آشنایی‌زدایی مفهوم هویت در مثنوی بر مبنای تاویل قرآنی

یکی از مطالب عمیق و درخور بحث و تحقیق در بسیاری از علوم انسانی، موضوع هویت است. مفهوم هویت هرچند جدید و نوظهور است، ریشه های آن به قرون گذشته و حتی زمان پیش از اسلام بر می گردد. مولانا شاعر معناگرای بزرگ قرن هفتم، برمبنای اثرپذیری تاویلی از قرآن، تعبیر و تفسیر دیگری از مفهوم وطن و هویت دارد. هویت در قرآن بیشتر بر مبنایخودشناسی و بازگشت به فطرت الهی انسان است و همچنین به مقام والای انسان در پهنۀ هستی توجه می شود. نگاه قرآن به و اتحاد بین امت ها است. قرآن دلیل برتری انسان ها و امت ها را تفاوت های » امت واحده « هویت جمعی، بیشتر به صورت ظاهری بیان نمی کند؛ بلکه در برتری تقوا، کسب دانش و جهاد فی سبیل الله معرفی می کند. در اندیشۀ مولانا عشق به ذاتاحدیت و انسانیت مبتنی بر نظریۀ جهان وطنی موج می زند؛ بنابراین نباید انتظار داشت او با تاکید بر ملی گرایی، آدمیان را به زندگی مادی و سرزمین مادری محدود کند. در نظر او، پس از ارج نهادن به هویت الهی، ذاتی و فردی، فراملی گرایی یا هویت جمعی اهمیت خاصی پیدا می کند. مولانا در مثنوی از مفهوم وطن به نوعی آشنایی زداییِ معنایی کرده است؛ از این رو آشنایی زدایی در حوزۀ معنا و تاویل های جدید از واژه ها و مفاهیم نیز نمود دارد. در این پژوهش به شیوۀ تحلیل محتوای سروده های مولانا در مثنوی، جنبه های متفاوت هویت بررسی شده اند.

De Familiarization of Identity in Mathnavi based on the Quran Interpretation

The most effective way of expressing and conveying concepts and ideas is to narrate and portray events in the form of a story that has several purposes. As one of the most important ways of inducing educational or historical concepts in the light of semiotics, the use of artistic or wordbased techniques of narrative discourse is narrative discourse. The arrangement of the elements of a story in the form of art is an important tool for conveying ideas and signs to others. In this regard, this study analyzes the elements of the story of the flood of Noah (AS), which is one of the common stories between the two books of the Torah and the quran, by the method of comparative microanalysis, and by using partial methods of semioticcognitive knowledge , Has analyzed it. The present study seeks to answer the following questions: 1 What are the elements of the story of Noah’s Storm in the narration of the Torah (Genesis Journey) and the Qur’an (Surah Hood)? 2. What are the similarities and differences between the artistic structure of this story in the two narratives mentioned? Which narrative is more engaging, effective, guided and exemplary? There has been no similar research in this area so far. The result of the study of the subject under discussion is that: The causeandeffect relationship of the ’pirang’ constitutes both narratives which, in the Torah narrative, are based on the decision to destroy human beings due to regret of creation (cause) and the coming of the doom of the flood (consequence). ) And in the Qur’anic narrative is based on the disrespectful behavior of the people of Noah (as) to the doctrine (cause) and the coming of doom (consequence). Accordingly, both narratives are common at the consequence stage, but there is a profound difference between the two at the stage of the cause of the doom. The angle of view in the Torah narrative is in the unknown and in the Qur’an as a whole. The characters of the story, in the Torah narrative, are mostly based on natural features such as: age, wine, etc. Noah, but in the narration of the Qur’an beyond the various characters of the story, the guiding aims pursued. These goals appear to be expressed in characters such as Noah, Noah’s people, and Noah’s family. The doomtodo action is a common occurrence in two stories that take place because of human disobedience. The purely onesided and varied conversations in the story of Noah (AS), according to the Torah narrative, have been unattractive. In contrast, the varied conversations in the Qur’anic narrative of the story of Noah (AS) have been a factor in making it attractive. The timing of both narratives is linear; but in the Qur’anic narrative it is generally linear; but in the Torah narrative it is linear. The mountain is mentioned in both narratives of the place of the story, but the spatial range is introduced in the global Torah narrative, but the Qur’anic narration is limited to a particular region. In the story of the flood of Prophet Noah, each of the features of the story reflects a specific educational purpose that in the Torah, the worship aspect of this purpose was achieved only for Noah (AS), but in the Qur’an, besides Noah (AS) Each of the characters in the story pursue a specific educational goal that ultimately fulfills the intended purpose of the Qur’an.