قراءه عرفانیه لقصه النبی ابراهیم (ع) فی دیوان ابن الفارض ومثنوی مولوی

النبی ابراهیم (ع) بالاضافه الى مقام النبوه، یظهر کسالک عارف یجتاز مراحل السلوک ومجاهده النفس التی تتجلى باشکال مختلفه مثل نفی آزر، تضحیه الابن، نار نمرود الروح بنجاح، ویصل من مرحله الفناء فی الله الى مقام البقاء بالله وخلیل الله. تتناول هذه المقاله بمنهج وصفی-تحلیلی مع الترکیز على المدرسه الامریکیه للادب المقارن، من خلال التامل فی اشعار ابن الفارض المصری ومولانا جلال الدین محمد البلخی، اللذین یبلغان قمه العرفان النظری والعملی، القراءه العرفانیه لقصه النبی ابراهیم (ع). فی هذا البحث، تم اولاً تحلیل اوجه التشابه فی اشعار هذین العارفین البارزین فی ثلاثه اقسام: ابراهیم (ع) والطیور، ابراهیم (ع) ونار نمرود، وابراهیم (ع) والنجوم، ثم تم توضیح اوجه الاختلاف لکل منهما فی مراحل مقام النبی ابراهیم (ع)، ابراهیم (ع) وآزر وتضحیه الابن. تشیر النتائج الى ان ابن الفارض، على عکس مولوی، لا ینظر الى الطیور بتاویل. فی نقاش نار نمرود، یعتبر سبب اطفاء النار وتحولها الى بستان هو وصول النبی ابراهیم (ع) الى مقام الجمع والبقاء بعد الفناء. لکن مولوی یعتبر نار نمرود نار النفس التی تتحول الى زهور وریحان بعد اجتیازها. ابن الفارض یعتبر الاهتمام بالنجوم ظهور الحق، لکن یرى مولوی بانّه لم یبلغ الانبیاء الى مرحله التوحید منذ البدایه ویعتبرون للمخلوقات وجوداً مستقلاً. ابن الفارض یتناول الاسرار الباطنیه وتاویل اعمال الحج ویعتبر مقام ابراهیم ولایه خاصه، ومکه حضره الهیه، والزائر ظهور حضره غیبیه فی الارکان الاربعه. ومولوی یعتبر آزر وتضحیه الابن تحرراً من تعلق النفس والطبیعه.

the mystical interpretation of the story of prophet abraham (peace be upon him), in the diwan of ibn farid and the masnavi of molavi (rumi)

prophet abraham (peace be upon him), in addition to his prophetic status, embodies the image of a mystic who successfully passes different stages of spiritual journey and the struggle against the self, which manifest in various forms such as the “denial of azar, the sacrifice of his offspring, and the fire of nimrod”. he ascends from the stage of annihilation in allah to the station of subsistence by him and becomes an allah’s friend. this article employs a descriptive-analytical method to explore the truths and subtleties of the story of prophet abraham (peace be upon him) through reflections on the poetry of ibn farid of egypt and jalal al-din muhammad rumi, both of whom stand at the pinnacle of theoretical and practical mysticism. in this research, the commonalities in the poetry of these two renowned poets are first examined and analyzed in three sections: abraham (peace be upon him) and the birds, abraham (peace be upon him) and the fire of nimrod, and abraham (peace be upon him) and the stars. subsequently, the distinctions in each poet’s interpretation of the stages of prophet abraham’s (peace be upon him) status, his relationship with azar, and the sacrifice of his son are elucidated. the findings indicate that ibn farid, unlike molavi, does not adopt an allegorical perspective on the birds. in discussing the fire of nimrod, ibn farid attributes the extinguishing of the fire and its transformation into a rose garden as the result of abraham’s connection to the state of unity and survival after annihilation. conversely, molavi views the fire of nimrod as the fire of the self, which, when transcended, transforms into flowers and basil. ibn farid perceives the stars as manifestations of the divine, while molavi argues that the prophets did not initially attain the stage of monotheism and ascribe independent existence to beings. ibn farid delves into the inner secrets and allegorical meanings of the rituals of hajj, considering the status of abraham as a special guardianship, mecca as the divine presence, and the pilgrim as the manifestation of the hidden presence in the four pillars. molavi, on the other hand, regards azar and the sacrifice of the son as liberation from the attachments of the self and nature..