چکیده:
Writing commentaries on the Mathnavi of Jalal al-Din Mohammad Mowalvi has a long history. But the important point in Mathnavi commentaries, is their mystical nature in interpreting the contents of the verses. The interpretive method proposed in this article for the analysis of the Mathnavi, tries to reasonably confine itself to the meaning of the words used in each verse. In this method the literary rhetoric and lingual ornamentations are the bases of the meaning. This approach which the author calls an “outward interpretation” is used to challenge the presumption shared by the Mathnavi scholars regarding the word and form as discreditable, compared to the lofty thoughts of Mowlavi. In this method, the language of the Mathnavi and Mowlavi’s poetic talent are the primary standards of explaining the verses.
خلاصه ماشینی:
An example of it is in these verses of the Masnavi: اسب خـود را يـاوه دانـد از سـتيز مي دوانـد اسـب خـود در راه ، تيـز اسب خود را يـاوه دانـد آن جـواد و اسـب خود او را کشان کرده چو باد در فغان و جست و جـو آن خيـره هر طرف پرسان و جويان ، دربـه در ک̂Hن که دزديـد اسـب مـا را کـو و اينکه زير ران توست اي خواجه چيست ؟ آري اين اسب است ، ليک اين اسب بـا خـود آ اي شهسـوار اسـب جـو (Book One, verses 1115-1119) The lack of attention by commentators to calling the rider "javad" (a name meaning horse/generous), which is unusual and strange in the context of the story, has caused them not to consider the ambiguous meaning of this word, which refers to the horse itself, and thus to err in explaining the hemistich "Yes, this is a horse, but where is this horse?" 2.
" The discussion of these verses, although not very important, contains, in our opinion, an important point that must be noted: that some scribes and also commentators of the Masnavi have failed to digest or at least recognize even the use of a simple literary device by Rumi.
Among the commentators of the Masnavi, only the perceptive commentator Khwaja Ayub has noted this problem and writes to resolve it: "The description of 'peri' (fairy/fullness) is in 'dar' (door), meaning until the oyster became content, its door was not filled.
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