical period. The text is full of verses of great poets of Persian literature and sometimes Arabic verses, which show the author's literary knowledge of Iran's past literature and his attachment to it. All in all, this fictional text can be a vast encyclopedia of fictional, linguistic and social, religious and cultural behaviors of the Indian society in the twelfth century and the influence of the Persian language and culture in this society for the thinkers in the field of culture and fictional literature. On the one hand, it becomes a ground for research and analysis by researchers in the field of fiction and legend, and on the other hand, it is emphasized that during the decline of Persian prose, writing such a story and text in Ahmedabad, Gujarat, in the heart of India, is a source of wonder and a sign of the influence and popularity of the Persian language in It has been the Indian subcontinent. References Ateh, H. (2536). History of Persian literature . Translated by Dr. Rezazadeh Shafaq. 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