پديد آورندگان :
ﻗﺪﻣﮕﺎﻫﯽ ﺛﺎﻧﯽ، ﻧﺴﺮﯾﻦ دانشگاه آزاداسلامي واحد تربت حيدريه، تربت حيدريه، ايران , اﺷﺮف زاده، رﺿﺎ داﻧﺸﮕﺎه آزاداﺳﻼﻣﯽ واﺣﺪ ﻣﺸﻬﺪ، ﻣﺸﻬﺪ، اﯾﺮان , ﻋﻠﻮي ﻣﻘﺪم، ﻣﻬﯿﺎر دانشگاه حكيم سبزواري، سبزوار، ايران
چكيده فارسي :
ﭘﺮﻧﺪه ﺑﺎز در ﻧﻤﺎد ﺷﻨﺎﺳﯽ ﺷﻌﺮ ﻓﺎرﺳﯽ، در ﻣﻨﻄﻖاﻟﻄﯿﺮ ﻋﻄﺎر و ﻣﺜﻨﻮي ﻣﻌﻨﻮيﻣﻮﻟﻮي از ﺟﺎﯾﮕﺎه وﯾﮋهاي ﺑﺮﺧﻮردار اﺳﺖ.در اﺳﺎﻃﯿﺮ ادب ﻓﺎرﺳﯽ ، ﺑﺎز ﺳﺮآﻣﺪ ﭘﺮﻧﺪﮔﺎن و ﺑﺎ دﯾﮕﺮ ﭘﺮﻧﺪهﻫﺎي ﺑﻠﻨﺪ ﭘﺮواز ﺑﻪﻃﻮر ﮔﺴﺘﺮده ﺑﺎ ﺧﺪاﯾﺎن- ﺧﻮرﺷﯿﺪ ﻫﻤﺮاه ﺑﻮده و در ادﺑﯿﺎت دري ﻧﯿﺰ ﺑﻪ ﻋﻨﻮان ﻧﺸﺎن ﻗﺪرت و اﻗﺘﺪار ﭘﺎدﺷﺎﻫﯽ ﻣﺸﺨﺺ ﺷﺪه اﺳﺖ. در ادب ﻋﺮﻓﺎﻧﯽ ﻋﻤﺪﺗﺎً ﻧﻤﺎد روح اﺳﺖ. در ﻧﺘﺎﯾﺞ ﺑﻪ دﺳﺖ آﻣﺪه؛ ﺑﺎز در ﻣﻨﻄﻖاﻟﻄﯿﺮ ﺑﻪﮔﻮﻧﮥ ﭘﺎرادوﮐﺴﯽ ﮔﺎه ﮐﻢ ﻫﻤﺖ و ﺑﺴﺘﮥ ﻣﺮدار دﻧﯿﺎ"اﺳﺖ و ﮔﺎﻫﯽ داراي ارزشﻫﺎي واﻻي اﻧﺴﺎﻧﯽ اﺳﺖ و ﻧﺸﺎن از ﻫﻤﺖ ﺑﻠﻨﺪ اﻧﺴﺎن ﮐﺎﻣﻞ دارد. اﯾﻦ ﺑﻠﻨﺪ ﻫﻤﺘﯽ، از ﻃﺮﻓﯽ ﺷﺎﻣﻞ دﻧﯿﺎ ﻃﻠﺒﯽ و ﻣﺮدار ﺧﻮاري و در ﻧﻮع ﻣﺘﻌﺎﻟﯽ، ﺳﯿﺮ در ﻋﺎﻟﻢ ﺟﺒﺮوت اﺳﺖ. ﻣﻮﻟﻮي از ﺑﺎز ﺑﻪ ﻋﻨﻮان اﻧﺴﺎن ﮐﺎﻣﻞ ﯾﺎد ﻣﯽﮐﻨﺪ. او از اﻧﺴﺎنﮐﺎﻣﻞ، ﺷﻤﺲ را اراده ﻧﻤﻮده اﻣﺎ در ﺗﺄوﯾﻠﯽ ﻓﺮاﺗﺮ، ﻗﻄﺐ ﻋﺎﻟﻢ اﻣﮑﺎن، ﺣﻀﺮت ﻋﻠﯽ)ع(، را ﺑﺎز" ﺳﺎﻋﺪ ﺳﻠﻄﺎن"و ﺑﺎز ﻋﻨﻘﺎﮔﯿﺮِﺷﺎه"ﺑﯿﺎن ﻣﯽﮐﻨﺪ. ﻋﻄﺎر ﺑﻪ ﻃﺮﯾﻖ ﭘﻨﺪ، راه ﺳﻠﻮك را ﺑﺮاي رﺳﯿﺪن ﺑﻪ ﻣﺪارج ﮐﻤﺎل ﺑﯿﺎن ﻣﯽﮐﻨﺪ و ﻣﻮﻟﻮي ﻋﻼوه ﺑﺮ آن، ﭘﯿﭻ و ﺧﻢ راه و ﺑﯽ راﻫﻪﻫﺎﯾﯽ را ﮐﻪ آدم وار، آدم دﭼﺎر ﺧﻄﺎ ﻣﯽ ﺷﻮد،ﺗﺎ ﺑﺎزﮔﺸﺖ و رﺳﯿﺪن ﺑﻪ ﺣﻘﯿﻘﺖ ذﮐﺮ ﻣﯽ ﻧﻤﺎﯾﺪ. ﻫﺮدوﺷﺎﻋﺮ در ﭘﺮواز ﺗﺎ ﻋﺮﺻﮥ ﺣﻘﯿﻘﺖ، ﻋﺎﺟﺰاﻧﻪ از ﺧﺪا، ﻃﻠﺐ ﯾﺎري ﻣﯽ ﮐﻨﻨﺪ . "درد" در ﺳﻠﻮك ﻋﻄﺎر ﺑﻪ ﺻﺮاﺣﺖ ﺑﯿﺎن ﻣﯽ ﺷﻮد،ﻣﻮﻟﻮي در ﭘﯿﺮوي از ﻋﻄّﺎر، درد را در ﻧﻤﻮﻧﻪﻫﺎي ﻧﻤﺎدﯾﻦ ﺧﻮد ﺑﻪﮔﻮﻧﻪ ﺗﺸﺒﯿﻪ ﺗﻤﺜﯿﻞ ﻋﺮﺿﻪ ﻣﯽدارد.ﻧﻤﺎد ﺑﺎز در ﻧﮕﺎه ﻋﻄّﺎر و ﻣﻮﻻﻧﺎ، ﺗﮑﯿﻪ ﺑﺮ ﻧﮕﺎه اﺳﺎﻃﯿﺮي ﻋﺮﻓﺎﻧﯽ دارد.
چكيده لاتين :
Falcon has a special place in the symbolism of Persian poetry in Attar's The Mantiq al-tair and Rumi's The Masnavi Manavi. In Persian literature mythology, falcon is the supremacy of birds, and it's been widely alongside the sun gods with the other high-flying birds and in Dari literature it’s also marked as a symbol of power, authority and kingdom. In mystical literature it is mainly a symbol of the souIs. As the studies show; in The Mantiq al-tair, paradoxically, sometimes it is the effort of the "dead of the world" and sometimes it has high human values and shows the great effort of a perfect human being. This endeavor, on the other hand, includes worldliness and murder and in the transcendent type, being in the world of predestination. Rumi mentions Falcon as a perfect human being. He has willed Shams as the perfect human but in a further interpretation, he calls the pole of the world of possibility himself, Hazrat Ali, as the "Saed Sult@n" and Anghagirshah falcon. Attar, through advice, states the path of conduct to reach the high levels of perfection, and Rumi, in addition, refers to the ways and means by which a person makes a mistake until he finds out and comes back to the truth. Both poets desperately ask God for help to fly to the realm of truth. "Pain" is explicitly stated in Attar's conduct. Likewise, Rumi defines pain as an allegory in it’s symbolic meanings. The falcon symbol in the eyes of Attar and Rumi, replies to the mystical and mythical point of view on things .
