چکیده:
Its verses have been subject to interpretation (ta'wil). The mystical interpretations of these commentaries include the words and concepts of the verses of Surah Yusuf, as well as the characters and events of the story. Some of these events are mentioned in the Quran, while others appear only in commentaries without being explicitly mentioned in the Quran itself. These events serve as the basis for allegories in which the constituent elements of an event are placed directly opposite allegorical elements. This article first approaches the mention of mystical interpretations of several words and concepts of the verses of this Surah in commentaries and mystical texts through a comparative and analytical lens, and then critiques and analyzes some of the most important interpretations related to the characters and events of the story. The formation of a specific mystical language, especially in the interpretations provided for the verses of the Quran, is rooted in the Quran; in other words, the tendency toward interpretive (ta'wili) exegesis arises from the Quran. In the Quran, a large portion of concepts is expressed in the form of allegory. The existence of these allegories actually brings the concept closer to the mind of the audience. Mystical commentaries, which often have an allegorical or interpretive form, have benefited from this allegorical style of the Quran, especially in the interpretation of Quranic stories. Among these, the story of Prophet Yusuf (AS) is one of the stories that possesses many mystical aspects, and several mystical commentaries, including Jami' al-Sittin, Hada'iq al-Haqa'iq, Kashf al-Arwah, Anis al-Muridin, and Shams al-Majalisin (currently being edited and printed), have specifically addressed it, and this Surah has been interpreted mystically from beginning to end. In commentaries such as Kashf al-Asrar, Tafsir al-Quran attributed to Ibn Arabi, and some mystical books, this story has been presented completely or scatteredly, covering only some concepts and
خلاصه ماشینی:
However, commentaries such as Jami' al-Sittin, belonging to the sixth century and from the Amali of Khwaja Ahmad Tusi; Hada'iq al-Haqa'iq, belonging to the tenth century and belonging to Mu'in al-Din Farahī, known as Mulla Maskin; and Kashf al-Arwah, belonging to the ninth century and belonging to Jamal al-Din Muhammad Jamali Ardestani, are among the commentaries in which all the events of the story of Joseph (AS) have been interpreted in a mystical and parabolic manner.
" (Ruzbahan Buqla Shirazi, 19-29:1382) In reality, it is the encompassing of this romantic and affectionate aspect over the atmosphere of the story and the existence of the secrets and symbols of love within it that has caused this name to be applied to the Surah: "The Surah of Yusuf was revealed to him because of the symbols of love and the secrets of affection contained within it, and it is narrated that for this reason Allah Almighty said: Ahsan al-Qasas" (Ghazali, 3:1391) Maybadi, in the commentary Kashf al-Asrar, refers to the secret need of lovers present in this Surah and says: "What a beautiful story it is, the story of Joseph; it is the story of the lover and the beloved, and the tale of separation and union.
" (Qara'ati, 22:1397) The secure and sacred atmosphere created as a result of the Jihad with the self and the purity and cleanliness present in the story can also be another aspect for naming the Surah: That the soul is in fire and the heart is weak and infatuated, through the mention of Joseph and the pain of Zulaikha; When Truth said this mention is the best, certainty and this is a holy and safe valley.
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