كليدواژه :
اسماي الهي , خدا , مرصاد العباد , نام هاي خدا , نجم رازي
چكيده فارسي :
مرصاد العباد كتابي عرفاني است؛ ازاين‌رو موضوعِ محوري آن خداجويي است و نام هاي متعالي خدا در آن فراوان ديده ميشود. دربارۀ اسماءالله پژوهشهاي فراواني انجام شده؛ اما تاكنون تحقيقي زباني و بلاغي دربارۀ نام هاي خدا در مرصادالعباد صورت نگرفته است؛ بنابراين در اين مقاله كه به‌روش توصيفي ـ تحليلي انجام شده است، نامهاي خدا در مرصادالعباد بررسي ميشود تا پركاربردترين آنها، شيوۀ كاربرد اين نامها و كاركرد معنايي آنها در عبارت‌هاي فارسي مرصادالعباد مشخص شود. گزينش نامهاي الهي از مهمترين جلوه گاههاي هنر واژهگزيني نجمرازي به شمار ميرود و ازاين‌رو توجه ويژهاي را ميطلبد. بررسي اسماي الهي در مرصادالعباد نشان ميدهد كه مهمترين ويژگي كاربرد نام هاي خدا در مرصادالعباد، نادربودن نامهاي استعاري و فراواني كاربرد نامهايي است كه ازطريق مجاز، به ويژه با علاقۀ اشتقاق ساخته شده اند. از مهمترين دلايل كاربرد بسيار نامهاي مجازي خداي متعال، تفخيم و بزرگداشت مقام معبود آسماني است. بررسي كاربرد معنايي نامهاي خدا نشان ميدهد كه هريك از اين نامهاي مقدس، در جايگاه خاص معنايي به كار ميرود و كاربرد برخي نام هاي خدا در عبارت‌هاي فارسي مرصادالعباد، حكم اسماي جمالي و جلالي خدا را دارد.
چكيده لاتين :
As Mersad al-Ebad is a mystical book, its most important subject is theology, and the names of God are mentioned in it frequently and in different forms. There has been a lot of research on the names of God, but there is no linguistic or rhetorical research on the names of God in Mersad al-Ebad. In this descriptive-analytical study, the names of God in the Persian expression of Mersad al-Ebad are examined to determine the most widely used ones, the properties of their uses, and their semantic application. The investigation of God's names in Mersad al-Ebad showed that their most important property is the infrequent metaphorical names and the frequent metonymical (Majazi) ones are made particularly by derivation and pun (Jenase Eshteqaq); the most frequent cause of using God's metonymical names is the mighty of God's high position as the creator and heavenly God. From a semantic point of view, the results showed that every holy name has a specific meaning and application and some of them possess aesthetic use in Mersad al-Ebad. In addition, some of the names of God in Mersad al-Ebad are Asmae Jamali (Aesthetic Names) and Asmae Jalali (Glory Names).
Introduction
Much attention has been paid to the names of God in theoretical mysticism. In addition to mystics, philosophers and theologians have paid much attention to the discussion of the names of God (divine names) and have written many works about it. The main reason for mystic's attention to the discussion of divine names is the great emphasis of religious teachings on the names of God since based on their point of view‚ the knowledge of God is the ultimate aim of mysticism and progress‚ and the knowledge of Almighty God is achieved by knowing the divine names. Najmoddin Razi, known as Najme Daye is one of the famous mystics in the seventh century AH. His most important work is Mersad al-Ebad men al-Mabdae El al-Ma'ad whose subject is about religious behavior, reaching the certainty, training of the human soul, and cognition of divine attributes. In its Persian expressions‚ the names of God are used for artistic‚ rhetorical, and precise semantic purposes‚ which are studied in this study. The following research questions were posed:
1) What are the features of linguistic and rhetorical uses of God's names in the Persian expressions of Mersad al-Ebad?; 2) What special semantic functions do the names of God have in the Persian expressions of Mersad al-Ebad?
Materials and Methods
This study was carried out using a descriptive-analytical method. First, the text of Mersad al-Ebad was read and the names of God from Persian expressions of this book were extracted to investigate what names for "God" were used. In addition to examining Mersad al-Ebad‚ the researchers of the current study have compared the use of God’s names in this book and the following two books: Resale-ye Qoshayriyye and Kashf al-Mahjub.
Discussion of Results and Conclusions
The most frequent names of God in the Persian expressions of Mersad al-Ebad and their number of applications are Haq (350)‚ Khoda and Khodavand (134)‚ Hazrat (56)‚ (Hazrat) Ezzat (55)‚ (Hazrat) Oluhiyyat (27)‚ Hazrate Jallat (17)‚ Ahadiyyat (17)‚ and (Hazrat) Robubiyyat (11). Each of the names of God has a specific semantic and rhetoric use. One of the effective factors in using the names of God is who uses the divine names and with what social and cultural status. The results show: 1) the frequent uses of the names of God, which are made through the metonymy (Majaz), especially, for the sake of derivation with the aim of glorifying the dignity of God; 2) the frequent use of many agentive names for God, the implication of which means that attributes are used for God; 3) the rareness of the use of metaphorical names for God, and 4) the omission of the name of God in some genitive expressions because the name of God has been quite obvious. The semantic use of the names God in Mersad al-Ebad showed that "Haq" has been used in the mystical texts but "Khoda" is less mentioned in expressions with pure mystical content. It is used in cases where God is the "creator". Also‚ in many cases the attributes have been used instead of the name of God because the direct reference to the name of the great God is in conflict with the rites of servitude. In Mersad al-Ebad, "Hazrat-e Ezzat" is one of the aesthetic names and "Hazrate Jallat" is one of the glory names.
