De Familiarization of Identity in Mathnavi based on the Quran Interpretation
| Autor: | Behjat-sadat Hejazi, Hadi Poursheikhali |
|---|---|
| Jazyk: | perština |
| Rok vydání: | 2019 |
| Předmět: | |
| Zdroj: | Comparative Theology, Vol 10, Iss 22, Pp 81-92 (2019) |
| Druh dokumentu: | article |
| ISSN: | 2008-9651 2322-3421 |
| DOI: | 10.22108/coth.2019.115722.1244 |
| Popis: | Abstract Identity issue is one of deep and broad contents that in many humanities. Worthy of discussion and research. Although identity is new and emerging concept, but it's origin can be traced return to centuries and even in pre-islamic times. The spiritual seventh-century peat Rumi based on Quran's interpretation, following the Quran have another interpretation of identity and the concept of home. Identity in Quran is based on self knowledge and back to the divine nature of man; also pay attention to human dignity across the universe. Quran's look to collective identity is more for unified Ummat and alliance between nations and Quran don't address apparent differences because of superiority of men and nation; but introduced it in superiority of virtue, knowledge and jihad in Allah's way. In Rumi's thought, love of Allah's essence and humanity based on cosmopolitan theory wave knocks: so we should not expect that with emphasized to nationalism, limited human and material life of the motherland. In his view, after honoring the divine identity internet and individual, collective identity or transnationalism being important. Rumi has ventured to a kind of semantic de familiar of concept of home in the Masnavi. In this study, pay attention to content analysis of Rumi's Masnavi poems and different aspects of identity are examined. In Quran instead of national identity, emphasized on transnational identity. Quran for reinforcement mentality of transnationalism, discuss correlation of religions until moreover respect and valorize for clientele of other religions, will be provided basis consultation and social interaction between Muslims and Non Muslims. “وَ لَا تَسُبُّوا الَّذِینَ یَدعُونَ مِن دُونِ اللهِ فَیَسُبُّوا اللهَ عَدوَا بِغَیرِ عِلمٍ کَذَلِکَ زَیَّنَّا لِکُلِّ أُمَّةٍ عَمَلَهُم ثُمَّ إِلَی رَبِّهِم مَّرجِعُهُم فَیُنَبِّئُهُم بِمَا کَانُوا یَعمَلُونَ» (انعام/108) And don’t abuse their fetish gods that they invoke besides Allah, lest they may abuse Allah in revenge and out of ignorance. Thus we have made fair-seeming to every folk, their Deeds: and eventually to their creator &Nurturer is their return, so He will inform them of what they used to do[in this world].(108/انعام) Rumi moreover has shown long thoughts and de familiarizations in semantic levels, he has used various methods to influence the verses of the Qur'an in his poems. One of these is the interpretive effectiveness that Rumi has overtaken in comparison with other poets. He reaches new meanings with his intellectual creativity and by interpreting the verses of the Qur'an and some hadiths. Rumi does not have the same interpretation and interpretation of his homeland; rather, in his view, the homeland is the realm of the unseen or the kingdom from which one has fallen and suffered the pain of parting from the truth. As in the case of the homeland habeas, which is also related in the traditions of the Prophet: «حُبُّ الوَطَن مِنَ الإِیمَان», he composed: you must cross of speech “Love of country”, don’t stop/ Because homeland is supernatural, spirit isn’t in this world. If you homeland cross to on the other hand of stream /and this right hadith low sing error. Hence, one should not expect Rumi's Masnavi to address the issue of nationalism, which is, in fact, a kind of restriction of human beings to the motherland and what is attributed to it. In Rumi's thought, the love of the essence of divinity, based on the theory of "cosmopolitan" flows; thus, transnationalism or collective identity, after considering the individual identity, has an intrinsic and divine identity. |
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