چکیده:
One of the branches related to the science of exegesis is the recognition of the methods of interpretation and interpretation (ta'wil) of commentators and their theological and doctrinal positions. Mafatih al-Asrar and Masabih al-Abrar are unique sixth-century commentaries with a rational theological orientation from the Ismaili current. This commentary, which remains unfinished, follows the format of common and traditional commentaries and is in the style of sequential exegesis. The language of this commentary is Arabic, and its theological literature is the literature of the people of Greater Khorasan. This commentary is among the few works that reflect the method of esoteric interpretation of this religious sect in an acceptable form during the sixth century. The importance of this investigation is due to the fame of the commentator's theological personality and its exegetical characteristics. Shahrastani has built his interpretive method on specific principles that are not seen in similar commentaries; on one hand, it has a theological character and is critical of the Ash'arites, Mu'tazilites, and philosophers, and on the other hand, it is an esoteric interpretation similar to mystical commentaries, expressed in the form of secrets and the explanation of other layers of this divine book. At the beginning, the author provides a description of Shahrastani's circumstances and works, then refers to the foundations of interpretivism, the intellectual context, and examples of his esoteric interpretation, and then addresses generalities in introducing the commentary and its sources, method, and exegetical features.
خلاصه ماشینی:
Shahrastani himself is a mujtahid in tafsir and has independent views on the rules and methods of interpretation; for example, he repeatedly reminds us that the criterion in reconciling verses and resolving ambiguities is observing the aspect of the speaker, paying attention to the intended meaning and the context of the speech, the subject of the discourse and the audience, or in other words, a "spatiality" (Shahrastani, 1386: 1/244).
In the introduction, Shahrastani refers to the commentaries before him, as if recounting the interpretive sources, and then provides explanations on the meaning of tafsir and ta'wil, the general and the specific, the decisive (muhkam) and the ambiguous (mutashabih), the abrogating (nasikh) and the abrogated (mansukh), the various aspects and parallels (wujuh wa naza'ir), the existence of contradiction in the world, and what serves as a means to know the Word and the world and is considered a basis for part of the tafsir.
2. Interpretation based on Ta'wil One of Shahrastani's foundations is the use of tafsir for esoteric ta'wilat; interpretations that there is no doubt that ta'wil has rules and everyone has spoken of its systematic nature (see: Shatibi, al-Muwafaqat Beirut: Dar al-Ma'rifa, 1415: 3/394 and Ma'rifat, al-Ta'wil fi Mukhtalaf al-Madhahib wa al-Ara', Tehran: al-Majma' al-Alami lil-Taqrib, 1427: 39); the only thing is that people like Shatibi and others believe that the Batiniyya do not observe these rules, and of course, the Ismailis also consider themselves committed to the rules of ta'wil in the face of these criticisms (see: Qadi Nu'man, 1415: 1/13).
(
, 
, 
)
