بررسی ابعاد تاریخی-ادبی «مغازی‌النبی»؛ یگانه منظومۀ تاریخ پیامبر در کشمیر

در میان آثار ادبی روایت بخش هایی از زندگی پیامبر و ستایش از ایشان پربسامد است اما اندک‌شماری از متون ادب فارسی به روایت کامل زندگی پیامبر پرداخته اند که یکی از مهم ترین این آثار، منظومۀ«مغازی‌النبی» صرفی کشمیری است که فرسنگ ها دورتر از پایتخت سیاسی ایران در کشمیر، سروده شده است. این اثر، نمونۀ بی همتا‌ و جامع از تاریخ پیامبر به‌شمار می‌رود که گمنام مانده است. این نوشتار در پی پاسخ به این سوال است که مولفه‌های «مغازی‌النبی» به‌عنوان یک «منظومۀ تاریخی» وشیوۀ روایت صرفی از تاریخ پیامبر چگونه است؟ روش پژوهش توصیفی-تحلیلی است و در آن ضمن معرفی صرفی، به تحلیل ساختار «مغازی‌النبی» در پنج مختصۀ «تاریخ‌نگاری»، «رویکرد تحلیلی»، «جزئی‌نگری»، «روایت‌گری» و «انعکاس اعتقادات» پرداخته شده است. حاصل پژوهش بیانگر آن است که صرفی همانند مورخان، به شیوه‌ای مستند جزئیات زندگی پیامبر را شرح داده است که نمی‌خواهد هیچ‌یک از وقایع و شخصیت‌های زمان ایشان فراموش شود؛ ازاین‌رو، به‌جای استفاده کردن از زبان شاعرانه و عناصرادبی، در پی روایت تاریخ  با زبانی ساده است؛ به‌گونه ای‌که، کیفیت روایت بر عناصر شاعرانۀ متن تسلط دارد.

exploring the historical and literary dimensions of maghazi-al-nabi, the unique poetic work of history of prophet muhammad in kashmir

1-     introductionin tenth century, at the same time as iran, persian language and literature flourished in india and kashmir, and perhaps the persian literature flourished in india more than iran. moreover, kings who were really fond of literature supported the poetry and persian language. the persian language was replaced by sanskrit since the time of shah zain al-abedin shahmiri in the gurkani period in kashmir. during this brilliant period, many works were dedicated to persian poetry and literature in india and kashmir, and even a style called &indian style& was formed. muslim governments played a major role in the development of culture, especially persian art and literature in india, and iranian poets regarded india as their second home. the golden age of persian poets dates back to india’s gurkani period (salimi, 1372: 128). this period coincides with the safavid era in iran. during this period, however, the poetry market was booming in the court of the gurkani, the safavid kings paid no attention to it (nafisi, 1363: 1/352).the most brilliant period of gurkani reign in terms of political power and the development of persian culture and literature in india was the era of jalaluddin akbarshah (963-1014 ah). he was at the height of the promotion of persian poetry and the cultivation of poets that none of the kings of iran or india could achieve that (safa, 1999, vol. 5, section 1: 455). the result of this political and cultural situation is the growth of poets such as sheikh ya’qub al-sarfi who have created many works in literary-historical areas, and other subjects of islamic culture.2-     research methodologythe present article attempts to analyze maghazi-al-nabi, written by sarfi kashmiri, using a descriptive-analytical method. the researcher while briefly explaining the style of “writing maghazi” introduces sarfi and analyzes the structure of this work. furthermore, he has also analyzed the narrative of the prophet’s life and detailed the specific features of this work.3-     discussionsheikh ya’qub, under the pseudonym of sarfi, was one of the most knowledgeable and respected people of his era in india, and he was born in 928 ah. (1521 ad) (erfani, 1335: 143).accompanied with hagiographers and with rich philosophical, mystical, moral works and, his unique poems, sarfi was able to find his position among the greatest mystics and most distinguished scholars of jalaluddin muhammad akbar’s era. according to abd-al-qader bada’uni in muntakhab-ut-tawarikh (selection of chronicles) both king homayun and king akbar respected him and firmly believed in him (bada’uni, 1869: 3/142).