چکیده:
قصیدهی عینیهی ابنسینا اثری عرفانی و رمزی است که در آن روح بهشکل پرنده تصویر میشود و از عالم ملکوت به عالم ملک هبوط میکند. هرچند اندیشهی هبوط روح قرنها قبل در اندیشه و ادبیات گنوسی مطرح شده بود، این مبحث از ابنسینا به بعد در آثار منثور و منظوم عارفان مسلمان، در قالب تمثیل پرنده ارائه شده است. ازجملهی آنها میتوان به ملااحمد نراقی (1185یا1186-1245ق) اشاره کرد که در داستان طوطی و شاه مثنوی طاقدیس، بهشکلی تمثیلی به این مقوله میپردازد. مقالهی حاضر پس از ذکر مقدمهای دربارهی هبوط روح و نماد کبوتر در رسالةالطیرها، با روش تحلیلی-مقایسهای به بیان نقاط اشتراک و افتراق دو اثر داستان طوطی و شاه و قصیدهی عینیه پرداخته است و سرانجام در این دو اثر شباهتهایی مانند نزول روح از عالم بالا، اسارت روح در جسم، نالهی روح از فراق و وصالطلبی روح و تفاوتهایی مانند واکنش و نبود واکنش روح برای پذیرش هبوط و دخالت و عدمدخالت شیطان در فراموشی وطن اصلی، میان این دو اثر به دست آورده است.
Introduction :One of the important intellectual foundations of Islamic mysticism is the belief in the kingdom of the soul and its derivation from the Alawite world and its confinement in the earthly body. In the Islamic world, Ibn Sina first portrayed this belief in Ayniyya ode with an allegory Ibn Sina's allegory is shaped by the symbol of Varqa or pigeons, and this pigeon descends from its high place and is captured in body cage.In one of the stories of Taqdis, the story of Parrot and Shah, Mulla Ahmad Naraqi advances belief in the fall of the soul, like Ayniyya ode, with the allegory of the bird. At first glance, it is obvious that the bird in Taqdis is parrot, and in Ayniyya is pigeons, as well as the language of Taqdis, Persian and its poetic form is Mathnavi, while the language of Ayniyya ode is Arabic and its poetic form is Ode. However, the points of sharing and differentiating these two works require careful examination.The present article deals with this issue. Accordingly, the main issue of the present study is the expression of the points of commonality and differentiation between the story of parrot and shah from Mathnavi Taqdis Mulla ahmad Naraqi and Ibn Sina's Ayniyya ode.Methodology, background and purpose :Research Methodology The method of this article is analytical-comparative method, considering that the base of allegory of both poems is the same, commonalities and differentiations in paying this allegory will be determined, analyzed and compared with each other. Research background : Several articles have been written separately about the Ayniyya ode and Mathnavi Taqdis, including the articles "The Gnusian Structure of Ibn Sina's Ayniyya ode ", "Symbolism in Ibn Sina's Ode and its Reflection in the Thought of Muslim Mystics", "Comparative Study of Two Objective: Ibn Sina's Mystical Ayniyya Ode and Ali Via Eram-Nasib Al-Arida". Analysis of Mathnavi Taqdis and its impressed by Mathnawi" and "Molanaye Naraq and Mathnavi Taqdis", but as their titles show, none of the authors compared the story of Parrot and Shah Mathnavi Taqdis to the Allegorical content of Ayniyya ode.Purpose:The main purpose of this study is to explain the points of commonality and differentiation between the allegorical story of parrot and shah from Mulla ahmad Naraqi's Taqdis Mathnavi and Ibn Sina's Ayniyya ode. Discussion: The similarities between parrot and shah's story and Ayniyya ode: The descent of the soul from the high world: 1.The most important similarity between parrot and shah's story with the Ayniyya ode is the unity of their main theme that’s mean belief in the the descent of the soul from the high world and its Imprisonment in the prison of the body.Captivity of the soul in the flesh : 2.In their poems, both Ibn Sina and Naraqi refer to the captivity of the soul in the flesh and speak of the reluctance of the soul of this confinement.Soul moaning from parting : 3.In both works, the soul whines on parting its original homeland.soul desire to reach the joiner:In both works the soul is in the desire to reach the joiner, which is the same as reaching the original homeland.The material world is like Ruined.Both works see the material world as ruins for the soul.Cause of soul's descension :Both works consider the cause of descension of the soul to be perfection and awareness.Cause of Forgetting the Quds Court :Both works state that the soul, because of belonging to the body and engaging in its needs and other manifestations of the material world, forgets its original origin and homeland, which is the shrine of Quds.The upward trajectory of the soul :In both works, the soul, despite its descension , ultimately has an upward trajectory and will return to its homeland. The differences between parrot and shah's story and the Ayniyya ode:Differences in allegorical birds : 1.The bird that Ibn Sina has chosen is a pigeon, but Naraqi has used parrot allegory, which is interesting considering its eloquence and imitatet.Reaction and non-reaction of the soul to accept the descension: 2.As a result of Ibn Sina, the pigeon reluctantly welcomes travel, but there is no parrot reaction as a result of Naraqi.The devil's involvement and non-interference in the oblivion of the original homeland :In the work of Narqi, contrary to Satan's objectives, he is also involved in the oblivion of the original homeland.Presence and absence of guidance in the downward trend :Objectively, the guide allegory is not used.Usage and non-usage of philosophical discussions and terms :In the same terminology, questions and astonishments of philosophy are raised that these things are not seen in the Naraqi,s work. Conclusion Undeniably, the story of "Parrot and the Shah" , Masnavi, "Mullah Ahmad Naraqi", regardless of the difference in language and poetic form, is similar to the Ayniyya ode of " Ibn Sina" in terms of allegorical and themes. This similarity has been carried out in two main aspects of meaning and form. In terms of meaning, the idea of the soul 's descension from the realm of the kingdom to the material world and his captivity in prison and his attempts to get rid of this prison constitute the theme of two works. Also, in terms of form, both effects are based on the coded allegory of bird,in the first is pigeon and in the second is parrot.In general, the common points of the themes of these two works are: The descent of the soul from the high world, The captivity of the soul in the flesh,Soul moaning from parting, soul desire to reach the joiner, The material world is like Ruined, the cause of the fall of the soul, the cause of the oblivion of the Quds Court and the upward course of the soul and the differentiation points of their themes: the reaction and lack of reaction of the soul to accept the fall, interference and non-interference of satan in the oblivion of the main homeland, the presence and absence of guide in the downward trajectory and using and not using philosophical discussions and terms.Keywords:Ibn Sina, Ayniyyah ode, Mulla Ahmad Naraqi, Masnavi Taqdis, Descent of the Soul.Refrences The Holy Quran, (2002) Translation: Khorramshahi, Mohammad, Fourth Edition, Jami Publications, Niloufar PublicationsIzdehi, Seyed Sajjad (2007) Political Thought of Mullah Ahmad Naraqi, Qom, Third Edition, Research Institute of Islamic Sciences and CultureBagheri Taherinia, Ali (2008) Shamim Taqdis, Qom, Tebyan Cultural and Information InstitutePournamdarian, Taghi (2010) Mysteries and mysterious stories in Persian literature, seventh edition, scientific and cultural publicationsTaqi, Shokoofeh, (2008) Mysticism and Philosophy in Ibn Sina's treatise, second edition, Publishing CenterSajjadi, Seyed Jafar, (1373) Dictionary of Mystical Terms and Interpretations, Volume 3, Koomesh PublicationsShafiee Kadkani, Mohammad Reza, (2009) More Logic (Introduction and Correction), Lecture PublicationsForouzanfar, Badieh- Jorjani, Ali Ibn Mohammad, (1421 AH) Definitions, Publications: Dar al-Kitab al-Almiyeh, LebanonAl-Zaman (1373) Sharh Masnavi Manavi, part two, third edition, Zavar PublicationsKashani, Mullah Habib, (1378) Labab al-Alqab, Mostafavi PressGoharin, Sadegh, (1368) Description of Sufism terms, Zovar PublicationsMojtabaei, Fathollah, (1341) History of Iranian Literature from Ferdowsi to Saadi by Edward Granville Brown, translation of the first half of the second volume of Iranian Literary History, Morvarid PublicationsMajlisi, Mohammad Baqir, (1375) Baharalanvar, Volume 69, Islamic PublicationsNaraqi, Ahmad, (2011) Masnavi Taqdis, correction: Afrasiabi, Ali, second edition, Nahavandi Publications Articles : Ismailpour, Abolghasem (1998) "A Comparative Study of the Introduction to the Spiritual Masnavi and Gnostic Poems", Iran Shenakht, No. 11, p. 17Iqbal, Abbas (1333) "Explanation of Ibn Sina's ode's poem on the state of the soul in Persian by unknown authors in the seventh century", Journal of the Faculty of Literature, First Year, No. 4, pp. 16-28Babaei, Reza (2002) "Mawlawi Naragh and Masnavi Taqdis, the Mirror of Research", No. 73, p.73Bahonar, Mina (2004) "Historical Trend of Flight Treatises (Flight Secrets)", Kayhan Farhangi, No. 221, p.77Jalali, Alireza (2005) "Gnostic structure of Ibn Sina's ode ode", Philosophical Letter, Volume 1, 2005, No. 2, p. 91Raufi Mehr, Mohammad (2006) "Translation of the Ode to Ibn Sina", Hafez Magazine, No. 13, pp. 41-40Haqqani Zanjani, Hossein, (2000) "Research in the works of Ibn Sina on the proof of the soul", Lessons from the school of Islam, November, Volume 40, Number 8, p. 38haghshenas, Maryam, Spearham, Davood, (1399) "Analysis of Rumi and Suhrawardi's visual reading of the concept of captivity of the bird of the soul (stories of birds in Masnavi and allegorical treatises)" Religions and Mysticism, Volume 53,Seifi, Mohsen, 53, Spring & Summer, No. 1, p. 28 Asadipour, Ali, "Comparative Study of Themes of Two Mystical Works of Ibn Sina and Mesbah al-Arwah Shams al-Diyoun Mohammad Bardsiri Kerman ", Islamic Mysticism (Mysticism and Religions), Spring 2014, Volume 10, Issue 39, p. 8Seifi, Mohsen, Lotfi Mofrad Niasari, Fatemeh (2012) "A Comparative Study of Two Mystical Odes - Einieh - Ibn Sina and Ali Tariq Eram - The Rate of Petition", Lase Mobin Magazine, No. 8, p. 146Toghyani, Ishaq (2002) "Ghorbat Shams", Applied Sociology, Spring and Summer, No. 13, p.58Fathollahi, (2009) Ali, Nazari, Ali, "Symbolism of the Ayniyya ode and its reflection in the thought of Muslim mystics", Persian Language and Literature Research, No. 14, p.17Ghasemi Naraqi, Somayeh, Mohaghegh Damad, Seyed Mostafa, (2010) "The meaning of prophecy according to Ibn Sina", Hekmat Sinavi, year 14, spring and summer, number 43, page 13Gorji, Mostafa, Narimani, Ahmad, (2010) "Study and analysis of the Masnavi Taqdis and the extent of its impact on the spiritual Masnavi", Book of the Month of Literature, No. 156, p.13Miri, Seyed Abbas, (2001) March + (2002) April, "A look at the scientific and cultural works of Mullah Ahmad Naraqi on the occasion of the Congress of Farazin Naraqi", Mah Din Book Magazine, No. 53 and 54, p.18
خلاصه ماشینی:
مقاله ي حاضر پس از ذکر مقدمه اي درباره ي هبوط روح و نماد کبوتر در رسالالطيرها، با روش تحليلي- مقايسه اي به بيان نقاط اشتراک و افتراق دو اثر داستان طوطي و شاه و قصيده ي عينيه پرداخته است و سرانجام در اين دو اثر شباهت هايي مانند نزول روح از عالم بالا، اسارت روح در جسم ، ناله ي روح از فراق و وصال طلبي روح و تفاوت هايي مانند واکنش و نبود واکنش روح براي پذيرش هبوط و دخالت و عدم دخالت شيطان در فراموشي وطن اصلي، ميان اين دو اثر به دست آورده است .
پيشينه ي تحقيق درباره ي قصيده ي عينيه و مثنوي طاقديس تاکنون به طورجداگانه مقاله هايي نوشته شده است ، از آن جمله اند مقاله هاي «ساختار گنوسي قصيده ي عينيه ي ابن سينا» (جلالي، ١٣٨٤)، «نمادانگاري در قصيده ي ابن سينا و بازتاب آن در انديشه ي عارفان مسلمان » (فتح اللهي و نظري، ١٣٨٨)، «بررسي تطبيقي دو قصيده ي عرفاني عينيه - ابن سينا و علي طريق ارم -نسيب عريضه » (سيفي و لطفيمفرد، ١٣٩١)، «بررسي و تحليل مثنوي طاقديس و ميزان تأثر آن از مثنوي معنوي » (گرجي و نريماني، ١٣٨٩) و «مولاناي نراق و مثنوي طاقديس » (بابايي، ١٣٨١)؛ اما چنان که عناوين آن ها نشان ميدهند، هيچ يک از نويسندگان داستان طوطي و شاه مثنوي طاقديس را با محتواي تمثيلي قصيده ي عينيه مقايسه نکرده اند.