تاویل

Roozbahan baqli shirazi, is one of the sixth century authors who, in his mystical work, Abhar ol-asheqin, has made his words impressive and has highlighted the mystical function through the use of many verses and traditions.By using interpretation, in diverse forms, he has transferred his mystical concepts and experiences and has gained a possibility of mystical education.The present paper seek to provide a description of adapted verses and tradition in ‘Abhar ol-asheqin, and explains the impact of interpretation.By analyzing verses and traditions in ‘Abhar ol-asheqin the result has been obtained that use of verses and mystical interpretation according to their implicit meaning effects the reader more and turns the work in to an ethical mystical treatise with educational purposes

Its hint and application is image-creating and causes a change of style and creation of a personal style. Religious, historical, mythological and epic ideas and points are the mouthpieces of poets' allusions, and Attar is one of the poets who has many religious allusions, but he has not stopped paying attention to epics and myths. In the usual manner of the Sufis, he has turned to interpretation in most of the references and hints to the names and titles of the prophets and has brought them up according to his own inclination, desire and need. In Diwan Attar, the religious allusion of the story of Yusuf (PBUH) and the epic allusion of the story of Rostam have been used a lot. By examining the interpretations of these two stories in Attar's court, this descriptive-analytical essay has answered the question of how and to what extent Attar interpreted these two stories. Meanwhile, the symbolic-allegorical basis of Attar's Masnavies reinforces the assumption that he is a tavilist. The findings show that Attar's interpretations of these two stories are sometimes flattering and have a didactic tendency, and in three areas: words, character of people and the story as a whole (in opposite or different meanings from the first meanings), It happened. Attar uses epic and mysticism as the two sides of the coin of Iranian identity and shows that along with mysticism, the epic spirit is still alive in the 6th-7th centuries and part of the people's thoughts and imaginations is order gives

Mystic commentators, inspired by Imam Sadegh who said that "the language of the Qur'an is multidimensional", have considered several levels of meaning for the Qur'an and They insist that interpretation is infinite. This study by studying mystical interpretations from the beginning to the sixth century, seeks to show Following the demonstration of the high capacity of interpretive language in thematic and transcendental language and the appearance of Quranic words in two stories: “The throwing of Prophet Ibrahim in the fire and its cooling on him, and Manifestation of God on Prophet Moses in the form of fire from a tree. Authors with documentary method and content analysis, In order to answer questions such as: To what extent has interpretive language been effective in providing different readings and passing through the one-meaning system on the subject of fire? And whether the mystical commentators' perception of the symbolic concept of fire in the story of the encounter of the two prophets, despite the difference in its symbolic and symbolic meaning, has finally led to a single concept? The findings indicate that the mystic commentators, by relying on the interpretive reading in the fire of both stories, have gone beyond the conventional and conventional meanings and the one-meaning system and have reached a deeper realm of different meanings and readings and in accepting the cryptic concepts as other meanings of fire and while reviewing a period of stages of psychic cirrhosis, practical and theoretical methods and mystical authorities have been effective in the minds of the audience.

The category of "interpretation" or "hermeneutics" has been one of the old common ways of reading texts, especially holy texts. Mystics and Sufis have gradually expanded their interpretation beyond the scope of the Qur'anic verses and hadiths and have also interpreted other natural phenomena and everyday events. In this article, we have tried to examine the part of the interpretations of mystics about non-holy matters by exploring the three important mystical works of Qoshairiyyah's treatise, Asrar al-Tawheed and Tazkera al-Awliya, where mystics interpret all kinds of natural occurrences and everyday events from their state. He takes out his natural and conventional contractual systems and deals with a new meaning in accordance with his mystical worldview. In order to explain the interpretations of the mystics as best as possible, we have also used modern western hermeneutic opinions that give an important role to the understand. The results of this research show that the mystic is trying to adapt all natural affairs and events to his mystical thoughts and intellectual world and is constantly looking for an excuse to go from the world of intuition to the unseen world. These associations Interpretation occurs in various rhetorical forms such as Iham, al-Hakim style, double-reading Iham, Tabadur Iham, simile and majaz, and the Sufi develops his spiritual and mystical experiences with these methods.

Linguistic aspects of translation Jacobsen (1896-1982), is one of the influential linguists and writers in the field of literary criticism and theories. One of his influential articles, which was written in line with the analysis of "poetic character" and poetic language of poetry, and examines the general rules of transforming linguistic signs into poetry; Linguistic aspects of translation (1959).In this article, while distinguishing three types of translation according to the philosophy of linguistics, he also emphasizes the presence of implicit meanings and semantic transformations in the language of poetry. The main design of his article tries to distinguish between two practical and linguistic functions; Poetic language is linguistic, and language that focuses on the ultimate meaning of the message will be practical. Our review shows that interpretation, re-creation and semantic transformations are two important components that have pushed the poetic language of al-Tayir to the direction of "intra-lingual" and "inter-lingual" translations.

Rumi's Masnavi and Sanaei’s Hadiqah are truly the embodiment of the alchemy of surahs and hadiths with the transformation of words leading into spiritual heavenly poems to satiate the thirsty. Interpretation, which is one of the most important terms in the field of Quranic sciences and mystical teachings, assisted the artistic sense of the poets to provoke and accept their thoughts by pondering over the verses and deepening their expressions. Intuitive taste goes beyond the obvious and universal layers of the verse, and the messages and secondary meanings of wits, which have been overlooked by the superficial eyes, are captured from the depths of the verses with unparalleled skill. The issue has a high status in the poems of Sanai and Rumi and the poetry of the mystical theories is the belief of those who have used the interpretation of verses and hadiths with high frequency. Considering the influence of Rumi on Hakim Sanai, the necessity of their theories in the interpretation of verses, has led to this research conducted in a descriptive-analytical way using library resources to compare their commonalities in the interpretation of verses.

Yadollah Royaei is one of the poets and theorists of volume poetry or spasmantalism in whose nature nature has a significant presence. A dreamer looks at nature as an independent human being or organism that has the behavior, states, actions, and reactions of a living being. In rhetoric, this type of function is called animism. This animism has two aspects in royaei  poetry, either at the level of composition and in a metaphorical way, or in the axis of companionship and by attributing human adjectives, behaviors, actions and reactions to objects and phenomena. It happens naturally. In royaei poetry, natural phenomena sometimes appear not as a human being but as an independent being. Royaei in animation-related images uses techniques and arrangements that trigger multiple perceptions and interpretations and help the audience to reproduce the work, in other words, it is the audience who recites the poem. Reproduces. In this way, the poet constantly renews his poetry. These tricks include collecting mental images related to animism, using rhetorical interference, and associating eroticism with animism. In this research, we study the techniques and royaei arrangements to achieve multiple interpretations in images related to animism based on the theory and analyze the samples, express multiple interpretations and reasons for interpretability based on We will deal with the measures taken.

In the Persian language, formal analyses of the mystical language are not in one type. Some studies analyze the mystical language by a formal approach and others follow a formal attitude toward the mystical language. A great group of these studies aims to introduce an explanation of the mystical language based on the properties of the mystical tradition. Many of these studies, despite their differences, have common properties that bring up some criticisms. Introducing the various types of formal analyses of the mystical language in the Persian language in this study, we have classified different criticisms and objects. The most important of these criticisms are inattention to mystical experience, the disproportionate and unjustified position of mystical experience in formal explanations, the inextensibility of some results, and the confusion of literary language with the language of mysticism. Introducing a formal explanation of the mystical language, the exegesis model of the mystical language could respond to the above objects. Ignoring the conventional ontological and phenomenological properties in this model, exegesis is defined as passing from one context to another. Despite different genres and structures, this exegetic construct has been found in mystical texts. Therefore, this pattern can be considered as the main and fundamental feature of the mystical language, which is also connected with the content elements of the mystical tradition, without having a mandatory role in the linguistic and formal explanations of the mystical language. Transcendence, becoming, and passing from the exoteric layer to the esoteric layer are among contentual features which do not have any obligatory function in the linguistic and formal explanations of the mystical language.

One of the intellectual characteristics of Molavi"s poetry is the use of Quranic concepts, including the use of Quranic characters. Molavi does not merely adopt a suggestive view in using the Quranic declaration; Rather, he interprets the elements of the Qur"anic stories, especially the character of the prophets, with a hermeneutic view. Rumi acts creatively in this process and creates rhetorical images from his interpretations.

The authors of this research, by describing and analyzing the data, after stating the generalities, analyze the types of intensive interpretative similes arising from the Quranic story of Jesus (PBUH) in order to determine the meaningful relationship of the frequencies.

In this research, the most frequent type of simile is the compressed (eloquent) additional simile, in which Rumi first interprets a story or a verse of the Qur"an based on the rule of running and applying and reaching the interior; Then, according to his rhetorical style, he creates original images such as Jesus of the Spirit, Mary of Love, the cradle of mold, the antichrist of grief, Mary of straw, etc., and this shows that Molavi looks at the stories and characters of the Qur"an with an internal and cognitive approach and a new look at It has the character of prophets including Jesus (pbuh).

Rumi mixes the story of Jesus (pbuh) which is an external matter with his mentalities and tastes and interprets it with a mystical perspective and he has opened this chapter to the audience that everyone can use images and combinations according to their understanding and attitude. To create poetry and rhetoric in the shade of interpretation. In this article, the authors have explained the forms of intensive simile in terms of the type of interpretation, creativity, and imitativeness, as well as sensory and intellectuality.

Kashf al-Mahjub is the first book written on Sufism in Persian language, and quoting Quranic verses is one of the stylistic features of this ancient text. In this research, the interpretation of the Quranic verses used in the introduction and the first six chapters of the book, in which the author deals with the fundamental tenets of Sufism, has been investigated and analyzed. The results show that in this part of the book, Hujwiri has cited 55 verses of the Qur'an to examine and explain 17 relatively general and diverse issues, and his understanding of 27 verses is correct; he has a personal understanding of 26 verses; and there is an obvious error in the interpretation of 2 verses. Accordingly, the interpretation of more than half of the examined verses cited by Hujwiri is personal; the biased proof provided by the author for his claims and his intended interpretation of some concepts of Sufism are the main causes of his personal and incorrect interpretations of these verses. One of the main reasons for these incorrect interpretations is Hujwiri’s imitation of his predecessors, his limited knowledge of verses and traditions and his purposive use of them, his special motive for proving his desired claims, and a kind of self-confidence arising from his acquaintance with mysticism and Sufism.

An exegesis of the Qur'an published by Paul Nwyia is attributed to Ja'far al-Sadiq. Paul Ricoeur, French philosopher and literary man, is one of the most remarkable theoretician of literary and philosophical hermeneutic. In this research, referring to the hermeneutics of the Ricoeur and its characteristics, Ja'far al-Sadiq's exegesis is investigated. The mystical hermeneutics of Ja'far al-Sadiq's interpretation are almost in accordance with the hermeneutics of Ricoeur. Interpretation and polysemy in mystical exegeses start with this interpretation. Everyone understands the words and verses of the Qur'an according to his degree of understanding and aspect of being. Based on Ricoeur, metaphor and symbolism are abundant in this exegesis, while myths can only be found about the angels and the Fall of Adam. Stories follow the rules that Ricoeur has expressed for narrative hermeneutics. Ricoeur believes that all interpretations are rightful, but in Islamic mysticism, absurd interpretation of verses is not acceptable.

Story is one of the best and most accessible ways which Qur'an uses for conveying the concepts and explaining its religious teachings. Quranic stories are considered as narrations a large proportion of which is devoted to the lives of the prophets. As character is one of the main elements of a narrative and also, since after Moses, the prophet Ibrahim is the most frequent character in Quranic stories, the present article studies how the application of an exegesis approach to the four famous theosophical interpretations of Haghayegh-ol- Tafsir, Latayef-ol-Esharat, Kashf-ol-Asrar, and Rouz-ol-Jenan can detect the formation of the symbolic character of Ibrahim. The study uses library and documentary sources and conducts a descriptive method based on content analysis. The authors have shown that the exegesis approach has been effectively used in tracing the transformation of Ibrahim from the character of a divine prophet to a symbolic figure in theosophical interpretations written between the first to the sixth century. The element of character in these interpretations becomes a dynamic and evolving factor in the narrative plot line in such a way that about the interpretation of the Quran verses related to Ibrahim, we are sometimes faced with a seeker and sometimes with a traveller on the path where his experiences in spiritual conduct are evolving in the path of progress, that is, approaching the truth. From the point of view of mystic commentators, the frequency of divine afflictions in different stages of Ibrahim's life should form a perfect model for his followers.

Interpretation means returning something to its original state, the background of which is to be found in Greek hermeneutics. Hermeneutics is the theory of the act of understanding in its relation to the interpretation of texts. Mystics have paid much attention to the interpretation and content of the Qur'an. Rumi has also used interpretation in Masnavi.He looked at interpretation very broadly and did not consider interpretation specific to the Qur'an; For this reason, he has used interpretation on various topics. The research method in this article is descriptive and its purpose is to study the types of interpretations in the three books of Masnavi in terms of content and structure. The interpretations used in the three books of Masnavi based on the subject are: interpretation of Quranic verses and hadiths, interpretation of the stories of the prophets, interpretation of mystical, religious and jurisprudential, moral and philosophical issues.By examining the three books of Masnavi Manavi, 136 interpretations were extracted on these subjects, most of which consistes of interpretations of Quranic verses. Rumi has used various tricks to express interpretation; Interpretation from the language of the characters of the story, interpretation in the form of similes and metaphors, allegorical interpretation and causal interpretation are among them.

The story of “Sheikh Sanan and Christian girl”, which is one of the longest stories in Attar’s Mantiq al-Teyr (Conference of the Birds), is rooted in real events and has been cited in many credible references preceding Attar. Nonetheless, Attar's narration of this story has gained popularity due to its integration with mystical and Sufi concepts. On the one hand, this narration has unveiled Attar's ascetic face and has turned Sheikh Sanan's story into an ideological and religious text, on the other hand, it has been subject to various interpretations, some of which are contrary to its ideological beliefs and have raised epistemological questions. In view of that, through seeking a counter-discourse line of thought in the story of Sheikh Sanan, we intend to answer this question: If the story of Sheikh Sanan is an ideological and religious text, how has it been subject to various interpretations so far? By tracing the history of the evolution of the term "infidelity" in Sufism of Khorasan before Attar, the writer has shown the background of this term and how it had evolved prior to its being taken up by Attar. Analyzing the story through Critical Discourse Analysis was the next step. The results of the research indicate that in fact the history of the evolution of the term "infidelity" as well as Attar's intellectual system allow the interpreters to recognize this term in the story of Sheikh Sanan in its evolved meaning (counter-discourse) and thus consider an intrinsic meaning for "infidelity". Accordingly, it could be seen that the relationship between infidelity and religion is sometimes opposite and sometimes a parallel movement.

Many of the Qur'anic themes that have found their way into Persian poetry do not only include the translation of Qur'anic words and appearances. Mystical poets have usually included interpretive and sometimes interpretive interpretations of poetry.The divine address of "Fakhle Nalik" to Prophet Moses (AS) in Surah Taha is one of the interpretations that has attracted the attention of many poets of the Tariqah. Like mystical commentators, they have completely mystical interpretations of this verse and with different interpretations, have reflected the same ideas in a more profound and effective way.In this article, after briefly outlining the story of the meeting and conversation of Moses (pbuh) with God in the safe valley and mentioning the background of this story, the validity of interpreting such phrases has been examined from the point of view of Imam Mohammad Al-Ghazali. And Rumi, his poetic findings are compared with the interpretive thoughts of Abu Abdul Rahman Salmi. In the other part of this article, the reader can observe some of the thematic findings of Parsigo poets from this Qur'anic interpretation and at the end, study the special interpretation that Mulla Sadra Shirazi has presented in one of his Masnavi from "Khala Nalin".

Interpretation (Ta’wil) in the Sufi discourse of enthusiasm, namely in the works and thought of Ayn al-Quzat, is regarded as a fundamental principle. In his philosophical mysticism, which comprises a hierarchical and graded design, every concept has a beginning and an end. The spiritual seeker moves from the starting point to the end point and at the end he undergoes various stages to reach the final. Ayn al-Quzat’s tripartite interpretive stages find ontological facet, in addition to epistemological status, in light of the three-tiered epistemological-perceptual orders of "reading", "knowing", and "reaching"; an interpretive hierarchy that ultimately leads to an esoteric transformation and the opening of the eyes and heart to a new realm and horizon. In Paul Ricoeur's hermeneutic arc, the interpreter or reader undergoes the stages of “explication”, “understanding”, and “self-appropriation” while interacting with the text. In “explication”, the reader examines the structure of utterances and pays attention to words’ semiotics. In the stage of “understanding”, the interpreter or reader seeks to fathom the depth of the meanings and unveil the author’s implicit propositions. “Self-appropriation” is the final stage of understanding through which semantic data transform the interpreter and make him/her achieve a different understanding of him/herself. In this study, we attempt to draw an analogy between the tripartite interpretive stagesof Ayn al-Quzat and Ricoeur's hermeneutic arc. Besides pointing to the similarities and differences of these two interpretive/hermeneutic approaches, we attempt to elucidate the interpretive arc in the intellectual system of Ayn al-Quzat.

The history of mystic Persian literature makes outstanding perspectives for us, especially when it's connected to Quran and Hadith. The mystic authors and poets have emphasized the common gaining from these two main sources of Islam and have recommended it throughout the years. They also encourage others to use these sources with their especial artistic look. Attar Neishabouri is one of these kinds of authors. In his poems facing the Quran and narrations, he has an interpretative and Belaghat-centered look in addition to the common look. This study is tended to introduce examples of symbol-centered and Belaghi interpretations with a descriptive-analytic method. Surveys show that in Attar's poetry some of the symbols such as Gheble, the verse of light, the story of Ibrahim and the fight with Namroud, the slaughter of Ismail, Feron, and Gharoun, have a significant effect that elucidates his especial care to the history of prophets. It has also been seen that sometimes Attar links mythological and mystical symbols in his interpretations to present his mystic thoughts. In other times the insane savants become his speakers for protesting the disorderly of the society.

The confluence of the deep artistic language of the Holy Quran, mind creativity, and the Sufism language in the 172nd verse of A’araf lead to the Alast era. Also, interpretive and verbal challenges of interpreters need an analytical viewpoint to enlighten the role of Sufism mind and language in relation with the aforementioned verse, the factors caused such an interpretation, and investigating  whether the interpretation in the Sufism language is in line with the truth or is just related to mind/language creativity and activity in reading the Holy Quran. In this regard, the purpose of the present study was to investigate how the Sufism language, with its poetic capability and hermeneutic ability, can turn Quranic facts into metonymies, how it can be active in encountering such a source, and why the opposite is true in the interpretive domain. The study was conducted using the descriptive-analytical method based on library/document studies. The findings showed that the interpretation of the Alast verse in the Sufism language is the result of the Sufi’s active mind and resourceful language and has nothing to do with the real meaning of that verse. Indeed, it is even in contrast with the real meaning in which the active mind of the Sufi has resulted in its own desirable meanings from the words ‘Zorrayatahom’ and ‘Alast’, and made the ‘Zor world’ and ‘Alast era’ metaphorically. Therefore, these metaphoric expressions prepared the ground for interpretations and led this verse beyond the symbolic allegory level. In the interpretation domain, interpreters were forced to confirm a stream named ‘Zor world’ and ‘Alast era’ or at least accepted it as a kind of allegory, without considering the conceptual relations in the verse 172 with its previous and next verses and neglecting the precedence of narrativity to the Holy Quran referral and their internal relations.

Mowlavi is one of the greatest mystics of the storyteller of Persian literature who has turned to the story of the Qur'an, in order to express ethical and mystical points.  One of the important elements of Quranic stories, which are used in Mathnavi by Rumi, are the characters and figures of the Quran, especially prophets.  Rumi has used many Quranic verses in Masnavi, and one of Mowlana's most important techniques in dealing with Quranic verses is their interpretation and luscious interpretation  Interpretation in Islamic culture, especially in mystical literature, is a term that is used as an esoteric interpretation and from the appearance to the backwardness.  Basically, believing in the backbone of affairs is at the heart of the Maulana thinking, for which he is paying special attention to the interpretation.  He believes that the Holy Quran has an inner one hidden under the appearance of words.  The interpretation of the verses of the Holy Qur'an in Mathnavi is a tangible form of exegesis that transcends inwardness beyond appearance and with the standard of love and taste, but does not negate the appearance.  One of the most important conditions of interpretation in his view is his interpretation that necessitates self-knowledge and cultivation of the soul, and the result is that it means that the interpretation should hope for God's mercy.