جستجوی مقالات مرتبط با کلیدواژه « باطن گرایی » در نشریات گروه « فلسفه و کلام »

«Tawil» (hermeneutic) is a very common and influential keyword in theological، philosophical، mystical، and religious epistemological literature. Transcendent philosophers and mystics believe that «Tawil» is also related to ontology and that the roots of the esoteric meanings of terms and concepts are laid in this field. Exposing the relation between these two fields is one of the most important goals of transcendent philosophers which also removes doubts beforehand. Magnifying the intention of these scholars by appropriate «Tawil» and its foundations، the necessity of using the esoteric meaning to unearth facts of the book of «TADWIN» and the book of «TAKWIN» (existence)، unique effect of monistic attitude about the universe، and prioritizing religious thoughts، like esoteric and exoteric meaning، are the main goals of this article in clarifying the process of «Tawil». Another result of this article is to prove that the claims of exoterisits in the denial of «Tawil» and the accusation of extremist esotericism against their rivals is a fallacy. Exoterists have faced the application of intellectual and intuitive rules to get the profound meaning of religious literature with fanatical disputes and attacks. In this regard، the Transcendent Philosophers are targets of accusation. Therefore، it requires to address the process of using «Tawil» to explain the religious literature with a comprehensive consideration of terms and concepts، and of the book of «TADWIN» and the book of «TAKWIN». In this article، I shall demonstrate the novelty of innovative approaches of Transcendent Philosophy، a way to obtain esoteric meaning while the exoteric meaning is kept unchanged، in facing to religious literature، and the fruitfulness of these approaches for reaching profound meanings of enlightening religious doctrines.

The method of Islamic Philosophers in interpreting the revealed and religious texts has always been confronted by the opposition of literalists. Ibn Sina considers all knowledge, in clouding rational and revealed knowledge. As an emanation from Active Intellect and in this way he regards the revealed and rational knowledge as being of the same kind. He holds that a saye who by the aid of intellect discovers the orders of existence he also finds out the meanings of verses and can detect the symbolical and allegorical verses of Quranic verses by his own intellect. By contrast, Ghazali by his emphasis on the preservation of appearance, precluded the people from any kind of commentary and justified the path for the adherents of the ancients and explained it away.But he too after turning to mysticism proffered the inner way and has taken the same way in commentary by which he condemned Ibn ina. By comparing the commentary of Ibn Sina and Ghazali on the verse "Nor" the similarity and equality of them in the principles interpretation despite some small differences becomes clearer. This change of Ghazuli's position is a witness to this fact that belief in the order of existence and other principles cannot fit to gather with literalism and these principles lead to the same interpretive method. Therefore by keeping to the way of moderation, the correct path of interpretation and commentary on this basis can be ached.

This article seeks to study Rumi’s and al-Ghazali’s approaches to ta’wil (text interpretation). First, literal and figurative meanings of ta’wil are explained, and its manifestations in the Holy Quran are investigated. Then, its rules, characteristics of interpreter, legitimate and illegitimate interpretation, as well as tafsir (exegesis) are discussed. Moreover, al-Ghazali is shown to be under the influence of Batiniyah and Mu’tazilah when interpreting texts while he is known to be a formidable opponent of their beliefs. Then, Rumi’s approach to ta’wil is addressed and shown to cover ta’wil at three stages, including the Quranic verses and hadiths, signs, and mystical expressions. Finally, Rumi’s and al-Ghazali’s approaches are compared. The results indicate that Rumi’s approach to ta’wil is somehow similar to al-Ghazali’s.