جستجوی مقالات مرتبط با کلیدواژه « تفسیر عرفانی » در نشریات گروه « علوم قرآن و حدیث »

Some Sufis have considered the Qur'anic story of Musa and Khizr, because of the superiority of Khizr over Moses in the appearance of the story, as a proof of the superiority of guardianship, vilayat, over prophethood, nubuvvat. In contrast, some others have spoken about the superiority of Moses' status over Khizr. Khizr's superiority over Moses creates theological problems, and to solve this problem in the words of the commentators and following them the Sufis, some cases have been proposed, some weak and some strong. Some of the cases may be counted as: Moses who was assigned to meet Khizr was not Moses, the prophet; Khizr was an angel of God and the prophet Moses was assigned to talk to an angel; Khizr's superiority over Moses was relative, not absolute; Khizr himself was a divine prophet and Moses' obedience to him is the obedience of one prophet to another prophet. The last answer is accepted by most commentators. Khidzr himself was a prophet and Moses' use of Khizr is similar to his use of Shoaib's companion. From the first interpretations of Sunnis and Shiites to our time, this opinion is mentioned by great commentators such as Tabari, Samarqandi, Beidawi, Andalusian Abu hayyn, and Sufis such as Bukhari, Qushairi, Hijwiri, Ghazali, Sana'i, Ain al-Qudat and Alaa al-Dawlah Semnani. It seems that among these sayings that help us in solving the issue of Khidr's superiority over Moses, this saying has more narration, because: firstly, it is confirmed by the narrations of the parties; And secondly, it does not contradict Islamic prophetology, and thirdly, it is in harmony with other verses of the Holy Quran.

One of the methods of interpreting the Qur'an is the mystical method. Some recent and past commentators have shown in their works that they pay special attention to this method in interpreting the Qur'an. In this method of interpreting the Qur'an, the commentators try to extract mystical hints and nuances from the verses of the Qur'an. This article uses a descriptive-analytical method and library studies to express the methodology of two interpretations "Tafseer al-Qur'an al-Azeem" and "Tafsir Bayan al-Saada fi Maqamat al-Ibadah" and compare them. Imam Sahl bin Abdullah Tustari (200-283 AH), one of the commentators in the past, has used the mystical method in the interpretation of the verses in his Tafsir called "Tafsir al-Qur'an al-Azeem". He did not interpret the Qur'an verse by verse, but spoke of limited verses in each chapter. On the other hand, Sultan Alishah Gonabadi (1251-1327 AH), another commentator in the past, used the mystical method in the interpretation of the divine verses in his interpretation called Tafsir Bayan al-Saada fi Maqamat al-Ibadah. In this book, all the chapters and verses of the Holy Qur'an are interpreted. In addition, the comparative interpretations of Qur'anic verses on Sufi terms and teachings are very prominent in this commentary, and it is an emerging phenomenon among the mystical interpretations of Shia.

Alaa al-Dawlah Semnani, one of the mystic commentators of the Quran, mentions various functions for interpretation and interpretation in his prose works while using verses and traditions. He disagrees with the interpretation of similar verses; But it agrees with other verses. Unlike most commentators, he believes that dreams need interpretation and interpretation, and he uses interpretation and interpretation in the fields of principles and branches of religion, mystical revelations, letters, verses and traditions. He considers taweel to be a way to not excommunicate Muslims, to absorb different views in the Islamic religion, not to fall into the abyss of reincarnation, and to interpret mystical revelations. According to him, the measure of correctness of taweel and tafsir is conformity with Quran, hadith, reality, Arabic language and reason. One of the characteristics of his interpretation is its superficiality, lack of extraneous elements, the presence of theology, similarity and influence of Ibn Arabi's interpretation and his commentators. This research, using a descriptive-analytical method, seeks to analyze the place of interpretation and interpretation in the eyes of this mystic.

The widespread use of verses and hadiths in the poetic and prose works of Shah Nematullah Vali shows his great affinity with the holy Quran and Hadith.The issue of the present research is how the Shah Vali used verses and narrations in his works and what goals he pursued.Shah Vali has used verses and narrations with the various literary techniques such as terseness, allusion, implication, and analysis for aspect of appearance and literary and for the beauty and solidity of his words.In such a way that his excellent and simultaneous hegemony of the literature and science of the holy Qur'an and interpretation is obvious.But in terms of content, beyond the unique quantity of verses and hadiths in the works of poetry and prose of Shah Vali, this quantity has served three main purposes. The first is the mystical interpretation of the verses in the form of a subject-oriented interpretation, the second is the explanation of theosophicalphrases, culture and knowledge, which in this way increased their acceptance among the people. The third is the explanation of ethics vices and virtues,in other words, the explanation of practical theosophy and gnostic spiritual journeying and wayfaring.totally, the quantity and quality of the applying verses and narrations by Shah Vali is a complete model of religious mysticismthat considers itself to be bound by religious texts, but with its own mystical interpretations.

This article examines the relationship between the Quran and mysticism in the works of Ayn al-Qudat al-Hamadhani and analyzes its social and political impacts. Ayn al-Qudat al-Hamadhani, a prominent Islamic mystic and thinker of the 12th century, utilized Quranic teachings and mystical interpretative methods to elucidate the profound and esoteric meanings of Quranic verses. He employed mystical concepts such as monotheism, divine love, and self-purification to interpret the Quran. This research shows that Ayn al-Qudat combined mystical and Quranic teachings to emphasize the importance of self-purification and divine love in attaining true knowledge. His works had significant social and political impacts, as he addressed social justice and fought against corruption in governments. The long-term effects of his works on the Islamic community are evident in the development and evolution of Islamic mysticism and mystical Quranic interpretations. This article also offers suggestions for future research in the field, such as comparative analysis of mystical Quranic interpretations and examining the social and political impacts of Ayn al-Qudat's mystical thoughts.

This article examines the mystical interpretations of Surah Al-Kahf and their impact on Islamic political philosophy. It begins with the introduction and analysis of Surah Al-Kahf and its stories, followed by an exploration of mystical interpretations of these stories. The stories of the Companions of the Cave, Moses and Khidr, and Dhul-Qarnayn are highlighted as the main focal points of mystical interpretations, with their spiritual and metaphysical concepts elaborated. The study also analyzes the influence of these interpretations on mystical thought and the fundamental principles of Islamic political philosophy. The findings indicate that mystical interpretations of Surah Al-Kahf can enhance the understanding of Quranic concepts and strengthen the notions of justice, freedom, and righteous governance in Islamic societies. Subsequent sections of the article explore contemporary interpretations of Surah Al-Kahf and their effects on Islamic political philosophy, providing critical analysis of modern interpretations and their role in shaping current political and social thoughts. Finally, the article offers suggestions for future research to leverage these interpretations for the enrichment of mystical thought and Islamic political philosophy.

Ibn Bābawayh has narrated from Imam Ja‘far al-Ṣādiq (‘a.s.) on the authority of unknown narrators a long tradition about the exegesis of the Surah 212 of the Qur’an most of whose paragraphs have been attributed to other personalities in the sources of the (Islamic) sects. This tradition, with its composite textual features benefits from methods later than that of the Ḥurūfi (Literalist) exegesis for verses dealing with the Divine Unity. The relation of the text with its isnad is weak. Existence of the characteristics of philosophical and mystical schools and the late linguistic context which is incongruous with other traditions, confirm the invalidity of attribution of the entire tradition to the Imams. In his exegesis Abu ‘Abd al-Raḥmān al-Sulamī has attributed a tradition similar to this very tradition of Ibn Bābawayh with another isnad with many damages to Imam Ja‘far al-Ṣādiq (‘a.s.) and Ibn ‘Aṭā’. In another Sufi book called ‘Ilm al-Qulūb (knowledge of the hearts) sections from Ibn Bābawayh’s report has been attributed to Ja‘far al-Khuldī which seems to be due to oversight. Similarly, al-Māturīdī has narrated a small part of this tradition from the Commander of the Faithful, ‘Ali (‘a.s.), but he provided no isnads. The studies on the text and isnad of this tradition indicate that the tradition of Ibn Bābawayh and that of al-Sulamī originate from the same text which is dependent to the intellectual precedent of Khurasan and mostly matches the exegetical method of the Sufis.

Scholars of the Qur'anic sciences have proposed various views on mystical interpretation. Among these thinkers is Muhammad Hadi Ma'refat. In his opinion, the documentaries (dependent) of the commentaries of the people of cognition are personal tastes and their interpretations are from the category of exegesis by opinion. Also, the meaning of the word interior which is mentioned in the narrations is a non-evident per nexum indication and also mystical interpretations are related to the association of meanings. In the present article, after collecting the data by library method, his view on mystical and esoteric exegesis has been evaluated analytically and it has been concluded that: Firstly, part of the mystics' interpretations is to express the esoteric meanings of the Qur'an and they exegete the verses and they have used common methods of understanding the text. Secondly, the exegesis of the Qur'an is not non-evident per nexum indication, but often means the inner meaning of the word of revelation and sometimes means adaptation. Thirdly, mystical exegesis is not about the association of meanings, but are references and subtleties that have entered the hearts of the people of cognition after the esoteric (internal) recitation of the Qur'an and is considered as new understanding, and in most cases there was no mental background around it to be considered with the association of meanings.

The study of similar or ambiguous verses which has always won the attention of commentators is one of the important topics in the interpretation of the Qur'an. The Verse 172 of chapter A'raf is one of the similar and difficult verses of the Qur'an. According to the first interpretations which have heavily relied on narrations, this verse addresses the world of Zar.  This interpretation, however was later suspected or denied by the Mu'tazilites and rationalist commentators. The present study while accepting the covenant world, examines the theories of mystics and philosophers, and the result of the research shows that the reasons presented by rationalist commentators on the denial of the world of Zar are not enough and are due to lack of knowledge of the self and its various levels. The transcendence of human soul, the collective or intellectual existence of human beings, the different levels of the soul that have different rules and conditions; can contribute in understanding the above-mentioned verse.

In the contemporary period, he faces a host of interpretive works in existentialist subjects such as human beings, freedom, choice, responsibility, understanding, and so on... Refers to the formation of the discourse of existentialism in the interpretation of religious texts. In this paper, after analyzing this approach, this approach has been introduced as a new interpretive trend. In order to explain the different angles of this tendency, the comparison of the tendency of existentialism to the mystical, social and educational tendencies in the interpretation has been studied and the ratio of each with the tendency of existentialism has been studied. The convergent results of these three interpretive trends with the existential tendency indicate that, while sharing these tendencies in some features, there is a correlation between them, and no one is against this trend. Self-knowledge, self-knowledge, self-interest in interpretations, emphasis on self-improvement, how to interact with reason, and absolute distrust on it, and ... of commonality of mystical orientation with the tendency of beingism. Considering the practical dimension of life, the critical approach, the appealing and comprehensible prose for the public and the immutability of the common features of social tendency with beingism,

Qalam is a theological and Quranic topic having to do with the realm of Divine Knowledge viewed by the commentators differently. Semantically viewed, qalam should be put beside such words as louh, kitab, satr and tahrir. Qalam in this consideration would be a device for writing down, recording and drawing. This paper has studied what presented by the three schools on the semantics of qalam critically. As described in the paper, one may find five meanings of qalam in each of the traditional and mystical schools and six meanings in the inferential school. The comments of the school are different and their extensions of qalam partially are different. All have viewed qalam as the level of Divine knowledge in which the destinations of creatures are determined. This meaning and some other meanings are in connection with its literal meaning as a device for writing.

The discussion of the principles of mysticism in the school of Ahl al-Bayt (AS) is not separated from the study of the verses of the Quran and the understanding of the mystic commentators of these verses, which in its historical course, in the form of the statement and sayings of mystics and mystical commentators has presented and it is found in various writings of the scholars of other schools and sects.
The importance of examining these foundations is due to the fact that Islamic verses and narratives have different dimensions which this school has benefited from it because of its knowledge and specific kind of attitude, and has had different perceptions proportional to ontological and anthropological objectives. On the other hand, though this tendency has emerged in the context of the general culture of Muslims and that its prominent mystics belonged to the Sunnis, but it has flourished among the Shi’a authors, and much richer knowledge has been presented by them because the sources of the knowledge of Shi’a is different. The most important point of this primacy is the reliance and dependence of the Shiite school on the traditions and teachings of the Ahlul-Bayt(as). Now, if we consider the view of some Shiaologists who believe that the source of the thought and the origin of the perfect teachings of Islam are the Twelve Shiite Imams (PBUT), or this point that they consider Shiite as mystical and inward dimension of Islam, the importance of supreme position of Ahlul-Bayt(as) and their influence on Islamic mysticism and the words of the mystics, as well as their intellectual foundations are well-manifested. In this paper, we have tried to point out the principles of mysticism and the most important verses addressed by these mystics through a historical overview of the background of this knowledge in Shiite culture and the context of its orientation.

Muslim philosophers and mystics, being of deep reasonable and inner consideration on the world in the field of ontology, arrive at such a deep ontological understanding that causes a superior interpretation and knowledge of holy verses and traditions in comparison with that of public level. We may take their understanding of the verse 59 of An`am on the phrase mafatih ul-gheib as a clear evidence for the claim. While other commentators have few considerations under the verse, philosophers and mystics, regarding interpretative norms and rules, have described and explained the verse in detail and made its ontological aspects clear. They have known the phrase as referring to invisible and inner fields of the world and taken each of them as a key and source for the Divine unseen. On this deep consideration, the phrase refers to the higher causes of the world, immaterial beings, Divine Predestination, Divine particularly intended Knowledge, the names and fixed objects in the second determined mode and, finally, the reality of the names in the first determined mode. Such comments, had been in agreement with interpretative and religious norms and rules, may be taken as an important measure for proving a harmony among religion, intuition and reason.

One of the methods of Quran Interpretation is the mystical interpretation. The myths have paid attention to the deep structure and meaning of the Quran verses. One of the important interpretations of fourteenth century is Bayan Al Saadat Fi Maqamat Al Ebadat interpretation by Soltan Mohammad Gonabadi (Soltan Alishah). This interpretation is of different aspects such as verbal, philosophical and mystical. Although most of the interpretations are by Sunnites, Bayan Al Saadat Fi Maqamat Al Ebadat is by Shia and its methodology and important mystical points are studied in the present article.

Mystical interpretation is one of the most ancient exegetical approaches. Its specific worldview and style of writing have arisen various kind of criticism through the centuries. These verities of critiques based upon different foundations make the evaluation very difficult. Thus firstly with a typology and accurate classification of criticisms we can recognize the roots of problems and afterward by analyzing kinds of criticisms and study of their validity and invalidity we pave ground for deciding and determining the issue in question. Through this procedure and alongside of study of different critiques of mystical interpretation, a novel way of confronting with this kind of interpretation is laid down

Although Imām Khomeini has not authored an independent book on exegesis and Qur’anic sciences¡ his works abound in deep Qur’anic and interpretative discussions. Moreover¡ he has interpreted some Suras such as al-Fatiheh¡ al-Ikhlas and Al-Qadr in separate works in his youth and also interpreted some verses of al-Fatiheh verbally in five sessions in the wake of the Islamic Revolution. One of the most important sources of non-narational exegesis¡ including mystical exegeses¡ in the history of the interpretation of the holy Quran is the traditions of the holy Prophet¡ peace be upon him and his household¡ and the Immaculate Imāms¡ peace be upon them. This article is an attempt to explain the various works of Imām Khomeini¡ especially interpretative and mystical works¡ and also his views on hadith and tradition of the Immaculate Imāms and the frequency of reference to hadith in the interpretative works and the method of using them and its principles. The article concludes that in the view of Imām Khomeini¡ to understand the pure divine and Qur’anic mysticism there is no other way than turning back to the hadith and tradition of the holy Prophet¡ peace be upon him and his household¡ and the Immaculate Imāms¡ peace be upon them.

Haydar Ibn Ali Ibn Haydar، known as Sayyid Haydar Āmoli، is the philosopherand mystic of the eighth century AH and is the author of Tafsir al-Mohit al-Azam. He wrote this exegesis toward the end of his life in which he referred to many traditions narrated by the Immaculate. Hadiths have been reported in Al-Mohit al-Azamin different forms and ways. Most of these hadiths have been reported by paraphrasing and transmitting the meaning and sometimes they have been reported in the form of verse. Often these hadiths have been quoted in the confirmation of the views of the author and sometimes in interpreting the verses of the holy Quran. Moreover، they are often quoted without giving evidence. Amolithe mystic has also explained and elaborated on the narrations. His approach to explaining hadiths has a mystical tinge. Āmoli in explaining narrations follows different methods، including explaining the meaning of the words، paying attention to diction and syntax and referring to verses and narrations. In reporting the narrations he employs both Shii and Sunni hadith sources. Besides a glimpse at the life of Āmoli and introducing his exegesis Al-Mohit al-Azam، this article discusses in detail and analyses the traditions referred to in Al-Mohit al-Azam.