بررسی اشتراکات و ارتباط رباعیات برخی مجموعه ها و رباعی نامه های کهن (مقاله علمی وزارت علوم)
درجه علمی: نشریه علمی (وزارت علوم)
آرشیو
چکیده
گردآورندگان برخی از سفینه های شعری، علاوه بر دیوان شاعران، از سفینه ها و مجموعه های دیگر نیز به منزله منبع استفاده می کرده اند. با بررسی تطبیقی محتویات این منابع می توان اشتراکاتی را یافت که حاکی از این مسئله است. در پژوهش حاضر با بررسی رباعیات عطار نیشابوری در مونس الاحرار و مختارنامه و فصولی که این رباعیات در آن آمده، نشان داده شده است که احتمالاً جاجرمی در تدوین کتاب خود، مختارنامه را پیش چشم داشته و از آن به منزله منبع استفاده کرده است. همچنین، با بررسی شکل فصل بندی و رباعیات مشترک رباعی نامه مجموعه شماره 2051 کتابخانه ایاصوفیا و نزههالمجالس، نشان داده شده است که احتمالاً گردآورنده مجموعه ایاصوفیا در فصل بندی مجموعه رباعیات خود از نزههالمجالس الگوبرداری کرده و در انتخاب و نقل رباعیات، از گزیده جمال خلیل شروانی در کنار منابعی دیگر، بهره برده است. سفینه کهن رباعیات و مجموعه شماره 487 کتابخانه لالااسماعیل دیگر منابعی هستند که رباعیات مشترک آنها در این مقاله بررسی شده است. با بررسی رباعیات فخرالدّین مبارکشاه و چند رباعی مشترک دیگر در این دو منبع نشان داده شده که عبدالکریم بن اصیل جاربردی که یکی از کاتبان مجموعه لالااسماعیل بوده است و گردآورنده سفینه کهن رباعیات، احتمالاً در گزینش برخی رباعیات از منبعی مشترک استفاده کرده اند.An Analysis of the Commonalities and Connections between the Rubaʿis of Some Ancient Collections and Rubaʿi Anthologies
The compilers of certain poetic safines (manuscripts) often used sources beyond the divans of poets, including other safīnes and collections. A comparative study of the contents of these sources reveals notable overlaps, suggesting that these collections were interrelated. This research examines the rubaʿis (quatrains) of Aṭṭar Nishaburi in Munis al-Aḥrar and Mukhtar-Nama, particularly focusing on the sections where these rubaʿis appear. The analysis indicates that Jajarmi likely referred to Mukhtar-Nama as a source when compiling his work. Similarly, a comparative examination of the thematic organization and shared rubaʿis in Rubaʿi-Nama (MS No. 2051, Aya Sofya Library) and Nuzhat al-Majalis demonstrates that the compiler of the Aya Sofya manuscript was influenced by Nuzhat al-Majalis in both structure and content, utilizing Jamal Khalil Shirwan’is selection alongside other sources. Furthermore, Safina-yi Kohan-i Rubaʿiyat and MS No. 487 (Lala İsmail Library) share numerous rubaʿis, suggesting a common source used by their compilers. A detailed comparison of the rubaʿis attributed to Fakhr al-Din Mubarakshah and other shared quatrains between these two sources supports this hypothesis.
Keywords: Rubaʿi, Safine, Collection, Mukhtarname, Munis al-Aḥrar, Nuzhat al-Majalis.
Introduction
Since approximately the seventh century AH, literary enthusiasts in Persian-speaking communities have increasingly compiled anthologies of prose and verse. These collections were often drawn from diverse sources, serving as companions during travel or at home. Some were intended for personal use, while others were prepared as gifts for dignitaries or upon their request.
The rubaʿi form held a special place in these anthologies due to its brevity, impact, and thematic versatility, making it a favorite of both poets and poetry enthusiasts. In addition to collections solely dedicated to rubaʿis, some compilers allocated sections of their safines to this poetic form. The widespread presence of rubaʿis within these manuscripts highlights their significance and popularity.
This raises three question: 1) What sources did the compilers of these poetic safines rely on for their selections? 2) Were their choices limited to the divans of individual poets? 3) What relationships existed between these safines, and what do these relationships reveal about the literary culture of their time?
Evidence suggests that divans were not the sole sources for the compilers. Other safines and collections also served as key references. Comparative analysis of these manuscripts reveals overlapping content, shedding light on the interconnections between literary works and the shared aesthetic preferences of different literary communities.
Materials and Methods
This study employs a descriptive-analytical approach to explore structural and content-based similarities among certain ancient safines and collections. It identifies shared rubaʿis and examines the relationships between these sources.
Research Findings
This research identifies a connection between Munis al-Aḥrar fi Daqaʾiq al-Ashʿar by Muḥammad ibn Badr Jajarmi and Mukhtar-Nama by ʿAṭṭar Nishaburi, demonstrating their interrelation. A comparative analysis of the content and thematic organization of Nuzhat al-Majalis and Rubaʿi-Nama (MS No. 2051, Aya Sofya Library) reveals that the compiler of the latter was influenced by Nuzhat al-Majalis. Additionally, the study shows that one of the scribes of MS No. 487 (Lala İsmail Library), ʿAbd al-Karim ibn Aṣil Jarburdi, likely used a common source with the compiler of Safina-yi Kohan-i Rubaʿiyat when selecting rubaʿis.
Discussion of Results and Conclusion
Munis al-Aḥrar fi Daqaʾiq al-Ashʿar is a collection compiled and written by Muḥammad ibn Badr Jajarmi in 741 AH. It is organized into 30 chapters, with Chapter 28 dedicated to rubaʿis, containing 467 quatrains divided into 35 sections. This chapter includes 40 rubāʿis attributed to ʿAṭṭar Nishaburi. The similarities between these rubaʿis and their placement in Mukhtar-Nama suggest that Jajarmi consulted Mukhtar-Nama during the compilation of his work.
Manuscript No. 2051 (Aya Sofya Library) is a compilation of treatises and poems, written by Maḥmud ibn Aḥmad ibn Maḥmud al-Tabrizi al-Sarraj in 730 AH. A significant portion (folios 253v–303r) is a Rubaʿi-Nama with 768 quatrains, organized thematically without attribution to specific poets. The orderly arrangement of its opening sections suggests that the compiler relied on specific sources, presenting rubaʿis sequentially from these references. Notably, the thematic structure and the presence of 164 shared rubaʿis in both this Rubaʿi-Nama and Nuzhat al-Majalis imply that the latter served as one of its sources. This connection highlights the prominence of Nuzhat al-Majalis in the literary culture of northwestern Iran during the eighth century AH.
Abd al-Karim ibn Aṣil Jarburdi, one of the scribes of MS No. 487 (Lala İsmail Library), compiled 34 rubaʿis by Fakhr al-Din Mubarakshah in Egypt between 741 and 742 AH. Fourteen of these quatrains also appear in Safina-yi Kohan-i Rubaʿiyat under Mubarakshah’s name. The notable overlap and consistent transcription of these rubaʿis suggest that Jarburdi and the compiler of Safina-yi Kohan-i Rubaʿiyat used a shared source for their selections.
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