سرچشمه هاي قرآني انديشه حافظ

Qur'anic Origins of Hafez's Thoughts

اگر اين سخن ويتگنشتاين را بپذيريم كه زبان همان ذهن است و ذهن همان زبان، ديگر براي شناخت انديشه هركس و از جمله حافظ راهي جز تامل جدي بر آثار زباني او نمي ماند. اما اين، همه راه نيست بلكه پس از شناخت انديشه، سرچشمه ها و آبشخورهاي آن نيز بايد شناسايي شود تا راز وجودي اين معجزه زباني و ادبي آشكار گردد. در اين ميان، توجه به تصريحات گوينده و صاحب سخن، در درجه اول از اهميت قرار دارد. چرا كه ما را به دور از لغزش ها و خودپنداري ها به سرمنزل مقصود مي رساند. بدين منظور، در اين نوشتار كوشيده ايم تا به معرفي نكاتي بپردازيم كه انديشه حافظ و مآلاً سرچشمه هاي اصلي ، خاصه ريشه هاي قرآني آن را آشكار مي كند. اين نكات برگرفته از سخن حافظ ، بويژه تصريحات او بر مبناي گزارش قزويني - غني و نيز خانلري است ، البته با پرهيز از تاويلات شخصي و پيرايه هاي ناهمگون با متن و در واقع مطابق با اصول هرمنوتيك. اميد كه اين مجموعه بتواند مفيد و راهگشا باشد.

If we accept Wittgenstein's saying that language is mind and mind is language, there is no way left to us to know one's thought, including Hafez's, except serious contemplation of their linguistic works. However, this is not the whole way to go but after knowing about thoughts, their origins have to be identified as well so that the mystery of the existence of such linguistic and literary miracle might be revealed. In this regard, paying attention to a writer's glosses is of outmost importance because they lead us to our goals, avoiding lapses and self-conceptions. This paper aimed at introducing some Qur'anic points that the author holds reveals Hafez's thoughts and their origins. These points, being adopted from Hafez's words and particularly his glosses, are based on accounts by Qazvini and Qani, and Khanlari, and avoids personal interpretations and heterogeneous textual ornaments but are in fact in accordance with hermeneutic principles. It is required to remind that in addition of textual evidence where the evidence was necessary, we also used hypertexts in order to detail brief notes, so Hafez's external evidence become clearer. This point is also worth mentioning that much research has been done on Hafez and his Qur'anic influence all of which -more or less- are adorable but the Qur'anic influence has not been discussed well through adequate examples and evidence. Thus, the present paper intends to fill this gap.