عنوان به زبان ديگر :
Philosophical Interpretations between Reading Borhan (Logical Reasoning) and Tawil throughthe Books of Ibn Sina, Sohrewardi, and Mulla Sadra)
كليدواژه :
اﺑﻦ ﺳﯿﻨﺎ , ﺳﻬﺮوردي , ﻣﻼﺻﺪرا , ﺗﻔﺴﯿﺮ ﻓﻠﺴﻔﯽ , روش ﻋﻘﻠﯽ ﺑﺮﻫﺎﻧﯽ , روش ﺗﺄوﯾﻠﯽ ﺗﻄﺒﯿﻘﯽ
چكيده فارسي :
پي‌جويي تفاسير فلسفي پيش از ملاصدرا به معناي مصطلحِ تفسير با دشواري همراه است. هرچند با توجه به تاريخ فلسفۀ اسلامي، ابن‌سينا براي نخستين‌بار به‌صورت ساختارمند بر برخي آيات و سوره‌هاي كوتاه قرآن تفسير نوشت، صدرا نيز مهم‌ترين كوشش را در راستاي طرح‌ريزي و غناي تفسير فلسفي انجام است. در ادامه نيز سهروردي براي انعطاف‌بخشي به ادلۀ فلسفي مشاء، آيات قرآن را با رويكردي ذوقي و اشراقي تبيين مي‌كند. افزون بر اين، حضور قرآن در نظام فكري ابن‌سينا، سهروردي و ملاصدرا نسبت به ساير فلاسفه، گسترۀ فراواني دارد. آنها از آيات الهي گاه به‌عنوان دليل، به‌صورت استشهاد و اقتباس و در مواضعي نيز در قالب تأويل مدلول‌هاي آيات با رويكرد فلسفي بهره مي‌گيرند. همچنين با تعمّق در آثار بنيان‌گذاران حكمت مشاء، اشراق و متعاليه درمي‌يابيم تبيين‌هاي آنها از قرآن نه يكسره تفسير به معناي مصطلح و نه سراسر تأويل تطبيقي ناميده مي‌شود. آنها در تبيين كلام وحي، گاهي با توجه به قواعد صحيح و منابع معتبر تفسيري، با روشي عقلي برهاني، قرآن را تفسير مي‌كنند. گاهي نيز با روش تأويلي تطبيقي به تحميل ديدگاه ها و انديشه‌هاي فلسفي خويش بر آيات قرآن روي مي‌آورند كه گاهي مصداقي از تفسير به رأي محسوب مي‌شود. در پژوهش حاضر، پس از تبيين رويكردهاي دوگانه در ارزيابي تفاسير فلسفي، بر مبناي معيارهاي تفسيرپژوهي به روش‌شناسي آثار آنها خواهيم پرداخت.
چكيده لاتين :
Classifying the interpretations of the Quran in a methodical and comprehensive model system is one of the most important areas of interpretive research. Some commentators have placed interpretive methods in two general categories: 1) The narrative method in which interpretive sources include both Quranic and narrative pieces of evidence; and 2) The theoretical methodin which an opinion or ijtihad has a general meaning that includes any theoretical activity and scientific effort in understanding the verses.
In general, the theoretical interpretive method is classified into several branches such as the Quranic theory (based on the method of interpreting the Quran into the Quran), the narrative theory (based on the method of interpreting the Quran into narrations), literary theory (based on literary analyses in the text of the Quran), the interpretive theory (based on Tawils, allusions, and mysteries of verses), and the comprehensive theory (based on theoretical analysis with a comprehensive view of interpretive sources including the Quran and authentic hadith, argumentative reasoning, and scientific experiences). According to this classification, philosophical interpretation is one of the interpretive trends based on the theoretical method that some commentators use it in explaining the verses of the Quran. In other words, philosophical interpretation as an interpretive tendency is usually used only in the interpretation of verses related to philosophical topics, not all verses. In this regard, relying on general philosophical principles and using rational arguments are the most important features of philosophical interpretations.
Studying various philosophical thoughts reveals that Ibn Sina was the first philosopher who presented philosophical interpretations on a variety of verses and chapters of the Holy Quran in the true sense of the word. Then, Sohrewardi explained the verses of the Quran with a tasteful and enlightening approach in order to be flexible for the peripatetic philosophical reasons. Then, Mulla Sadra has taken the most important step towards designing and promoting philosophical interpretation. By separating the rules of the method of theoretical rational interpretation from the method of argumentative reasoning interpretation, a precise criterion can be provided in evaluating the interpretive works of Ibn Sina, Sohrewardi, and Mulla Sadra. In some cases, using general philosophical principles and definite and obvious arguments, they have explained the deep meanings of the verses and extracted the main purposes of the Quran. This kind of explanation of divine verses is considered as a kind of interpretation because it is based on correct rules and valid sources of interpretation and no philosophical views are imposed on the Quran. Among these, the literary theoretical method, narrative theory, empirical theory, and philosophical theory are the most important types of interpretive methods that Ibn Sina, Sohrewardi, and Mulla Sadra have used in explaining the verses. In these cases, the attention of these philosophers, after loyalty to the appearance of verses and interpretive criteria, is to elaborate and justify the meanings of the verse through philosophical concepts, principles, and rules. On the other hand, in explaining some verses of the Quran, regardless of the correct rules of interpretation, such as adhering to the appearance of verses, the discourse and context of the word, the principle of Mohkamat (indisputable verses) to clarify Motashabehat (similar verses) and other cases, they applied and imposed their philosophical principles and views on verses. Such interpretations, which are often of the Tawil type, are considered as opinions based on personal taste without paying attention to the correct rules of interpretations such as adhering to the appearance of verses and paying attention to the discourse and context.
