كليدواژه :
ميرداماد , تفسير تاويل , ظاهر لفظ , فهم
چكيده فارسي :
ميرداماد، فيلسوف، متكلم، محدث و فقيه آغاز قرن يازدهم است. هرچند آثار اندكى از او در حوزۀ تفسير متن باقى مانده، بررسى اين مستندات در راه شناخت شيوه‌هاى تفسيري‌تأويلى رايج در ميان انديشمندان مسلمان مفيد است. ميرداماد از سويى در مقام محدّث و فقيه، در چهارچوب برآمده از لفظ و با دغدغۀ آشكاركردن مراد صاحب متن، دست به تفسير مى‌زند و از سويى ديگر، باورها و اصول انديشۀ فلسفى‌اش در تفسير او از متن تأثير تعيين‌كننده‌اى دارد؛ تا جايي كه پاى از دايرۀ ظاهر و قراين سخن بيرون مى‌نهد و متن را براساس دريافت‌هاى فلسفى و حتى گاه ذوق عرفانى تأويل مى‌كند؛ البته گاه اين تأويل‌ها با برآمد متن سازگاري ندارد. اين چند گونگى در منش هرمونتيكى ميرداماد چگونه و بر چه اساسي تحليل مي‌شود. با ارائۀ نمونه‌هايى از كتاب‌هاى ميرداماد، اين روش و منش، پيگيرى و بررسي مى‌شود. ميرداماد گاه در مقام فقيه و محدّث در چارچوب برآمد وا‌ژگان، متن را معنايابي و تفسير مي‌كند و گاه متن را در مقام فيلسوف و عارف و بر پايۀ آموزه‌هاي فلسفي و ذوق عرفاني تأويل مي‌كند؛ درنتيجه، رويكرد ميرداماد نشان‌دهندۀ طيفي از دامنۀ تفسير و تأويل در دانشمندان علوم اسلامي است. ميرداماد در آثارش اندكي نيز به بررسي پديده «فهم» پرداخته است.
چكيده لاتين :
Mirdamad is philosopher, mystic, theologian, scholar, and jurisprudent of the 11th century AH. He lived in the Golden period of the Safavid dynasty and he had a Popular school in Isfahan.
Though few works remain of him, however the study of these documents helps us to understand the interpretive and interpretative methods of Muslims. Mirdamad As a jurisprudent Understands the text On the apparent meaning of the words and His goal is to discover the purpose of the author of the text. On the other hand, his philosophical beliefs and mystical sentiment force him to move out of the circle of the text and make a Interpretation based on paraphrase (Tawil).
Mirdamad, as a philosopher, attaches great importance to philosophical thought. If the text is consistent with its philosophical thought, it interprets the text in that framework and if he is not compatible, he carries his philosophical thought as an intellectual and transcendental case on the text. He sees the text as a sign of meaning in philosophical thought, and of course this "indication" does not depend on verifying the appearance of the word. Mirdamad interpretations and interpretations of texts are also excluded from the field of philosophical thinking and based on mystical acquiescence; what is not in the sense of words is not based on the symbols inside and outside the text, it is not based on philosophical and theologycal evidence.
By mention examples of Mirdamad books, this diversity is analyzed in his interpretive method.
Mirdamad's way of interpreting the text shows a range of interpretations in Muslim scholars. Additionally, Mirdamad has also studied the concept of understanding in his works that in these studies, he has approached to Philosophical Hermeneutics. In his view, meanings are like gemstones in the depths of the ocean, The intelligent mind is to extract these treasures. Mirdamad does not consider the interpretive mind as passive, but sees it as active. He knows the mind as the cultivator that brings up the seeds of the text and cultivates the product. So Understanding is not just about the text, but the understanding of each person is proportional to himself.
