جستجوی مقالات مرتبط با کلیدواژه "قاضی نورالله شوشتری" در نشریات گروه "علوم قرآن و حدیث"

Judge Noorullah Shoushtari is one of the leading theologians of the tenth century who has entered theological discussions in accordance with the needs of his time. He has written various works in theology, among which are the books "Ahqaq al-Haqq wa Azhaq al-Batil", "Masaib al-Nawasib fi al-Rad ala-Nawaqid al-Rawafid", "Majalis al-Mu'minin" and They are special. He is one of the non-philosophical rationalist theologians who has used various intellectual and narrative sciences according to the type of theological problem. Expressing the views and opinions of thinkers and different sects and religions is another feature of his theological method.

Qazi Nurullah Shustari has a special scientific status and spiritual place and has specialized in more than twenty sciences among intellectual and narrative sciences, including the interpretation of the Holy Qur’an. One of the topics that is discussed about the interpretation of the Qur'an is the methodology of interpretation and the method of the interpreter, which is considered by Qur'anic scholars. One of the remarkable and important interpretations in the 11th century AH is the book Kashf al-Qina’a Amma Waqa’a fi Tafsir al-Baydawi min Khalal va Zalal. The annotation of this book done by Qazi Nurullah Shustari for Baydawi interperation (Anwar al-Tanzil va Asrar al-Ta’awil) is from Surah Fatihah until Surah Ma’idah. In this study, a descriptive-analytical method has been used to examine the method and interpretive tendency of this commentator, although his tendency to theology has caused him to use the method of interpreting the Qur'an through reason more. But there are examples of the method of interpreting the Qur'an through the Qur'an, and the Qur'an to the Sunnah in his interpretation. Therefore, it can be said that his method of interpretation is a relatively comprehensive method in interpreting the Holy Qur’an.

Throughout the history of Islamic Sufism and mysticism, in general, and in the School of Khorasan, in particular, the Shiite Imams were assigned a special place as doctrinal and mystical exegetes of Islam and heads of Sufi and mystical orders. Qāḍī Nūr Allāh Shushtarī, a prominent Shiite scholar, made tremendous efforts at identifying the roots of this phenomenon in Sufi works and thoughts. He concludes that many Sufi mystics and masters believed in “doctrinal Shiism” or at least “passionate Shiism,” although they seemed to belong to the Sunni jurisprudential and theological school. On al-Shushtarī’s criteria, it seems that Jāmī, the great Naqshbandi mystic and poet, can count as belonging to this type of Shiism. Notwithstanding this, Qāḍī Nūr Allāh dismisses the idea, going so far as to consider Jāmī as an enemy of Shiism and the Shi‘a. This paper is concerned with semiotics of contexts and evidence for Jāmī’s Shiite tendencies and interests, as he never fell short of praising and celebrating the Household of Prophet Muhamad, on the one hand, and theological and historical grounds of Qāḍī Nūr Allāh’s discontent of Jāmī because of the latter’s unkind treatment of his contemporary Shi‘a and his failure to sympathize with Shiite or Shi‘a-leaning mystics, as well as his sarcastic remarks about Abū Ṭālib and people of Rafḍ and differences between mystical approaches of Qāḍī Nūr Allāh and Jāmī, on the other hand.