چکیده:
ازجملۀ آثاری که از سنائی غزنوی، شاعر زبانآور و دورانساز تاریخ ادبیات فارسی باقی مانده، مثنوی کوتاه تحریمةالقلم است. این مثنوی را استادان دانشمند مجتبی مینوی (1336)، رضا مایل هروی (1346) و محمدتقی مدرس رضوی (1348) تصحیح کردهاند. آخرین کوشش، یعنی تصحیح شادروان مدرس رضوی، در نیمقرن اخیر همواره محل توجه و مراجعۀ اهل تحقیق بودهاست. بااینحال، در این چاپ سهوهای متعددی دیده میشود که غالبا بهسبب برخی کاستیها در منابع مصحح و اشکالات روششناختی رخ دادهاست. در این نوشتار پس از جستوجو و تحصیل همۀ منابع شناختهشدۀ این مثنوی تا امروز، نخست به تبارشناسی این منابع و نقد و تحلیل متنشناختی آنها پرداختهایم، سپس براساس این دستنوشتها، با توجه به قراین موجود در خود متن، مضامین و ساختهای مشابه در سایر متون ادبی و عرفانی کهن، فرهنگهای قدیم و جدید و تحقیقات معاصران، تعداد قابلتوجهی از ابیات متن مصحح مدرس رضوی را تصحیح و اصلاح کردهایم.
Sanaʾi is one of the epoch maker and eloquent poets in history of Persian literature. Among survived works by him one can name the short mathnavi Tahrimat al-qalam. This mathnavi has been edited by Mujtaba Minuvi (1957-8), Riza Mayil Hiravi (1967) and Muhammad-Taqi Mudarris Razavi (1969). The last effort, i.e. the edition by the late Mudarris Razavi, has been the target of researchers' attention and reference during the last half century. But in this edition one can still see a variety of omissions and slips which is mostly emerged through partial deficiency of editor's sources as well as methodological mistakes. In this research, after searching for and acquiring all of the known manuscripts up to now, we have dealt with their examination and genealogy, in addition to the history of the text. Then we have edited and reformed a remarkable number of couplets in Mudarris Razavi's edition, with regard to manuscripts of the text, the text's evidence, analogous concepts and structures in other literary and mystical texts, old and new lexicons, in addition to the contemporary researches. 1. IntroductionIn addition to this fact that Sanaʾi is an epoch maker poet, he is also a work-intensive and a variety of literary works is attributed to him. During the last 60 years, the authority of short Mathnavis has been seriously doubted. Although de Bruijn has questioned attribution of Tahrimat al-qalam to him, and de Blois accordingly has so, most of the researchers before de Bruijn, and albeit after him, have accepted Tahrimat al-qalam's attribution to Sanaʾi and unlike to other works like Sanaʾi- abad, ʿIqnamah, Tariq ul-tahqiq, etc. Tahrima is regarded as an undoubted work by him.Tahrimat al-qalam is contained in two of the oldest documents of Sanaʾi's works: 1- Velieddin 2627 (now in the Bayezit Library, Istanbul) which was copied at Herat in 683-84 A.H. /1284-85; 2- Unquestionably early (second half 6th cent.), but not dated, is the Tahrimat al-qalam that is contained in the kulliyyat manuscript that was kept at the Kabul Museum before its building was pillaged and destroyed during the upheavals of the past few decades in Afghanistan. Its present whereabouts are unknown, but fortunately it had been published in a facsimile edition in Kabul in 1977.These two are manuscripts of Sanaʾi 's collected works (Kulliyat). It should be noted that other old manuscripts only include some works by Sanaʾi, so absence of a certain work can not be used as an evidence for its authority's disapproval. Additionally, none of the spurious Mathnavies is contained in the old sources. Works such as Tarιq ut-Tahqιq, ʿiqnamah, Sanaʾi- abad, Bahram va Behruz, etc. are attributed to Sanaʾi only in the manuscripts dated to 11th A.H. and thereafter. Some of these Mathnavies contained in the manuscripts of 9th and 10th A.H. centuries, and are attributed to poets other than Sanaʾi. 2. Theoretical FrameworkThis research is on the framework of textual criticism. Textual criticism tries to reach to the nearest version of the text seeped from the writer's pen, based on the most reliable, accurate and oldest sources. In order to achieve this aim, the critic follows principles and methods in which the selected version of the text is chosen based on the evidence and documents. The critic also avoids conjectures and arbitrary or taste-connected applications. 3. MethodologyManuscripts consisting of Tahrimat al-qalam are our main documents and sources in editing the lines (“Bayts” hereafter). Additionally, other works by Sanaʾi, works by his contemporaries, mystical texts and lexicons, etc. expand our source basis.The dominant characteristic of all these manuscripts is that they are written between 6th – 9th centuries A.H. and there is no trace of Tahrima in manuscripts thereafter. Survived manuscripts of this text that we know are four:Velieddin 2627 (now in the Bayezit Library), dated 683-4 A.H., Istanbul;kulliyyat manuscript that was kept at the Kabul Museum (No. 318 in catalogue by de Beaurecueil); facsimile edition in Kabul in 1977;Fatih library 3734, by Gulsani Hiravi in 884 A.H., Istanbul;Halet Efendi Ilavesi 61, Istanbul.Considering our final selected text, it seems that validity of Kabul manuscript stands at the first level, and Veliuddin Efendi at the second. 4. Discussion & ResultsFrom 103 Bayts collected in Mudarris Razavi's edition, we re-edited Bayts No. 3, 4, 22, 23, 33, 34, 38, 42, 44, 47, 52, 58, 64, 73, 75, 76, 77, 78, 81, 82, 90, 102. Our editions include lexical cases, grammatical forms, verb applications, order and arrangement of Bayts, etc. besides, in this paper a few misprints are mentioned and re-edited. 5. Conclusions & SuggestionsIn regard to the small number of this Mathnavi (103 Bayts), mistakes and slips count of Mudarris Razavi's edition (34 cases) are remarkable. This fact shows that subsequent researches are necessary to achieve a recension such as many other texts. Another achievement gained through our research refers to the degree of validity and accuracy of text variants in the existing manuscripts of this Mathnavi. In most cases the records of Kabul are more accurate and older than other manuscripts. However, the late fact is not generalizable to other works by Sanaʾi. Select Bibliographyde Blois, Francois, 2004. Persian Literature: A Bio-Bibliographical Survey, Vol. V (Poetry of the Pre-Mongol Period), London and New York: Routledge Curzon.de Bruijn, J. T. P., 1983. Of Piety and Poetry: The Interaction of Religion and Literature in the Life and Works of Hakim Sana'i of Ghazna, Leiden: Brill.Idem, “the Qalandariyyat in Persian Mystical Poetry,” in The Legacy of Mediaeval Persian Sufism, ed. Leonard Lewisohn, London and New York, 1992: 75-86.Idem, 1957-8. “Tahrimat al-qalam, ed. by Mujtaba Minuvi in Farhang-i Iranzamin, v, 5“ 15. [in Persian]Idem, 1969. Mathnaviha-i Hakim Sanaʾi, ed. by Muhammad-Taqi Mudarris-i Razavi, Tehran Intisarat-i Danisgah-i Tihran. [in Persian]Idem, 1998. Hadiqat al-haqiqa wa sariʿat al-tariqa (Fakri-nama), ed. Muhammad-Taqi Mudarris-i Razavi, Tehran: Intisarat-i Danisgah-i Tihran. [in Persian]Idem, Kulliyat, ms. Velieddin 2627 (now in the Bayezit Library, Istanbul) copied at Herat in 683-84 A.H. /1284-85Idem, 1977. Kulliyat-I asʿar-i Hakim Sanaʾi Gaznavi (quddisa sirruh), cap-i ʿaksi, ed. By ʿali-Asgar Basir, Kabul. [in Persian]Sanaʾi-i Gaznavi, Hakim Majdud-i Αdam, 2009. Divan, ed. Muhammad-Taqi Mudarris-i Razavi, Tehran: Intisarat-i Sanaʾi. [in Persian]Utas, Bo, 1973. Tarιq ut-Tahqιq: A Critical Edition, with a History of the Text and a Commentary, Lund: Scandinavian Institute of Asian Studies.
خلاصه ماشینی:
در ايـن نوشـتار پـس از جست وجو و تحصيل همۀ منابع شناخته شدٔە اين مثنوي تا امروز، نخسـت بـه تبارشناسـي ايـن منـابع و نقـد و تحليل متن شناختي آنها پرداخته ايم ، سپس براساس اين دست نوشت ها، با توجه به قراين موجود در خود مـتن ، مضامين و ساخت هاي مشابه در ساير متـون ادبـي و عرفـاني کهـن ، فرهنـگ هـاي قـديم و جديـد و تحقيقـات معاصران ، تعداد قابل توجهي از ابيات متن مصحح مدرس رضوي را تصحيح و اصلاح کرده ايم .
سنائي همين مضمون را در ديوان تکرار کرده است : صدق و «معني باش » از آواز و دعوي بازگرد رايـض اسـتاد دانـد شـيهۀ زاغ (٧) از زغـن (سنائي، ١٣٨٨: ٥٣١) با توجه به «باش » در اين بيت ، به جاي «کرد» در بيتِ تحريمه ، شکي باقي نميماند کـه در تحريمه هم درست «گرد» است ، يعني «معني شو، معني باش »: بــه ريــا بــرمکش ز دل دم ســرد کــار دعــوي مــدان و معنــي گــرد *** ب ٤٢- گر ترا هست هيچ در سر هـوش در ره ديــن ريــا نخــر بفــروش به طورکلي «نخر بفروش » و صورت هاي مختلف آن در دست نوشـت هاي تحريمـه (ل : يخـر يفروش ؛ ک، ح : بخر مفروش ؛ گ : بخر بفروش ) محل تأمل است و ما نيز پس از بررسـي بسـيار، معناي روشني براي بيت نيافتيم ، اما ميدانـيم کـه «نخـر» در اثـر سـهوِ مصـحح بـه مـتن راه يافته است .