فصلنامه نقد، تحلیل و زیبایی شناسی متون
نوع مقاله : مقاله پژوهشی
نویسندگان
1 استاد زبان و ادبیات فارسی، دانشکدة ادبیات و علوم انسانی، دانشگاه محقق اردبیلی، اردبیل، ایران
2 گروه زبان و ادبیات فارسی، دانشکدة ادبیات و علوم انسانی، دانشگاه محقق اردبیلی، اردبیل، ایران.
3 گروه زبان و ادبیات فارسی، دانشکدة ادبیات و علوم انسانی، دانشگاه محقق اردبیلی، اردبیل، ایران
کلیدواژهها
عنوان مقاله English
نویسندگان English
In this study, using the descriptive-analytical method and using Gerard Genette's theory of transtextuality, the transtextual relations of the spiritual Masnavi with theological and mystical texts before it have been examined and analyzed. The spiritual Masnavi has transtextual, especially intertextual and metatextual relations with theological and mystical texts before it regarding the possibility or impossibility of seeing God. The transtextuality of the spiritual Masnavi is an educational and inductive genre that provides the audience with Rumi's mystical interpretations and interpretations of various religious and theological topics. In terms of paratextuality, the title of Rumi's work is "Masnavi", to which the adjective "spiritual" was added later, and Rumi mentioned Hesam al-Din in its introduction, and the division of the Masnavi into six books and the selection of the titles of the stories were also the work of Rumi himself. The Holy Quran, Nahj al-Balagha, Hadiqa Sana'i, Ma'arif Baha'uld, and the articles of Shams Tabrizi are the pretexts of the spiritual Masnavi. In rejecting the beliefs of some theological sects, the spiritual Masnavi sometimes explicitly and sometimes implicitly has intertextual relations with mystical texts such as the Ma’rif Bahawuld and the essays of Shams Tabrizi. From a metatextual perspective, Rumi’s critical attitude towards previous theological views has also been examined and analyzed. Rumi has both an interpretative and a critical approach to the views before him in discussing the vision of God. Rumi’s theological school, namely Ash’ari theology, considers the vision of God with the naked eye in the afterlife as a matter of certainty; but Rumi does not follow Ash’ari theology in this matter and does not believe in the vision of God with the naked eye; and he also considers and rejects the Mu’tazilite view as invalid. The Masnavi has an interpretative metatext with the views of the mystics before him; Because both the mystics before Rumi and Rumi himself believed in seeing God with the secret eye (heart) and considered the entire existence to be a manifestation of God's beauty and glory.
کلیدواژهها English
