خلاصة:
Paul Nuyens, in his book 'Quranic Interpretation and Mystical Language,' considers the expansion and evolution of the language and thought of mystics to be influenced by the language of the Quran and its concepts. In his view, mystical experience serves as the basis for interpreting the Quran, and subsequently, the language of the Quran is used independently to express these experiences. In this article, by introducing another text and following the evolutionary model of mystical language in Paul Nuyens' research, it is shown that mystical language, in its interpretive and narrative method, has moved beyond the experience-centeredness mentioned by Nuyens and has achieved a formal and structural method of Quranic interpretation. In this approach, the mystical interpreter regards Quranic verses and religious stories as isomorphic forms for their own abstract and mental propositions. In this method, the external and historical reality of religious narratives holds no importance. What matters are the abstract and conceptual meanings intended by the mystic, which they interpret through religious narratives in the form of allegorical structures. On one hand, due to being released from the constraints of context and the external reality of verses and their sources, this method approaches the language of poetry and literature; on the other hand, by relying on the abstract signifieds and the epistemological orientation of its language, it falls within the circle of religious language and maintains boundaries with the language of literature and art.
ملخص الجهاز:
In this article, by introducing another text and extending Paul Ricoeur's evolutionary model of mystical language, it is shown that mystical language, in its interpretive and traditional method, has moved beyond the experience-centered approach mentioned by Ricoeur and has achieved a formal and structural method of Quranic interpretation.
To investigate this subject, we will demonstrate the trajectory of the mystical interpretive language according to Paul Noya's study and then follow it into a new stage so that we can trace the evolutionary path of mystical religious language in light of the interpretive and traditional methods of the mystics.
1-2 Main Hypothesis If the trajectory of the mystics' interpretive language is followed after the experience-centered explanations of the Sufis in an evolutionary sequence, we reach a stage of an artistic and representational view of theology that is not based on mystical experience; rather, it is based on a kind of mimetic method and the signification of analogous structures.
We have included Sama'i and his work among the mystics studied by Noya and, following his trajectory, we have shown through this investigation that the evolutionary course of mystical language in later stages becomes more advanced through the allegorical method and the interpretation of verses, traditions, and Quranic stories, by relying on a structural analogy with mystical propositions.
Mystical language, by relying on its own modern traditional and interpretive method, reaches a stage where it separates the form of religious symbolic and allegorical language from its intended significations.
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