اعتبار روایی- گفتمانی واقعیت برساختۀ افلاکی در مناقب العارفین

سنت تذکره نویسی عرفانی با نگارش دو شکل تذکره جمعی و شخصی، تداوم تاریخ نگاری اسلامی است که برای اعتبار بخشی به خود از سنت مستندسازی و عینیت نمایانه علم حدیث بهره می برد و واقعیت هایی درباب عرفا یا یک عارف برمی سازد. از منظر معرفتی برساخت واقعیت مذکور حاصل گزینش و انتخاب مولف-راوی یا راویانی است که بنا به معرفت شناسی ویژه یا دلبستگی های ایدئولوژیک آن را بازنمایی می کنند. این نکته بویژه در تذکره های شخصی  به دلیل تراکم رخدادها و جزییات فراوان، بیشتر به چشم می خورد. یکی از این تذکره ها مناقب العارفین افلاکی است که در باب مولوی و اطرافیان وی به نگارش درآمده است. در این نوشتار اعتبار روایی-گفتمانی واقعیت برساختۀ افلاکی در بازنمایی رخدادهای زندگی مولوی به شیوه توصیفی-تحلیلی دلالت یابی و تفسیر شده است. مبنای نظری تحقیق، آرای برخی از صاحبنظران نشانه شناسی اجتماعی و تحلیل گفتمان انتقادی است که وجوه دلالت یابی آنها از دو منظر کمّی و کیفی تبیین شده است. نتیجه نشان می دهد که مولف-راوی از یک منظر با بکارگیری چهار دسته مدالیتۀ اعداد، تاکیدی، بسامد روایی و تداوم روایی با سببّیت بالا بعضی از واقعیت های برساختۀ خود را از منظر کمّی مستند و باور پذیر می کند. از منظر کیفی هم، ابتدا بنا به تکیه بر ابزارهای شناختی راوی-کانونی ساز، همچون حسّ بینایی، شنوایی و لامسه که حاکی از «اینجا» و «اکنون» ادراک کننده است، برخی دیگر از رخدادها را عینی و محسوس می کند. سپس با شگردهای مشروعیت بخشی همچون استناد به نظام قدسی، رجوع به سنّت، عقلانی سازی و شگرف سازی بخشی دیگر از آنها را مستند و واقعی می نمایاند.

narrative-discursive validity of aflaki's constructed reality in manaqib al-arifin

the tradition of mystic biography writing, with the writing of two forms of collective and personal identification, is the continuation of islamic historiography, which uses the tradition of documenting and objectifying the science of hadith to validate itself and creates facts about mystics or mystics. from an epistemological point of view, the construction of the mentioned reality is the result of the selection and selection of the author-narrator or narrators who represent it based on special epistemology or ideological attachments. this point is especially noticeable in personal id cards due to the density of events and details. one of these tazkirahs is manaqib al-arifin aflaki, which was written about mowlavi and his entourage. in this article, the narrative-discursive validity of the reality created by aflaki in representing the events of mowlvi’s life has been implied and interpreted in a descriptive-analytical way. the theoretical basis of the research is the opinions of some experts in social semiotics and critical discourse analysis, whose implications have been explained from both quantitative and qualitative perspectives. the result showed that the author-narrator documents and believable from a quantitative point of view some of his created facts by using the four modality categories of numbers, emphasis, narrative frequency and narrative continuity with high causality. from a qualitative point of view, first of all, based on relying on the narrator-focusing cognitive tools, such as the sense of sight, hearing and touch, which indicate the perceiver’s here and now, some other events are objective and tangible. then, with legitimizing methods such as referring to the holy system, referring to the sunnah, rationalizing and exaggerating another part of them, it is documented and real.1. introductionmystical biography writing and recording the lives and sayings of parents and mystics is one ofthe most important genres in the history of mystical literature because of its special role in our cultural and social past. history was very important for the muslims of the early islamic period and historiography was born in the shadow of  scholars of hadith science , which means collecting, editing and interpreting the reports related to the words and behavior of the prophet and examining its narrators, had become the main activity and standard of islamic scholars, and in a more general view, documents became a principle for organizing education had become science of hadith was one of the methods of criticism that classified both hadith narrators into categories such as reliable, acceptable, and weak, as well as the text of hadith (robinson, 2012, p. 166). documents provide the possibility of controlling obvious forgeries and historical anomalies and verifying the authenticity and inauthenticity of hadiths. accuracy in documents, quoting the news with credit from the compiler, allows the reader to know that what is being said is not just a story. in order to understand the emergence of the tradition of muslim historiography, it is especially important to pay attention to the prominent story aspect of the written narrative, whether it is real or not. the two key words in this context are hadith and news, the current construction of both of which means reporting. it is necessary to remember that islamic historiography gradually freed itself from the sensitivities of the hadith scholars and the third century is the beginning of the flowering of muslim classification.the tradition of classification, which was popularized as a form of history writing, attracted the attention of sufists and mystics, and under all religions, a narrative was usually formed in order to describe the early faces of the religion, the way of religion and conduct. show the elders of the religion and set an example for the religion of islam. the classification of mystics and mystics can be divided into two groups, collective and private, from the point of view of the degree of inclusion of the people under discussion. collective tazkira books represent the life of a large number of mystics and mystics, and private tazkira is specifically about a sufi or mystic. the book manaqib al-arifin by shamsuddin ahmad aflaki (died 761 a.h.) is one of the exclusive tazkirehs in the biographies of baha wold, maulana and his companions. the book is in ten chapters.aflaki started the book at the request of molavi’s grandson and his successor, amir arif in 718 ah and finished it in 754 ah.2. methodologybiographies are written with different mechanisms and mystical notes play a significant role in creating the reality or realities of the life of mystics.