جستجوی مقالات مرتبط با کلیدواژه « interpretation » در نشریات گروه « ادیان و عرفان »

"Taʾwīl" (esoteric interpretation) stands as one of the most intricate Quranic topics. Among contemporary scholars, Ayatollah Javadi Amoli offers a comprehensive exploration of this issue. He argues that in the Quran, the majority of instances where "taʾwīl" is mentioned extend beyond mere linguistic interpretation, conceptual delineation, or explanation. Rather, they delve into the realm of objective external realities, encompassing both worldly matters and the hereafter. Just as exteriors can be measured with exteriors and interiors with interiors, Quranic “taʾwīl” or interpretation can be gauged against the "mother of the book," which serves as the foundational framework for Quranic verses. This innovative perspective suggests that the entirety of the Quran, including its definitive (muḥkam) and ambiguous or metaphorical (mutashābihāt) verses, possesses interpretative depth. These interpretations should be assessed in light of the "mother of the book," with the context of the Day of Resurrection serving as the fulcrum for Quranic interpretation to unfold. Practically, according to this perspective, understanding Quranic interpretation in terms of their references is first the prerogative of God, then those attaining the status of divine providence, and finally, the selected household of the Prophet.

One of the distinctive features of Hindu ancient texts is the presentation of many teachings and beliefs in the form of symbolic and mythological stories. In many cases, due to the passage of time, the meanings and main content of these myths have been forgotten and more attention has been paid to their appearance. In the face of these verbal and superficial perceptions, some experts, philosophers and Hindu mystics have reinterpreted these myths. Although these explanations and interpretations have been made with different approaches, they all try to provide a semantic and sometimes rational understanding of ancient stories and myths. The great Hindu mystic and philosopher Tirumular is one of these people. He had many important influences on the intellectual currents after him, especially the Śaivism traditions. Considering the importance of this influence, this article has tried to examine this saint’s life and the content of his important work the Tirumantiram, and then by selecting some stories and myths which included in this text, examine his hermeneutic approach in the interpretations of Puranic myths.

The word "Khalīfa" is mentioned only twice in the Quran But in the idiomatic form, "Khalīfa Allah" has an important place in Islamic belief and as a verbal addition, it means and refers to the substitution of man instead of God. This research seeks to investigate the change in the meaning of this word in the interpretations of various sects from the second to the sixth century of Hijri. "Khalīfa" in the literal sense means the replacement of a present person instead of an absent person. Most of the commentators in the interpretation of verse 30 of Surah al-Baqarah state that "Jinn" lived on earth before Ādam and the word "Khalīfa" means successor of Jinn or Malāika; but from the end of the third century, another point of view is presented which states that there was no creature on earth before Ādam, and the meaning of "Khalīfa" is "Khalīfa Allah" which includes Ādam and his descendant. Also, at the same time, a new political meaning is proposed for the word "Khalīfa"; it is Sultān ʿAzam. In the interpretation of verse 26 of surah Ṣād, it is also said that Dāwūd was the successor of the prophets and kings before him, and he is the Khalīfa Allah and the Sultān ʿAzam. In addition to the silence of some commentators in attributing the concept of "Khalīfa Allāh" to the word Khalīfa, some commentators have even opposed this meaning.

Throughout history, Sufi and mystical interpretive currents on the one hand to respond to the cognitive and epistemological needs of the audience and attention to its moral, educational and spiritual aspects have been considered by the commentators of the Holy Quran, and on the other hand due to the existence Deviations in mystical interpretations have their opponents and have damages in the basic, methodological and final domains. The purpose of this study is to identify, analyze and investigate the damages of the basic, methodological and final areas of mystical interpretation of the Holy Quran. This research is an applied research in terms of purpose and a qualitative research in terms of data collection. In terms of research method, it is descriptive-analytical. The findings of this study can be used for the purpose of writing mystical commentaries and expressing the meaning and purpose of God Almighty verses with an educational and cognitive approach to promote morality and educate the audience of the Holy Quran.

Allegorical interpretation is one of the significant topics of Quranic sciences and theology, which plays a key and practical role in understanding the Quran and hadiths, particularly some verses related to nouns and attributes. Not accepting allegorical interpretation means ignoring the infinite depth of God's Word and falling into the trap of analogy and embodiment. From the beginning of Islam, Islamic denominations and Muslim scholars have had different views on the interpretation of Islamic scriptures, to the extent that some have caused the distortion of the religion and deviation in people's beliefs by being lenient in interpreting the religion. The first contention concerns the difference between tawil (allegorical interpretation) and tafsir (interpretation). The allegorical interpretation of the texts is not in line with the simple interpretation in a way that if the apparent understanding and explanation are not acceptable in a verse, we can turn to the allegorical interpretation. Rather, it is an independent matter and only within the authority of the most knowledgeable and refined people. Therefore, with a minimal view, some people like Mohammad Hadi Marefat and Nasr Hamed Abu Zayd consider allegorical interpretation as a type of interpretation and deem it permissible for all people through simple rules. After stating the literal and technical meaning of tawil, this research explains, investigates, and evaluates the theory of tawil from the perspective of the two Quranic scholars.

The fictional and mythical character of Christ has provided a liturgy for literary knowledge. Apart from addressing the role and influence of Jesus in Persian literary texts, this research, with a mystical insight, describes the Trinity, the communion, the ascension, and the course of Jesus in a coherent manner and explains the findings of the problem with the evidence of Persian literature in an interpretive way. Also, by looking at the marvelous life of Christ-with the aim of manifesting the beliefs-it has made clear the need for research. On the other hand, with the view of the metaphor of the species, the Trinity is considered as a cipher of unity, and the cross has been shown as the symbol of the soul, which must be fought with. But regarding the myth of the circle, the ascension as a sign of glory and return is a metaphor of the return to the principle of self, and, with a mystical look, has revealed that with the advent of a wise man as a Christian, the abstract can be lifted from the west to the east of the ascendant. He returned to the real homeland and the realm of love for eternity.

The present study was conducted to investigate and analyze the approach of the commentators of The fourth and fifth centuries AH on the subject of Mahdaviat In this research, the range of topics and the method of the commentator in designing Mahdavi topics among the commentators of the fourth and fifth centuries have been studied The fourth century was a century of flourishing science and knowledge in the Islamic world due to the relative freedom created for scholars, especially Shiites, as well as the increasing desire for knowledge among the Muslim ummah, and commentary books increased significantly According to the findings of the research on the interpretations of the two sects, in this century, Mahdavi discussions such as the conditions of the hour and the descent of Jesus (pbuh) have been widely used to prove the existence of Hazrat Mahdi (pbuh) and the signs of his reappearance, as well as the events after his reappearance and special characteristics of Hazrat Mahdi (pbuh). In addition to the subject of return, they are among the other topics that have been considered by the commentators in the interpretations of this period But in the fifth century, due to the Crusades and Shiite interpretations, there has been a sharp decline and, consequently, a wider range of subjects can be seen At first, the commentators interpreted the verses only with the method of narration, but gradually lexical, literary, intellectual, mystical and ijtihad methods were added to the interpretive methods, and some commentators also tried to use all the interpretive methods Mahdavi discourses have often been expressed by commentators who have had a narrative method of interpretation or have paid special attention to the narration in their interpretation.

As the most important theological source in Christianity, the Bible needs to be interpreted. Among Christians, the interpretation of the Bible (Old Testament and New Testament) was done in two literal and allegorical forms from the very beginning of its compilation. The adoption of these two interpretive methods among the early Christians was not unrelated to the interpretive methods used by the Jews. As a solution to many theological issues in the Christian community, the allegorical method received more attention. On the other hand, literal interpretation created challenges and deviations that were regarded as heresy by the church councils. The foundation of these biblical interpretations was laid in the early centuries, the age of Church Fathers. The two main schools of Antioch and Alexandria developed at the same time, the former representing the literal method and the latter representing the allegorical method. This study tries to examine the allegorical method while expressing the effect of Jewish interpretive methods on the Christian community, especially some church Fathers in the patristic a period. The findings show that the allegorical method has had its ups and downs and marked a change in the history of Christianity. Due to going to extremes in the allegorical method of interpretation, the only solution was to let the church monopolize the interpretation, a decision which had its own consequences and led to widespread criticism of the interpretation of the Bible.

Arguing that religion is the promise of God and that the knowledge and act of God may not contradict, the Indian Sir Syed Ahmed Khan deems the empirical theories arisen from sensations as something absolute and unchanging; interprets the absolute religious teachings, metaphysic things, and mystical intuitions through symbolic language of religion; and considers the truth of all prophesy, revelation, prophetic miracles, angels, demons, mystical intuitions, and imams’ generosities as illusions. Conversely, Allaneh Tabatabaei, rejecting the allegations, argues the words in their conventional and lexical meanings and uses references to the verses interpreting other verses without reasoning in a way that we usually resort to; expressing the law of causality, he explains the miracles in a form of natural processing that affected by God under the circumstances of time and cause of the occurance.

This study investigates the principles of esoteric interpretation based on Mulla Sadra's mystical thoughts. According to the author, in the realm of "mystical thinking", the subject of "esoteric interpretation" is not only an effective element in understanding the Qur'an and narrative texts, but also the key to understanding all real relations in the universe. One of the challenges in the opposition to mystical interpretation is to regard esoteric interpretation as opposed to the outward manifestations of religion, while what is achieved in mystical interpretation is esoteric meanings that have no authority without maintaining the outward manifestations. The use of the method of esoteric interpretation based on Mulla Sadra's extroversive and introversive interpretations is a very good confirmation of the acceptance of the method of mystical interpretation and the dominance of this method over his hermeneutics. In this study, the author seeks to find the foundations of esoteric interpretation in Mulla Sadra's mystical thoughts. According to the author, the basics of esoteric interpretation can be proposed in three areas; 1. ontological foundations; 2. anthropological foundations; 3. epistemological foundations. One of the most important and basic elements in these foundations is the multi lay redness of man, the Qur'an and the universe. Other foundations include the perfectibility of the human soul, esoteric journeys, creation of a sense of esoteric interpretation in the wayfarer, the need to understand what the speaker means to understand his words, and some other principles that will be detailed. The author's method in this research is a combination of narration and rational-mystical analysis. The purpose of this paper is to take a detailed look at the basics of Mulla Sadra's thoughts on esoteric interpretation through a mystical approach.