پديد آورندگان :
نوري، محمدعلي دانشگاه فرهنگيان - گروه زبان و ادبيات فارسي، تهران، ايران , رودباري، خوش دانشگاه فرهنگيان - گروه زبان و ادبيات فارسي، تهران، ايران , جعفري، سمانه دانشگاه فرهنگيان - گروه زبان و ادبيات فارسي، تهران، ايران
چكيده فارسي :
سراج‌الدين قمري آملي شاعر قصيده‌سراي نيمة دوم قرن ششم و اوايل هفتم هجري قمري است. ديوان شعر او را يدالله شكري تصحيح كرده است. مصحّح ديوان بر آن است كه قمري چون ناصرخسرو و سنايي، دو دورة زندگي داشته است؛ در آغاز كار شاعري تا ميان‌سالي، بي‌بندوبار و مي‌گسار و بدزبان بوده است؛ اما پس از آن توبه كرده و به زهد و پارسايي روي آورده است؛ اما بنابر اشعار ديوان وي اين ادعا درست نيست. اين مقاله در پي آن است كه به روش كتابخانه‌اي و با استناد به ابيات قمري روشن كند داوري يدالله شكري نادرست است و قمري تا پايان زندگي خود، شاعري مداح بوده است. او حتي در كهن‌سالي نيز با پادشاهان، وزيران و بزرگان در ارتباط بود و در شعر خود به ستايش آنها مي‌پرداخت و صله‌هايي چون مي، پوستين، برنج، گاو و ... درخواست مي‌كرد.
چكيده لاتين :
Serajoddin Qomri Amoli is a powerful poet of the 6th and 7th centuries. He has a collection of poems emendated by Yadollah Shokri. His Divan's emendator believes that Qomri, like Naser Khosro and Sanaei, had two stages in his life. During his first years of poetry, he was footloose and luxurious up to his middle age, but then he repent and becomes a devout. However, this view does not seem justified considering his poems. This article using the library method and Qomri's poems aims to show that Shokri's claim is not right and Qomri was a Panegyrist poet up to the end of his life. In his old age, he also communicated with the kings and ministers and praised them asking wine, clothes, rice, cows, and so on.
Introduction
Knowing about poets and writers' life is very important from the viewpoint of literary history because it can help to understand their poems and writings better. In Tazkares, we can find several words about poets and writers and so many of them are incorrect or may be incorrect. Today, it is common that if there is no trace in poems or writings about confirming words in Tazkare, such words cannot be accepted. Such type of research has not been done regarding the life of Qomri Amoli. Yadollah Shokri, the emendator of Divan, just according to one trace composed of some distiches of his Divan judged him in such a way that he hated his forecast as he became old and repented and become a devout. It seems that Shokri commented so because of neglecting the two factions, while we can find several traces to disapprove this judgment. The writers of this article try to answer the question of whether Serajoddin Qomri, as Shokri has mentioned, had two stages in his life being a eulogist poet who repented at the end of his life and becomes a devout.
Materials & Methods
This research studied Qomri Amoli’s poems based on the library method to show that he did not have two stages in his life (according to the poems from his old age), and Qomri adulated the grandees of the crown and king and asked for a prize.
Discussion of Results & Conclusions
The corrector of Qomri’s Divan has used some symbols and pieces of evidence of Qomri’s Divan in his introduction to confirm that he had two stages in his life. Although the discussed distiches relate to his repentance, several pieces of evidence in his Divan show that he had a good relation with grandees and kings and asked for prizes:
pointing to the adduction to the kings in a qasida about praising Sheikh Seifoddin Bakharzi (died in 629 HG);
asking for fur from Khajeh Mohammad ibn Abelghasem (Fakhreddin Dehestani) minister of Jalaleddin Menkabarni Kharazmshah;
praising Sayyedolvozara Jalaleddin Ahmad, the minister of Shamsolmolouk Shah Ghazi Rostam ibn Ardeshir, the 8th king of Bavandieh Espahbodieh catena;
praising Fakhreddin Abulfazl Dabou, one of the commanders of Dabouygan catena.
Moreover, the poet points to his drinking in his old age and shaving his face to look young. But the clearest piece of evidence is some distich from Mathnavi Karname, a poem in which Seraj has mentioned the name of one of his friends and said: “Both of us were used to drink, we didn’t pray or fast. I don’t know whether he quit it or not, but I am still doing that, whether old or young and now I am even in a worse condition than before.” According to these pieces of evidence, we can conclude that Yadollah Shokri’s word about two stages in the life of Qomri is not verified and unlike his viewpoint, Qomri did not quit drinking, praising the kings, and asking them his needs.
