Reflection of interpretive thought in the works of Nasser Khosrow Qabadiani

Dissertation for Master's Degree

Farsi Language and Literature

Abstract

The issue of understanding has been a source of controversy ever since humans started writing to convey messages. In the meantime, the knowledge of interpretation (hermeneutics) as well as the topics of the quality of understanding of the Holy Quran, especially in the similar and comprehensive verses and the inner aspects of the verses in the Islamic domain after the death of the Holy Prophet (PBUH), are worthy of attention among theological disciplines. Among the Islamic sects, the Ismaili language, which used interpretation as the most important tool of ijtihad, understanding and derivation of Quranic propositions, became the origin of the method known as hermeneutics today. Nasser Khosrow Qabadiani (Ismaili poet and rationalist thinker) used it in his poems and prose works and emphasized it as a methodical understanding. By examining the foundations of the hermeneutic understanding of the text from Nasser Khosrow's point of view, this thesis clarified that this Ismaili thinker and exegete based on verses and hadiths not only believes in taweel, but also believes in the levels of hermeneutic understanding among different people. rtl;"> 

Introduction

One ??of the accepted epistemological foundations of the dominant Islamic sects is "Tawil". According to their definition of interpretation, the interpretationists have different methods. Some methods and dimensions of interpretation are not accepted in the eyes of Shia, such as esotericist interpretation or Sufi interpretation or extreme rationalist interpretation. On the other hand, one of the goals of interpretation in the eyes of Shia is exemplary interpretation and interpretation in the sense of discovering the inner meanings of the verses of the Holy Quran. While this method of interpretation has been denied by a group of Sunnis and they believe that internal interpretations and the expression of examples do not agree with the appearance of the word and do not provide a correct understanding of the verses and are based on personal taste and taste and do not pay attention to scientific methods.

It seems that the term "inner meaning of the verses" is derived from the explicit text of the Prophet's (PBUH) saying that They say: "I swear to the Qur'an at noon and in the stomach, and in the stomach of the stomach to the seventh of the stomach"; Indeed, for the Qur'an it is external and internal, and for its interior, it is internal up to the seven hearts (Al-Ahsa'i, vol. 4, 1403: 107) and on the other hand, it can be the origin of such an interpretation of the Qur'an itself: the completeness, comprehensiveness and eternity of the Qur'an proves the legitimacy of this type of interpretation, in addition, in seventeen verses of the Qur'an, the word interpretation is used in some cases, an example of which is the interpretation of the Prophet's dream. It is Yusuf. Shia imams and many scholars of religious sciences have also pointed out the necessity of such interpretation and its connection with the continuous effects and benefits of the Qur'an. While a group of Ahl al-Hadith, especially Hashwayeh, insist on "textualism" and avoiding the interpretation of verses and even avoid the conceptual interpretations of verses; Many groups of Islamic sects, including Shia and Ismailia, have accepted "taweel" and considered it permissible to do this important thing in the Qur'an. The interpretation of verses has wide dimensions and has been spread among Muslims in different ways. For example, the esotericists have unabashedly interpreted the verses and ignored the appearances and texts of the verses. Some like the Shiites, in addition to the conceptual interpretation of the similar verses, have tried to discount and adapt the verses to emerging examples. In the opinion of Shiites, this interpretation is the key to the permanence and immortality of the Qur'an and its continuous guidance.

Nasser Khosrow, in his works, has mentioned the status of the Holy Qur'an in many different ways, and he has used these methods many times in writing his poetic and prose works.

Nasser Khosrow, this poet. A Mu'tazila who has authority, whose intellectual principles have always been based on reason and rationalism, has used the inner meanings of the Holy Quran in his works in a very special and unique way. Although in the history of our Persian literature, the influence of poets such as: Hafez, Molana and Attar on the Qur'an and Hadith has been great; But before them, Nasser Khosrow introduced a new form of it in his works, and it can be seriously said that even in some of his works, he made this method unique to his name, and from the method of interpretation, it is an efficient tool for proving opinions and insights.Although in the history of our Persian literature, the influence of poets such as: Hafez, Molana and Attar on the Qur'an and Hadith has been great; But before them, Nasser Khosrow introduced a new form of it in his works, and it can be said that he even made this method unique to his own name in some of his works, and he opened the curtain of the method of interpretation, an efficient tool to prove opinions, insights and religious beliefs - which until then some of their meanings were hidden from others - and lit a bright light in the thoughts of other religious and religious theologians.

Of course, it should be noted that the influence of esotericism in the Ismaili sect, which was another factor in influencing this way of thinking in Nasser Khosrow, cannot be ignored, and his joining the Ismaili religion and his particular view were to some extent indebted to this sect, and many of his ideas originated from this sect.

opened in the Islamic world. People found the courage to discuss reasonable issues publicly, and now they were afraid of such issues even though they were less dangerous" (Al-Fakhouri, Khalil Al-Jar, 1358: 184).

Many of his thoughts and ideas have been expressed in the form of poetry, and naturally, to know the correct and comprehensive understanding of these poems in his various works, one must be a reader with taste and companionship. With in-depth information in various fields such as medicine, geometry, interpretation of the Qur'an and theology, etc. There was a lot of understanding.

1-2. Statement of the problem

The problem of understanding literary texts and examining the elements affecting it is one of the topics that thinkers have discussed in different societies from the past to the present. Hermeneutics and interpretation is a science that discusses the theoretical foundations of interpretation and understanding. In the beginning, the main task of this knowledge in the West was to explain the theoretical foundations of understanding, the interpretation of the Bible and the explanation of the principles and rules based on which the exegete explained and interpreted the holy texts, but gradually hermeneutics such as Schleier Macher and Diltay extended the interpretative foundations of the Bible to the understanding and interpretation of other texts and generally to the knowledge of all forms of understanding and everything that needs interpretation, and in this way hermeneutics developed and the aspect He found a non-religious person. Even Diltay considered hermeneutics responsible for creating the methodology of human sciences and distinguishing it from natural sciences. In the evolution of hermeneutic ideas, perhaps three periods can be identified:

A. Biblical hermeneutics b. Modern hermeneutics c. Contemporary hermeneutics

a) Biblical hermeneutics: hermeneutics is more concerned with the understanding and interpretation of the sacred texts than tending to philosophical issues, the text of the Bible and its understanding and interpretation has been the focus of hermeneutics in the Middle Ages and before that.

b) Modern hermeneutics: referring to discussions It is about hermeneutics that was formed in the West in the 19th and early 20th centuries, which led to the development of this knowledge and its entry into the fields of humanities. Friedrich Schleier Macher and Wilhelm Dilta are the two main founders of modern hermeneutics. One of the characteristics of modern hermeneutics is changing the subject, changing the method and changing the orientation.

c) Contemporary hermeneutics: Hermeneutics owes to three important contemporary philosophers, Heidegger, Hans-Georg Gadamer and Paul Ricoeur. Contemporary hermeneutics was formed under the influence of Husserl's phenomenology and attention to human ontology. Therefore, unlike the previous tradition, contemporary hermeneutics is no longer dedicated to understanding the text and interpreting words or written text. Also, in it, unlike the romantic hermeneutic point of view, from Schleier Macher to Dilta, the goal of understanding is not dependent on the relationship with another person (author or theologian) or the psychology of the other person.

Heidegger and Gadamer's philosophical hermeneutic knowledge opened up a space for hermeneutic discussions that was much broader and more fundamental than the space intended by Dilta, which was solely based on The distinction between humanities and natural sciences is focused. In the 20th century, the science of hermeneutics, by going beyond the epistemological space and specific theories of understanding, leaned towards ontology. In this regard, the meaning of the phenomenon was not only the understanding and recognition of other objects and matters, but understanding was looked at as the way of human existence in the world. The subject of hermeneutics changed from how to "know the world" to what and how to "be in the world".