بازتاب تاويل هاي قرآني مثنوي مولوي در مثنوي هاي سلطان‌ولد

Reflections of Qur'anic Interpretations of Masnavi-i Ma'navi in Sultan Walad's Masnavies

مثنوي معنوي از آثار بزرگ عرفاني است كه مولوي در اين مجموعه با گفتمان قرآني خود آموزه­ ها و تعاليم بسياري را در اختيار سالكان قرار مي­دهد. وي در عرصۀ تأويل آيات قرآن نيز نظرات خاصي دارد و با ذوق عرفاني خود سعي كرده جوانب مختلف معنايي آيات قرآن را تشريح كند. اولين كسي كه به تقليد از مولانا به سرودن مثنوي پرداخت و از آموزه ­هاي مثنوي معنوي بهره برد، فرزندش سلطان­ولد است؛ وي اگر چه در عرصۀ عرفان به تجربيات جديدي دست يافته، ليكن منظومۀ فكريش بسيار متأثر از بزرگان طريقۀ مولويه خصوصاً پدرش مولاناست. تأمل در مثنوي هاي سه­ گانۀ او نشان مي­دهد كه بسياري از تأويل هاي قرآني مثنوي مولانا در اين آثار بازتاب يافته است. نگارندگان در اين جستار نظرات مولانا در مورد تأويل و معاني خاصي را كه از آيات قرآن بيان مي­كند، بررسي مي كنند و ميزان تأثير آنها را در مثنوي هاي سلطان ­ولد آشكار مي ­سازند. بر اساس نتايج اين پژوهش مشخص مي­شود كه مولانا و به تأسي از او سلطان­ولد كلام خود را تفسير قرآن مي­دانند و معتقدند كه گفتار اولياي فاني مانند وحي راهگشاي انسانهاست؛ پس مفسر قرآن اولياي الهي هستند، نه سخرگان هوس. در نظرگاه آنها قرآن لايه­ هاي معنايي متعددي دارد و تكيه بر ظاهر قرآن به هيچ روي شايسته مردان الهي نيست. مولانا بر آن است كه اولياي واصل فقط تا بطن سوم قرآن را درك مي­كنند، ليكن سلطان­ولد معتقد است افراد روحاني تا بطن سوم را درك مي­كنند و درك لايه­ هاي معنايي ديگر در انحصار اولياي معشوق است.

Masnavi-i Ma'navi is an impressive work in the realm of Islamic mysticism, where Molavi using his Qur'anic discourse, provides disciples with many teachings. He also has certain opinions regarding Qur'anic interpretations and by means of his mystic intuition, he tried to explicate different semantic aspects of Qur'anic ayahs. The first person who imitating Molana wrote another Masnavi was his son Sultan Walad who enjoyed the teachings of Masnavi-i Ma'navi. Although he found a new way of experience in mysticism, his cognition and logic are very much affected by Mevlevi Order especially his father's. Pondering on his three Masnavies reveals that many Qur'anic interpretations available in Molana’s Masnavi have been reflected in his work. In the present article, the authors try to examine the viewpoints of Molana with regard to Qur'anic interpretation and meanings and weigh how much they influenced Sultan Walad's Masnavies. The results points to the fact that Molana and his follower, Sultan Walad, consider their writings as Qur'anic interpretation and believe that the words of Allah's fāni spiritual men are illuminating for human beings as are the Qur'an's divine revelations. As a result, the Qur'an's interpreters are those who have really reached Allah not the servants of their desires. In their viewpoints, the Qur'an has different layers of meaning and merely relying on the surface layer does not befit Allah's spiritual men at all. Molana believes that Allah's wvasel (joined) men can only understand up to the third layer of the Qur'an, but Sultan Walad believes that spiritual men understand up to the third layer and understanding a layer beyond that is only in the monopoly of Allah's true lovers.