«کلمات قصار» مندرج در مقالات شمس تبریزی از کیست؟ (مقاله علمی وزارت علوم)
درجه علمی: نشریه علمی (وزارت علوم)
آرشیو
چکیده
نقلِ اقوال پیشینیان در متون ادب فارسی، سنتی دیرینه است که نویسندگان متون تعلیمی، عرفانی و اخلاقی اغلب از آن بهره برده اند. در بسیاری از این متون سخنانی به ثبت رسیده است که صورت تغییریافته یا مشابه آن را می توان در آثار دیگر نیز مشاهده کرد؛ ازاین رو ردیابی و تعیین اصل چنین سخنان، منبع یا منابعی که نویسندگان آثار از آنها بهره گرفته اند، آن هم در متون ادبی فارسی، کاری بایسته و ضروری است؛ ازاین جمله اند کتاب مقالات شمس تبریزی که اگرچه نویسنده آن شمس تبریزی نیست، گفتارهای آن را از وی دانسته شده است. این کتاب حاوی سخنانی با عنوان «کلمات قصار» است و به تصریح مصحح کتاب، تعدادی از این سخنان، در آثاری چون کیمیای سعادت و بحر الفوائد نیز آمده است؛ اما بررسی ها نشان می دهد که تمام این اقوال، پیش تر در یکی از کتب صوفیه، یعنی گزیده در اخلاق و تصوف نوشته ابونصر طاهر بن محمد الخانقاهی تحریر یافته و موجود بوده است. به نظر می رسد سخنان منتسب به شمس، آگاهانه به نام او سند خورده است. در این مقاله، ضمن اثبات این نکته، چهل و یک قولی که با اندکی تفاوت در گزیده و در مقالات شمس درج شده است، ازنظر کیفیت حضور و میزان دخل وتصرفات، بررسی و ارزیابی خواهد شد.Who Authored the "Aphorisms" in Maqālāt-e Shams-e Tabrīzī?
Quoting the words of predecessors has been a longstanding tradition in Persian literary works, which are frequently used by authors in didactic, mystical, and ethical texts. Many of these works contain statements that either verbatim or in altered forms can be found in other texts. Therefore, identifying the original source of these statements and determining the references utilized by the authors is an essential task in Persian literary research. Maqālāt-e Shams-e Tabrīzī is one such text that, although not written by Shams Tabrīzī, is attributed to him. This book includes statements, called "Aphorisms", and according to its editor, several of these sayings also appear in works such as Kīmiyā-ye Sa‘ādat and Bahr al-Favā’id . However, studies indicate that every one of these statements had already been compiled in a Sufi book, i.e. Gozideh dar Akhlaq va Tasavvuf [An Anthology on Ethics and Sufism] , authored by Abū Naṣr Ṭaher ibn Moḥammad al-Khaneqahi (1995). This suggests that these sayings were deliberately attributed to Shams-e Tabrīzī. The present study proves this claim and analyzes forty-one aphorisms that appear in Gozīdeh and Maqālāt-e Shams in terms of their quality of presence and degree of modifications.
Keywords: Maqālāt-e Shams , Aphorisms, Gozideh dar Akhlaq va Tasavvuf , Abū Naṣr Ṭāher ibn Moḥammad al-Khāneqāhī.
Introduction
The existing version of Maqālāt-e Shams-e Tabrīzī consists of two volumes. Shams-e Tabrīzī was not the author of this book; rather, his words were written and arranged by others, and later ascribed to him. The identity of the compilers of "Aphorisms" is not clear; however, given the changes that have occurred in the form of the original narrations, the attribution of these statements to Shams has been made consciously. The principal part of Maqālāt is composed of Shams’s impassioned discourses, spoken either in the presence of his disciples or in response to various questions and controversies. Thus, they are not ascetic. At the conclusion of the book, there is a brief section called "Aphorisms" by the editor, Movahed (2012). However, these sayings have no connection to Shams’s character and differ significantly from his statements in the main text. Studies indicate that none of the aphorisms attributed to Shams-e Tabrīzī in Maqālāt are his and all of them were written a century earlier in Gozideh dar Akhlaq va Tasavvuf , authored by Abū Naṣr Ṭāher ibn Moḥammad al-Khāneqāhī (1995). Comparing the "Aphorisms" in Maqālāt-e Shams with the original narrations of, Gozideh dar Akhlaq va Tasavvuf confirms our opinion about rejecting the attribution of the contents of the book of Khanqahi to Shams-e Tabrizi and also helps to remove the ambiguity in some of the sayings and narrations recorded in Maqālāt-e Shams . This comparison also shows that in all "Aphorisms" the names of the narrators of the narrations have been omitted.
Materials and Methods
This study compares the "Aphorisms" section in Maqālāt-e Shams with the original narratives presented in Gozideh dar Akhlaq va Tasavvuf . The presence of some alterations and modifications in the form of the selected narratives supports our argument that the content recorded in the Khāneqāhī text should not be attributed to Shams Tabrizi. Additionally, it clarifies ambiguities in certain statements and narratives documented in Maqālāt-e Shams .
Research Findings
A comparison of Gozideh dar Akhlaq va Tasavvuf and the section called "Aphorisms" at the end of the second volume of Maqālāt-e Shams shows that the speaker of "Aphorisms" is not Shams-e Tabrīzī , and all the statements attributed to Shams in this section were included a century earlier in the form of news and narrations quoted from the Prophet, saints, religious elders, and Sufi sheiks in the book, Gozideh dar Akhlaq va Tasavvuf . The compilers of "Aphorisms” have transformed these narrations into statements in the form of mere news and reports by disrupting the narrative structure of the selected text.
The more important point in rejecting the attribution of "Aphorisms" to Shams-e Tabrīzī is that the order of the phrases in this section is completely in accordance with the order of the narrations from the book of excerpts (printed version). A closer examination shows that, except from page 9 to page 130 in one or two cases, the aphorisms are presented not only in the order of the chapters but also in the order of the pages and in the order of the narrations on each page in sequence. Even in cases where several narrations from the excerpt have been merged and recorded in the form of a single narration in the "Aphorisms" section, the successive narrations are excerpts from the printed version, and only one case was observed contrary to this procedure.
Discussion of Results and Conclusions
The compilers of the "Aphorisms" section have disrupted the narrative structure of the selected texts, making them into mere declarative statements and reports. The modifications made to these narratives are as follows:
Narrative de-identification by removing individuals, references, and altering vocabulary: The forty-one narratives included in the "Aphorisms" section originate from narratives in Gozideh, mentioning the speaker’s name and attribution.
Unjustified merging of narratives and production of fabricated and ambiguous texts: Some narratives in this section have been constructed through the combination of multiple distinct narratives.
Deletions that distort the original meaning: Certain narratives from Khāneqāhī’s Gozideh are recorded in the Maqālāt with certain words omitted, significant portions of the narrative removed, or sections altered, along with modifications in the narrative's form of expression.
Omissions that disrupt eloquence: In some cases, improper deletions and lexical changes have disrupted lexical and phonetic harmonies, diminishing the eloquence and syntactic clarity of the recorded narratives.
Conversion of literary narratives into direct exhortations: The compilers of the "Aphorisms" section have altered declarative sentences from Gozideh into imperative statements, transforming them into exhortations.
تبلیغات
