ﻣﻘﺎﯾﺴﮥ ﺗﻄﺒﯿﻘﯽ ﺧﻤﺮﯾﺎت ﻋﺮﻓﺎﻧﯽ اﺑﻦ ﻓﺎرض و ﺣﮑﯿﻢ ﻧﺰاري ﻗُﻬﺴﺘﺎﻧﯽ

A Comparative Comparison of the Mystical Khamriyas of Ibn al-Farid and Hakīm Nizārī Quhistānī

در اﯾﻦ ﻣﻘﺎﻟﻪ، ﺑﺎ ﺗﮑﯿﻪ ﺑﺮ روش ﺗﻮﺻﯿﻔﯽ ـ ﺗﺤﻠﯿﻠﯽ و روﯾﮑﺮد ﺗﻄﺒﯿﻘﯽ )آﻣﺮﯾﮑﺎﯾﯽ(، وﺟﻮه اﺷـﺘﺮاك اﻓﺘﺮاق ﻣﻨﻈﻮﻣﮥ ﻓﮑﺮي اﺑﻦ ﻓﺎرض و ﻧﺰاري ﻗﻬﺴﺘﺎﻧﯽ ﮐﻪ در ﻗﺎﻟﺐ ﺧﻤﺮﯾـﺎت ﻋﺮﻓـﺎﻧﯽ اﻧﻌﮑـﺎس داﺷـﺘ ﺑﺮرﺳﯽ و ﻣﻘﺎﯾﺴﻪ ﺷﺪه اﺳﺖ. ﻧﺘﺎﯾﺞ اﯾﻦ ﺗﺤﻘﯿﻖ ﻧﺸﺎن ﻣﯽ دﻫﺪ ﮐﻪ دو ﺷـﺎﻋﺮ ﻣـﺬﮐﻮر، »ﺑـﺎدۀ ﻣﺤﺒـﺖ « را ﻋﺎﻣﻞ ﺟﻼي روح و اﺗﺼﺎل آدﻣﯽ ﺑﻪ درﮔﺎه ﺧﺪاوﻧﺪي ﻣﯽ داﻧﻨﺪ و ﻋﻘﯿﺪه دارﻧﺪ ﮐﻪ ﺷﺮابِ اَﻟﺴـﺖِ ﻋﺸـﻖ، ﻣﺴﺖ ﮐﻨﻨﺪه و روح ﺑﺨﺶ وﺟﻮد ﺻﻮﻓﯽ اﺳﺖ. آن ﻫﺎ ﺷﺮب ﺷﺮاب را ﺑﺮاي ﻋﺎرف، ﺣﻼل و ﺑـﺮاي زاﻫـﺪ، ﺣﺮام ﻣﯽ داﻧﻨﺪ؛ زﯾﺮا ﮐﯿﻔﯿﺖ ﻣﺴﺘﯽ ﻋﺎرف و زاﻫﺪ در ﻧﻈﺮ آن ﻫﺎ ﻣﺘﻔﺎوت اﺳﺖ. اﻓﺰون ﺑﺮ اﯾﻦ، ﻧﺰاري ﺑـﻪ ﻣﻮﺿﻮﻋﺎت دﯾﮕﺮي اﺷﺎره ﮐﺮده اﺳﺖ ﮐﻪ در دﯾﻮان اﺑﻦ ﻓﺎرض ﺑﺴﺎﻣﺪ ﭼﻨﺪاﻧﯽ ﻧﺪارﻧﺪ. ﺣﮑﯿﻢ ﻧﺰاري ﻋﻘﯿﺪه « دارد ﮐﻪ ﻣﺴﺘﯽ و ﺑﯽ ﺧﻮﯾﺸﺘﻨﯽ ﺑﺮآﯾﻨﺪ ﻓﻨﺎ ﺷﺪن از آﺛﺎر اﻧﺴﺎﻧﯽ اﺳﺖ. در ﺳﺎﺧﺘﺎر ﻓﮑـﺮي او، »ﻣﯿﺨﺎﻧـﻪ اﻫﺎﻟﯽ آن ﻣﻘﺪس و ﻣﺤﺘﺮم ﻫﺴﺘﻨﺪ و »ﺷﺮاب« رﻫﺎﻧﻨﺪۀ آدﻣﯽ از ﺑﻨﺪ رﯾﺎ ﻣﻌﺮﻓﯽ ﺷﺪه اﺳﺖ. ﺑﻪ اﯾﻦ اﻋﺘﺒﺎدردي كشان باده نوشان« در زﻣﺮۀ وارﺳﺘﮕﺎن ﻗﺮار ﻣﯽ ﮔﯿﺮﻧﺪ. در ﻣﺠﻤﻮع، ﺑﺎﯾﺪ ﮔﻔـﺖ ﮐـﻪ ﺧﻤﺮﯾـﺎت ﻋﺮﻓﺎﻧﯽ ﻧﺰاري ﭼﻨﺪﺑُﻌﺪي اﺳﺖ و ﺟﻨﺒﻪ ﻫﺎي اﺟﺘﻤﺎﻋﯽ و ﺳﯿﺎﺳﯽ ﻫﻢ در آن دﯾﺪه ﻣﯽ ﺷﻮد، در ﺣﺎﻟﯽ ﮐـ ﺧﻤﺮﯾﺎت ﻋﺮﻓﺎﻧﯽ اﺑﻦ ﻓﺎرض ﺗﻨﻬﺎ درﺑﺮدارﻧﺪۀ ﺑُﻌﺪ ﻣﻌﺮﻓﺖ ﺷﻨﺎﺧﺘﯽ اﺳﺖ.

In this paper, based on a descriptive-analytical approach and a comparative (American) approach, it has been studied and compared the Similarities and differences of ibn al-Farid and Hakīm Nizārī Quhistānī's thoughts which was reflected in the form of mystical khamriyas. The results of this study show that these two poets know that the "wine of love" is the agent of purity of soul and human connection to God and they believe that the eternal wine of love is drunkenness and Soul Giver for Sufi. In their opinion, drinking wine for the mystic is lawful (Halal) and for Zahed, it is forbidden (Haram), because the quality of mystic and ascetic drunkenness is different in their view. In addition, Nizari has pointed to other issues that are less frequent in Ibn Farz's Divan. Hakīm Nizārī believes that drunkenness is the result of death from human adjectives or attributes. In his intellectual structure, the tavern and its inhabitants are sacred and revered, and the "wine" is introduced as Savior of man from hypocrisy. Thus, "drinkers" and "topers" are among piouses. On the whole, it must be said that mystical Khamriyas is multidimensional and there are social and political aspects to it, whereas Ibn Farid's mystical Khamriyas only contain an epistemological dimension