کارکردهای ادبی و معنایی اسمای الهی در عبارت‏های فارسی مرصادالعباد

مرصادالعباد کتابی عرفانی است؛ ازاین‌رو موضوعِ محوری آن خداجویی است و نام‏های متعالی خدا در آن فراوان دیده‏ می‏شود. دربارۀ اسماءالله پژوهش‏های فراوانی انجام شده؛ اما تاکنون تحقیقی زبانی و بلاغی دربارۀ نام‏های خدا در مرصادالعباد صورت نگرفته ‏است؛ بنابراین در این مقاله که به‌روش توصیفی تحلیلی انجام شده‏ است، نام‏های خدا در مرصادالعباد بررسی می‌شود تا پرکاربردترین آنها، شیوۀ کاربرد این نام‏ها و کارکرد معنایی آنها در عبارت‌های فارسی مرصادالعباد مشخص ‏شود. گزینش نام‏های الهی از مهم‏ترین جلوه‏گاه‏های هنر واژه‏گزینی نجم‏رازی به ‏شمار می‏رود و ازاین‌رو توجه ویژه‏ای را می‏طلبد. بررسی اسمای الهی در مرصادالعباد نشان ‏می‏دهد که مهم‏ترین ویژگی کاربرد نام‏های خدا در مرصادالعباد، نادربودن نام‏های استعاری و فراوانی کاربرد نام‏هایی است که ازطریق مجاز، به‏ویژه با علاقۀ اشتقاق ساخته ‏شده‏اند. از مهم‏ترین دلایل کاربرد بسیار نام‏های مجازی خدای متعال، تفخیم و بزرگداشت مقام معبود آسمانی است. بررسی کاربرد معنایی نام‏های خدا نشان ‏می‏دهد که هریک از این نام‏های مقدس، در جایگاه خاص معنایی به‏ کار می‏رود و کاربرد برخی نام‏های خدا در عبارت‌های فارسی مرصادالعباد، حکم اسمای جمالی و جلالی خدا را دارد.

Investigating Literary and Semantic Functions of the Names of God in Persian Expressions of Mersad al-Ebad

Abstract                                                                                  As Mersad alEbad 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 alEbad. In this descriptiveanalytical study, the names of God in the Persian expression of Mersad alEbad 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 alEbad 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 alEbad. In addition,  some of the names of God in Mersad alEbad are Asmae Jamali (Aesthetic Names) and Asmae Jalali (Glory Names).IntroductionMuch 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 alEbad men alMabdae El alMa’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 alEbad?; 2) What special semantic functions do the names of God have in the Persian expressions of Mersad alEbad?Materials and MethodsThis study was carried out using a descriptiveanalytical method. First, the text of Mersad alEbad 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 alEbad‚ the researchers of the current study have compared the use of God’s names in this book and the following two books: Resaleye Qoshayriyye and Kashf alMahjub.Discussion of Results and ConclusionsThe most frequent names of God in the Persian expressions of Mersad alEbad 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 alEbad 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 alEbad, &Hazrate Ezzat& is one of the aesthetic names and &Hazrate Jallat& is one of the glory names.