جستجوی مقالات مرتبط با کلیدواژه « حدیقهالحقیقه » در نشریات گروه « ادبیات و زبان ها »

The path of mystical journey is a path that is full of meanders. A mystic must overcome obstacles heroically to reach God. These are not physical barriers. According to the theory of image schemas first presented by Lycoff and Johnson, the mystic thinks and speaks about these obstacles by using force schemas. This study tried to compare Sanā'ie and Ayn al-Quzāt Hamadāni’s views about obstacles in the path of mystical journey by analyzing force schemas in their two works of Hadiqah al-Haqiqah (Garden of Truth) and Tamhidāt (Preparations) through a descriptive-analytical method. The units of analysis were the distiches and stanzas that contained force schemas in the mentioned works. The scope of our research was all their contents. The similarities of the intellectual foundations of the two mystics were reflected in the schemas of the second and third types. The word of God, moral vices, dependence on the world, soul, and knowledge of God were the main axes of these two types of schemas in the two works. The differences between the lived experiences and types of mysticism of the two mystics were found to have led to a significant difference in their use of the first type of schema. Also, they were different in their frequencies of using schemas, such as appearance of Shari'a, the devil, moral vices, divine zeal, and status, because of their varied lived experiences and intellectual foundations.

Accurate and scientific editing of ancient Persian texts is undoubtedly the first and foremost basis for literary research in this native land. Paying attention to outstanding works and masterpieces is of great importance. Sanāʹi Ghaznavi's Hadiqat al-Haqiqa is undoubtedly one of the most influential Persian versified poems in various literary, philosophical, and mystical aspects. This work has so far been repeatedly edited and published.. The edited and printed version of Mohammad Jafar Yāhaghi and Mehdi Zarqāni is the latest and perhaps the most complete representation of such efforts. However, the results of this endeavor are not, as in the preceding cases, free from drawbacks. In this research, with an approach based on  critique and with the aim of correcting and eliminating the text shortcomings as much as possible, we assessed and critiqued the recording of some verses from Hadiqat al-Haqiqa. By using side sources and in-text and out-of-text evidence, we showed that the correct forms of phrases have been erroneously marginalized from the text in many cases due to the correctors' inattention to what has been recorded in most of the older manuscripts and disregard for previous research and corrections. This has sometimes led to an incorrect description of each distich.IntroductionIn the field of research on ancient texts, the most important principle is to obtain a refined and citationable form from such works. One of these texts that deserve attention in terms of both the importance of the soul of the work and scientific reputation of its correctors is Hadiqat al-Haqiqa. That is why the correction and description of this valuable book has always been of interest to literary scholars. The latest scientific correction of this book is the result of Mohammad Jafar Yāhaghi and Mehdi Zarqāni’s efforts, which led to its first publication in two volumes by Sokhan Publications in the fall of 1397. The author of its lines has analyzed the recording and description of some verses with a critical approach to the text and has shown that its original and correct aspect has been marginalized in many cases for various reasons and incorrect forms have contrarily entered the text in a way that it has sometimes led to misinterpretations of the verses.Materials & MethodsIn this research, some verses from Hadiqat al-Haqiqa edited by Yāhaghi and Zarqāni were evaluated using library sources. By using authentic sources, as well as the evidence and reasons inside and outside the text, detailed points about the recording and explanation of the verses were provided.Discussion, Results, and ConclusionsThe book entitled Hadiqah al-Haqiqah by Sanāʹi Ghaznavi is one of the most valuable and important works in the history of Persian literature. It has been considered by many scholars in recent years and numerous commentaries and articles have been written about its verses. Nevertheless, the knot of problems in many of its verses has remained unsolved. Undoubtedly, the major factor involving this issue, along with the elements related to the passage of time and antiquity of the language, is the lack of correct edition of many of its verses.The latest critical correction of this book is the result of Yāhaghi and Zarqāni’s efforts. According to the editors’ report in the preface of the book, 6 manuscripts have been used by them to correct Hadiqah al-Haqiqah. Meanwhile, the manuscript in the John Rylands Library of Manchester dated Shawwal 681 AH with an abbreviation of M, which is apparently the oldest complete manuscript and historiography of Hadiqah, is the  manuscript utilized by editors. Editors of the text have tried to get the most correct and less erroneous text from Hadiqah by using old and authentic manuscripts. Nonetheless, a careful study of the verses shows that incorrect recordings have entered their corrected text for various reasons in many cases. According to the evidence, the main factors for the editors' mistakes can be summarized as follows: not paying attention to recording the most complete or oldest manuscripts, neglecting the results of previous researches, not considering the recorded phrases in the previous valid editions, making some inappropriate deductive edits, misreading verses, and ignoring some important text-editing rules. The results of a recent study have also clearly shown the extent to which ignoring the vertical connection of verses in the context, especially in the rhetorical and mystical poetic systems based on narration and anecdote, can deviate a text editor from the right path and cause errors in selecting the correct recording.

In Statement of the Problem, we refer to the meaning of jurisprudence and its role in Islam. Jurisprudence means knowledge in general and knowledge of Islamic rules in particular, which is known as minor jurisprudence and is generally divided into Imamiyya or special jurisprudence and Sunni and Jama'at or public jurisprudence; each of these two branches has several subdivisions. In general, faqih means scientist, as Iranians usually call the community of faqihs scholars or people of science. It could be inferred that where Shams Tabrizi said to Rumi, “leave science and pursue insight” he meant abandon the science of jurisprudence and become a Sufi. In general, independent publications relevant to the subject of this article were not found among Persian books and articles; however, concerning certain subjects, some writings and articles have been printed, such as Molavi Nameh by Jalaluddin Homayi which discusses nine jurisprudential headings mentioned in Masnavi. Abdolhossein Zarrinkoob also refers to the jurisprudential characteristic of Rumi in his book Serre Ney. Mohammad Reza Shafiei Kadkani in his articles "Sufi jurisprudence" and "Sufi Hajj", in the book The Language of Poetry in Sufi Prose, has talked about the issues of jurisprudence in the speeches of Sufis. Also, the articles "The function of jurisprudential discourse in Masnavi Ma’navi" written by Habibollah Abbasi and Gholam Ali Fallah; "The relationship between jurisprudence, ethics and theosophy" by Morteza Javadi Amoli; and "Introduction to the influence of Sufism from jurisprudence" by Hadi Adalatpour show the deployment of jurisprudential concepts by Sufis in their works. Nonetheless, they do not make a mention of the interaction of discourses or discourse transformation, and their points of discussion in these three Masnavies are not the concern of the present article either. The research method adopted in this study is a descriptive-analytical one, relying on the theory of discourse analysis, and it is delimited to three anecdotes about “judgeship” and “judge” and some jurisprudential terms that have been used in all three Masnavies. The Discussion section begins with an explanation of “discourse”; continues with a study of theosophical poetry and a brief reference to its history; and finally focuses on the triad of Persian theosophical poetry wonders, namely Sanai Ghaznavi, Attar Neyshabouri and Mawlana Jalaluddin Rumi with references to their biography and works. Explanations have also been provided about the three Masnavies, Hadiqah al-Haqiqah, Mantiq al-Tair and Masnavi Ma’navi. All three theosophical Masnavies, which are the subject of this article, have been composed by poets who deployed a variety of discourses; these discourses both embody the mentality of the poets and display the nature of religious, social and political interactions of their era. Besides the theosophical discourse, which is the dominant discourse, one of the main discourses used in these Masnavies is the jurisprudential discourse which has a prominent and important presence. The jurisprudential sub-discourse in all three Masnavies often turns into a theosophical discourse in interaction with the theosophical discourse. This change does not occur due to the difference or conflict between the two discourses, but in tandem, convergence, and interaction with the jurisprudential discourse in the theosophical discourse. In some cases, it becomes a theosophical discourse, and in some cases, it retains its jurisprudential characteristic and is used only to prove theosophical content. Based on this, we traced the process of interaction and transformation of jurisprudential and theosophical discourse in Hadiqah al-Haqiqah, Mantiq al-Tair and Masnavi Ma’navi via examining three anecdotes with the jurisprudential themes of “judgeship” and “judge”. An anecdote about the justice of kings from Hadiqah, the anecdote about the mystic Vaseti in a Jewish cemetery from Mantiq al-Tair, and the anecdote of a judge complaining and arguing with his deputy about the difficulty of the job of judiciary from Masnavi Ma’navi were selected and analyzed and the process of discourse transformation from jurisprudence to theosophy was explained. Also, the four jurisprudential terms of purity, peace, Hajj (pilgrimage) and repentance, which have been used in all the three Masnavies, were selected and their relevant verses were extracted and analyzed, and their process of discourse interactions was explained briefly. After analyzing the anecdotes and the aforementioned jurisprudential terms, the findings of the study were explained. It was shown that both jurisprudential and theosophical discourses represent a different view of existence as well as a different interpretation of its events. This difference in the orientation of these two discourses with that of Sharia institution and its premises causes the identification and distinction of these two discourses. For example, the jurist's view of religion and its categories is like a biologist's view of a cypress tree, but the Sufi approach to theology is an artistic one resembling a painter's look towards the beauties of a cypress tree. In this article, we observed the varied encounters of jurists and mystics with religious phenomena. Relying on his intuitive knowledge, the mystic presents a new reading of religious concepts, adopted from the reading of the jurist, which indicates the interaction between and convergence of jurisprudential and theosophical discourses. We have also observed that as we move from the stage of development of theosophical poetry to the stage of its elevation and evolution, this convergence of discourses becomes more artistic. As Rumi was both a jurist and a perfect Sufi, he has displayed the issue of discourse interaction or transformation in his Masnavi in a more literary and artistic way.

Ghotb’din Mohammad ebn Motahhar ebn Ahmad Jam (zhendepil) is one of the talented mystics and writers of Iran who has lived from 557 till 667A.H. Hadighat al-haghighat is one of the his writings. First of all, this research is focused on the New utterances and findings about Ghotb’din such asinformation about his Identity, religion, job and his relationship with his contemporaries, journeys and his writings. Then the author criticizes some parts of editor`s introduction on the new edition of Hadighat al-haghighat which recently has been published by Hasan Nasiri Jami Ph.D.