نقد آراي منابع مثنوي پژوهي در تأويل عناصر اسطورهاي مثنوي مولانا

A Criticism on the Viewpoints in Resources on Masnavi Research Regarding the Interpretation of the Mythical Elements in Masnavi-ye Molavi

بعد از پديد آمدن مثنوي مولوي، در هر قرني بر اين اثر بي نظير عرفاني فارسي شرح ها نوشته شده است. هم اكنون ما با ديدگاه شارحان مختلف روبه روييم كه از مقايسه آن ها مشخص مي شود تا به امروز انديشه ها در رويكردهاي تاويلي به ابيات مثنوي بسيار متنوع بوده است. با بررسي واژه «رستم» در مقام يكي از نمادها و عناصر اسطوره اي در هفت شرح برجسته فروزانفر، شهيدي، جعفري، استعلامي، زماني، گولپينارلي و عبقري كوشش شده به اين سوال اصلي پاسخ داده شود كه ديدگاه شارحان مثنوي در مواجهه با نمادهاي اساطيري آن چگونه بوده است. با اين كه در مثنوي غالبا رستم به عنوان قهرمان ملي، نماد انسان كامل است و مولوي وي را در كنار امام علي (ع) و حضرت حمزه آورده، اما نتيجه بررسي نشان مي دهد شارحان مثنوي به مباحت اسطوره شناختي در برخورد با نمادهاي اسطوره اي اين اثر كمتر توجه داشته اند و هنگام مواجهه با شخصيت رستم، به پيشينه اساطيري آن اشاره اي نكرده ، بيت هاي موردنظر را تحت ا للفظي معني كرده و وجوه اساطيري و عرفاني رستم را تبيين نكرده اند و در كل از نماد رستم به عنوان قهرماني حماسي كه نماد انسان كامل در انديشه مولوي شده است، غفلت ورزيده اند.

After the composition of the great work of Molavi called “Masnavi”, different explanations have been proposed for it by different scholars through the pass of time. Currently we can observe the viewpoints of different literary writers and through comparing their views we can understand that: up to now there have been very varied outlooks towards the verses in Masnavi in explanations approaches utilized by the different thought schools. As we investigated about the word “Rostam” known as one of the six symbols of the myths proposed in descriptions of Masnavi, proposed by Forouzanfar, Shahidi, Jaafari, Estelami, Zamani, and Golbinarly we found the response for the question that what was the outlook of those who explained Masnavi encountering myth symbols. Although in Masnavi, Rostam is often known as a complete humane sample because he is believed to be a national hero and Malavi has put him next to Imam Ali (PBUH) and Hamzeh, prophet’s uncle, the results of studies show that the explaining scholars have noticed the role of myth symbols only partially and they have not mentioned anything about the mythology history of Rostam. They have translated the verses related to Rostam colloquially and did not considered the myth and mystic characteristics of him. On the whole they have ignored to refer Rostam as an epic hero which the symbol of a complete human in the thoughts of Molavi.