Indication and Symbolic Language in Araesol-Bayan of Rouzbehan Baqli: Interpretation or Paraphrase?
Since the beginning of Islam, Muslims have tried to achieve a deeper and more accurate understanding of God’s Word by the interpretation of Quran. During this period, various types of interpretations have been formed that one of them is mystical interpretation. Among those who have shown interest in this kind of interpretation, name of Rouzbehan Baqli, who has created significant works, is familiar and controversial. In this article, the main significant interpretation of him, Araesol-Bayan fi Haghayeghel-Quran, has been discussed in two parts; in the first part, independent articles which have been written about the interpretation of Rouzbehan have been presented and assessed. In the second part, by comparing interpretations of two verses of the Holy Quran from Araes and Kashfol-Asrar Meybodi, the performance of both authors, based on standards of writing mystical interpretation are measured. The results show that Araesol-Bayan is not a "mystical interpretation", and its writing quality is close to a special kind of "mystical paraphrase"; Rouzbehan, in this work, almost did not follow any regulations of writing a mystical interpretation; so the most successful researches in analyzing the effect of Rouzbehan are those whose analyses were based on the nature of the "mystical paraphrase" and "thought school of Rouzbehan". Thus in this paper, Araes has been studied from a scientific point of view.
Abbasi, M (2004). Morori bar tārixʧe-ye tafsir va tafsir negāri [Translation of “Tafsir” by Andrew Rippin, Encyclopedia of islam (Vol. X LEI DEN: Brill. 2000)]. Qur'anic Researches, Nos. 35 & 36, pp. 202-225.
Abedi, M. (2004). nafahāt al-uns wa hazarāt al-quds. Noreddin Abdurrahman Jami, Tehran: Etelaat.
Babai, A. (2010). tardʒumeye arāesol bayān. Tehran: Mowla.
Danesh Pajouh, M.T. (1969). Rouzbahān nāmeh. Tehran: Anjomane Asare Melli.
Ghanbari, B.A. (2011). Arāesal bayān fi Haghāyeghel Quran, ketabe mahe din, No. 154, pp. 45-53. Available at: http://www.maarefquran.org/files/pdf/18916.pdf [Accessed Sep 10th, 2016]
Ghasempour, M.(2003). Rouzbahān va tafsire arāesol bayān. Ayeneye pazhouhesh, No. 75, pp. 86-95.
Gheitarani, V. (2012). Tafsire ʃeixe tarabnāk. Gozareshe Miras, Issue 2, Vol. 5, No. 46, pp. 80-82.
Hikmat, A.A (1993) kaʃol asrār wa-‘uddat al-abrār Maybudi, vol. 1, Tehran: Amir Kabir
Horre Ameli, Muhammad ibn Hussain (1993). tafsil vasāele ʃi’e elā tahsil masāel-ulʃari’a, Vol. 27, Qom: alulbayt alayhemossalam ehya’eltaras.
Ibn Manzur, A. (2003) lisān ul-arab, Beirut: dar Sader, vol.11, p.33
Javan Araste, H. (2002). Darsnāmeye ulume Qurāni. Qom: Boostane Ketab.
Jeffri, A. and Esmail, A. (1954). Moghdamatān fi ulume Qurān, Abdulhaq al-Qalib ibn Atieh, Cairo: Al-khanji.
Kerbin, H. and Moin, M.(1982). abharol āʃeghin. Rouzbahan Baqli. Tehran: Anjomane Iranshenasiye Faranse dar Tehran.
Maarefat, M. (2003). ulume Qurāni. Vol. 1, Qom: Cultural Center al-Tamhid.
Miri, M.H. (2010). darāmadi bar gerāyeʃe tafsire erfāni. Quranic Knowledge, No. 4, pp. 163-178.
Nayyeri, M., Rowghangiri, L. (2013). dʒelvehāyi az āyāte hosn va eʃq dar abharol āʃeghin. Boostane Adab, Vol. 4, No. 3, pp. 159-184.
Noorbakhsh, M.J. (2002). abhar-ol āʃeghin. Rouzbahan Baqli, Tehran: khaneghah nemat-ol lahi.
Salah Savi, R. (1987). Rouzbahān va tafsire arāesalol bayān, Islamic Researches, Nos. 2 & 3, pp. 12-32.
Sheikhol Eslami, A. and Rezaie, M. (2012). bineʃe naghʃandiʃe Rouzbahān dar tafsire arāesol bayān fi haqāeqel Quran, Persian Literature, Vol. 1, No. 6, pp. 39-56.
Tabatabai, M. (1972). al-mizān fi tafsirelQuran, Vol. 2, 2nd Ed., Qom: Darol Kutub al-eslamiya.
The Holy Quran. (2014). Translated by: Fouladvand, M. Tehran: Osve.
Zahabi, M.H. (2003). al-tafsire wa al-mofasseroon. Cairo: Darol Kitab al-hadith.
Copyright (c) 2017 Shahrokh Mohammad Beygi, Samin Kamali
This work is licensed under a Creative Commons Attribution 4.0 International License.