تحلیل تحولات روایی ولادت و عروج مسیح (ع) برپایۀ روابط «فرامتنی»

به اعتقاد ژرار ژنت، هرگاه متنی متن دیگر را نقد و تفسیر کند، نسبت به متن اول فرامتن محسوب می‌شود. رابطۀ فرامتنی در تشریح، انکار یا تایید متن اول عمل می‌کند. پژوهش حاضر در پی آن است تا اجزای روایت ولادت و عروج مسیح(ع) را بر مبنای مقایسۀ روایات موجود در میان اناجیل اربعه، قرآن کریم، متون برگزیدۀ تفسیری اسلامی (تفاسیر طبری، عتیق نیشابوری و ابوالفتوح رازی از سده‌های سوم تا ششم)، قصص‌الانبیاء‌های نیشابوری و بوشنجی (قرون پنجم تا ششم)، و متون برجستۀ شعر فارسی (تا پایان قرن ششم) بررسی کند و با تعیین شباهات میان هریک از این منابع در تشریح، انکار یا تایید آنها نسبت به دیگر منابع، چگونگی تحول روایات و وجود روابط فرامتنی میان آنها را مشخص کند. مشخص شد منابع شعریِ بررسی‌شده دربارۀ شیوۀ آبستنی مریم، فرامتنِ تفسیر طبری‌اند که با انجیل لوقا مطابقت بیشتری دارند؛ اما سرودۀ منوچهری دامغانی و تفسیر عتیق نیشابوری درین‌باره فرامتنِ یکدیگر دانسته شده‌اند. سرودۀ ناصرخسرو در عین تاویل و انکارِ عبارات عیسی(ع) در انجیل، سخن خاقانی دربارۀ «اتّهام عیسی به خدایی» و نیز تعبیر نظامی از «زنده بر دار رفتن مسیح» باوجود انکار همگی، به‌نوعی فرامتنی از انجیل محسوب می‌شوند. متون شعر پارسی تا قرن ششم درخصوص روایات نقل‌شده دربارۀ آغاز و پایان زندگانی مسیح، فرامتنی از منابع اسلامی و مسیحی‌اند. نه‌تنها تفاسیر اسلامی در این‌باره فرامتنی از قرآن کریم و پس از آن عهد جدیدند، میان تفاسیر اسلامی نیز رابطۀ فرامتنی برقرار است.

A Metatextual approach in the transformation of narratives on Christ’s birth and death

Abstract A text relation with other texts has been an important subject, which attracted the attention of researchers such as Kristeva, Barthes, Riffattere, Genette, ete. In the 1960s, it was Julia Kristeva who used Intertextuality for the first time, indicating any relation between different texts. Thereafter, Gérard Genette expanded the study domain of Kristeva, and called relation between a text with other texts or different from its own as transtextuality and subdivided this type into five categories where intertextuality was only one type. Other categories were called arcitextuality, paratextuality, metatextuality and hypertextuality, each with their own subcategories. According to Gerard Genette’s theory, whenever a text sets to criticize and interpret another text, it will be considered as a Metatext for that text. In Metatextuality as a form of Intertextual intercourse, a text can explain, condemn or endorse another text. This paper studies and discusses all the elements of narratives related to the birth and death of Christ based on comparison of the narratives in New Testament (Matthew, Mark, Luke and John), Quran, Islamic interpretations (Tafsir alTabari, Tafsiri Sur abadi, Rawz aljinan wa ruh aljinan, Qisas AlAnbiya) and Persian poems (until 6th century AH). Furthermore, this paper sets out to analyze the transformation of narrations as well as similarities and differences based on a Metatextual approach. This study documents that not only there are various narratives between Christian and Islamic sources, but also there are differences among Islamic sources (even in a single text) that have been reflected in Persian poems. A way of determining Metatextual relationships is examining of the similarities between two or more texts in the type and manner of the narrative differences of these references in a single subject compared to other sources. Moreover, it turned out that differences in narrations is depends on interpretations and interpretations itself is depends on translation. (As the term taqi is translated both in the noun and adjective; causing to make two different narratives of Mary’s life) Considering Persian poems, especially poetic texts until 6th century AH, such as poems of Muslim poets who were living in Arranand Shirvan, we found out that both Christian and Islamic narratives have been reflected on poems. It shows that not only the author’s ideological background makes narrative differences, but also cultural and historical context is effective. This study documents that, on Mary’s getting pregnant, there are four interpretations based on the verse 12 of Surah AtTahrim, as well as four narrations: 1. Blowing into her mouth (based on Tafsiri Sur abadi’s narrative) 2. Blowing into her sleeve (based on Tafsir alTabari’s narrative) 3. Blowing into her vagina (based on Qisas AlAnbiya’s narrative) 4. Blowing into her dress (based on another story of Qisas AlAnbiya). The poetic sources that have been examined on Mary’s pregnancy are metatext of Tafsir alTabari that shows Blowing into her sleeve is the reason of getting pregnant; however, Mary’s pregnancy in Manuchehri Damghgani’s poems has been narrated based on Tafsiri Sur abadi’s narrative. Therefore Blowing into her mouth is the reason of pregnancy; these two texts can be considered as metatext of each other. Among interpretations are mentioned above, overall, Tafsir alTabari is more consistent with Luke’s Gospel. While the going of Jesus near his Father is rejected by Nasser Khosro’s poem, it is can be a metatext of Bible. While Khaghani’s belief on the accusation of being God is a criticism of Christian belief, and also Nezami’s interpretation of being alive during crucifixion, is a denial of Jesus’s crucifixion, all of them are metatext of the bible. Examination of Persian poetry until 6th century AH shows that there are the frequency of vocabulary such as blowing, sleeves and virginity which are related to birth of Jesus, as well as the cross, the fourth heaven, the position of the sun, Baitul Ma’mur, and the needle, that are related to the crucifixion / ascension of Jesus. We can say that these words are influenced by Christian and Islamic narratives in the same way; therefore, these words, which confirm the Christian and Islamic narratives, can be considered as metatext of both of them. As the Islamic interpretations (both Shi’i and Sunni) on Christ’s birth and death are the Metatext of the Holy Qur’an and New Testament, there is also a Metatextual relationship between the Islamic interpretations. Consequently Persian poems (until 6th century AH) can also be a Metatext of Islamic interpretations, and hence they are a Metatext of the Holy Quran as well as Christian sources.