تحلیل تطبیقی نظریه «عدم خشونت» در اندیشه گاندی و مولوی (مقاله علمی وزارت علوم)
درجه علمی: نشریه علمی (وزارت علوم)
آرشیو
چکیده
مولوی و گاندی، دو مصلح بزرگ جهانی متعلق به دو دوره، قوم و فرهنگ جداگانه هستند که در اندیشه و عمل، مشابهت های زیادی دارند. جستار پیشِ رو، تلاشی است درجهت پاسخگویی به این پرسش ها که آیا پیوندی بین اندیشه عدم خشونت گاندی و اندیشه های مولوی در مثنوی وجود دارد؟ وجوه اشتراک و بعضاً افتراق اندیشه های خشونت پرهیزانه این دو و دلایل آن کدامند؟ این پژوهش که از دیدگاه مکتب فرانسوی ادبیات تطبیقی و به شیوه توصیفی و با رویکرد تحلیل محتوا انجام شده است، مشخص می کند که عدم خشونت (مهم ترین اندیشه گاندی) جزو مبانی فکری مولانا نیز محسوب می شود؛ زیرا علاوه بر شواهد صریحی که در مثنوی به خشونت پرهیزی اشاره دارد، محتوای عدم خشونت در آثار مولانا نیز گسترده و متنوع است و بخش وسیعی از اندیشه هایش به نحوی غیرصریح به اندیشه عدم خشونت گاندی پیوند می خورد؛ به عبارتی دیگر، تمام باورهای مولانا چون؛ تساهل ، دگرپذیری، شهرت گریزی، شمول گرایی و... در راستای توسعه و تعالی معنوی انسان است و برونداد و ماحصل آن چیزی نیست جز انسان خودساخته و کمال یافته ای که با خود و تمامی اجزای کاینات بر سر صلح و مهرورزی است و مهم تر ازهمه این ها اندیشه «عشق» در باور مولاناست که به تنهایی نفی صددرصد خشونت گرایی است؛ البته عدم خشونت در نگاه مولانا، صبغه عرفانی دارد، اما در نظرگاه گاندی، بیشتر وجهه سیاسی می گیرد.The Comparative Analysis of “non-violence” Theory in Gandhi's thought and Rumi's Masnavi
Rumi and Gandhi, two great world reformers coming from different race and culture, present noticeable similarities mostly justified by the unity of humanity, mutual intellectual interconnection between Iran and India, exchange of mysticism between them, and the increasing prevalence of Persian language in Indian subcontinent. The present study aims at comparing the two figures (Rumi and Gandhi) in terms of “nonviolence theory” based on their works and thoughts. As indicated by the results of the present study conducted based on the French school of adaptive literature and through adaptive-descriptive content analysis, “nonviolence”, as Gandhi’s most important thesis, is also considered as the cornerstone of Rumi’s thoughts and doctrine. In addition to several samples from Masnavi evidently supporting nonviolence, most of Rumi’s thoughts and works are implicitly connected to Ghandhi’s “nonviolence” theory. In other words, All Rumi’s basic beliefs including forgiveness, altruism, modesty, anonymity [avoiding conspicuity], and globalization try to direct human toward spiritual development and excellence. This direction ultimately results in spiritually self-developed individuals seeking peace and friendship for the whole world. Most importantly, the concept of “love”, the most opposite of violence, is evident in Rumi’s works. However, Rumi elaborates on “love” from a mystic point of view while Gandhi considers it as a political necessity. IntroductionAdaptive literature is one of the most valuable and widely used branches of contemporary literary sciences, which, by discovering the long-term intellectual and cultural affinity among nations, leads to empathy and understanding. From this perspective, we can have a true assessment of our literary and cultural works and overcome over/under estimations and prejudices.The present study aims at seeking probable interconnections between Gandhi’s nonviolence theory and Rumi’s thoughts in Masnavi and analyzing their similarities and differences regarding nonviolence thoughts. Through the present study, we are going to adaptively analyze one of the common thoughts between Gandhi and Rumi hoping to reach the understanding of common pains and ideals between the two nations and step toward global unity and substantial peace.1.1. Research MethodologyStepping into adaptive and comparative literature analyzing thoughts and similarities of great figures is generally a new approach, which has recently been the focus of scholars and researchers. The present study, the adaptive analysis of "non-violence" theory in Gandhi's thought and Rumi's Masnavi, is particularly a new attempt. As far as Gandhi’s nonviolence theory is concerned, we can refer to various works including “Gandhi, nonviolence and social movements” (Fiyozat, S.E.; Taslimi Tehrani, R.; and Dadgar A.; 2009); “Gandhi’s nonviolence in theory and practice” (Abolhasani, A.; 2009); and “Gandhi and the philosophical roots of nonviolence” (Jahanbaglou, R., 2003).Among others, nonviolence discussions are evident among Gandhi’s works including “all people are brothers” (2016) and “The story of my experiences with Truth” (2015)However, nonviolence in Rumi’s thoughts has not been much the focus of researchers except for some including “An approach to Rumi’s thoughts” (Moshayyedi, 2005) and “Samples of peace and philanthropy in Rumi, Hafez and Sadi’s poetries” (Soleimani, F., 2009). The adaptive analysis of nonviolence thoughts in Rumi and Gandhi’s works is a new study that has not been elaborated by researchers. Only Sobhani, T. (2006) in “the presence of Gandhi”s thoughts in some Iranian mysticism, especially in Rumi’s Masnavi” generally compared some of Gandhi and Rumi’s thoughts. Bazargan, M.N. (2011) in “Rumi and the united peaceful world” merely elaborated on love and the unity of humanity as a hint of peace in Masnavi and sometimes, comparatively referred to Gandhi’s notes. All the above-mentioned works have been used for the present study.The present study, conducted based on the French school of adaptive literature and through adaptive-descriptive content analysis, made use of Nicholson’s correction of Masnavi. DiscussionRumi and Gandhi, the two honest thinkers, show many similarities justified by the unity of humanity, mutual intellectual interconnection between Iran and India, exchange of mysticism between them, and the increasing prevalence of Persian language in Indian subcontinent. These great men living at the time of violence did their best through their supreme thoughts to lessen the burden of tension imposed by materialism for centuries. Nonviolence is one of the most frequent thoughts of Gandhi and the sign of his doctrine. Gandhi, a great writer, never published about this cornerstone of his thoughts. However, through works compiled in his name, we can see various notes referring to nonviolence, preconditions, customs mostly repetitive presentations that are going to be elaborated in the present study.Additionally, Rumi’s nonviolence thoughts are not presented much in his works though we believe that nonviolence is the principle of Rumi’s thoughts. Merely considering the existence of the terms of violence, anger and their collocations in Rumi’s works, we may conclude that nonviolence is a peripheral subject in his thoughts while regardless of the terms; nonviolence is evident in his thoughts and works. When Rumi speaks of forgiveness, altruism, modesty, and anonymity, he is actually and implicitly referring to nonviolence. Besides, when Rumi invites people to the unity of human nature, globalization and the necessity of respect for all religions, he actually steps toward the establishing nonviolence. Moreover, Rumi’s opinion against “materialism, arrogance, jealousy, and greed” as the causes of hatred and grudge is actually a sign of nonviolence preventing people from animosity and opposition. Among others, the concept of love in Rumi’s thoughts is actually the apex of reference to nonviolence as love, in itself, is a complete rejection of violence. We can claim that with the existence of “love” in Rumi’s works, none of the above-mentioned concepts supporting nonviolence in Rumi’s works is necessary. Actually, it is the most obvious way of fighting against violence, anger and animosity. ConclusionNon- violence is Gandhi’s main theory and one of the key ways to understand his thoughts. Therefore, it is natural to see its wide and direct reflection in his works. However, in spite of the plethora of his writings, Rumi does not refer to this issue explicitly, and straightforward non-violent thoughts are not remarkable in his works. Yet, we believe that non-violence should be considered as one of his underlying thought frameworks. With this in mind, if we take the terms resentment, violence and their synonymous equivalents into account in his works, non-violence should be considered as one of his peripheral thoughts. Nevertheless, the fact is that non-violence is abundant in Rumi’s thoughts and works irrespective of the word’s appearance. In reality, a huge part of Rumi’s thoughts couples with Gandhi’s nonviolent views implicitly since Rumi examines the underlying concepts with his particular discrimination in investigation of every phenomenon. Non-violence plays a significant role in different sections of Masnavi and in terms of the following topics:Relying on ethics that is encouraging high virtue ethics and preventing inferior traits.Emphasizing sublime mystical teachings such as unity of existence, alliance of human souls, inclusiveness, etc.Additionally, if we add the concept of “love” to the aforementioned notions, the load of non-violence in Rumi’s thought comes to its end and in this respect, we can make a claim that Rumi even outperforms Gandhi.Despite the many similarities that exist between Mowlana and Matmaha, there are still some points of disparity in their thoughts and actions. Love and non-violence in Mowlana’s view have a mystical aspect while in Gandhi’s perspective they enjoy a socio-political dimension. This means that Rumi puts his thought in the realm of individual practice whereas Gandhi, having experienced his non-violent thesis individually, attempts to operationalize it at the level of society and in his struggling life. In so doing, he examined and probed its repercussions as well. Looking at the issue from this respect, we can regard Rumi as a mystic and Gandhi as a socio-political reformer. Even though, if we analyze Gandhi’s theoretical principles and his behavioral practice, we can consider him as a perfect mystic as well. Meanwhile, Mowlana’s high moral principles can benefit the society as a whole and guide it towards betterment and integrity. ReferencesThe Holy Quran.Arp, S. (2015). Mahatma Gandhi. (M. Fashahi, Trans.). Tehran: Maktoob Publications.Azad, P. (2010). How did Mowlavi become Mowlavi? Tehran: Qatreh Publications.Collins, L., & Lapierre, D. (1975). Freedom at midnight. (P. Sattari Trans.) Tehran: Nasherno Publications.Easwaran, E. (2012). Learning to love. 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