تفسيرفرات كوفي

Tafs?rFur?tKUf?

چكيده از ويژگي‌هاي مطالعات و پژوهش‌هاي دوران معاصر در حوزه علوم اسلامي، بازنگري مواريث كهن، از سده‌هاي نخستين است. از نتايج اين نوع نگاه، زدن مهر تاييد بر ريشه‌دار بودن هويت فكري و اعتقادي شيعه، بازشناسي خلاها و كاستي‌ها براي جبران و تدارك آنها و سرانجام برداشتن گامي بلند در جهت گسترش، عمق بخشيدن و غني‌سازي اين مطالعات در سطوح و لايه‌هاي مختلف است. از جمله? اين آثار در گستره? علوم قرآني و حديثي، تفسيري است متعلق به قرن سوم و سال‌هاي آغازين قرن چهارم، با عنوان تفسير فرات كوفي كه غالب روايات آن، تاويلي (از نوع تطبيق و جري) است؛ اگرچه شمار اندكي از روايات، حاوي تفسير باطني يا ناظر به سبب نزول و يا برخي گزارش‌هاي تاريخي غير مرتبط با آيات‌اند. به‌رغم ناشناس بودن و همچنان ناشناس ماندن فرات، به استناد نوع رواياتِ مندرج در كتابش، مي‌توان او را يك شيعه? زيدي با گرايش عرفاني به شمار آورد. هر چند تفسير فرات هم بسان اغلب كتاب‌هاي روايي از آسيب وضع و جعل مصون نمانده است، شمار اين نوع روايات چندان فراگير نيست. البته وجود برخي ضعف‌ها در لابلاي روايات كتمان‌ناپذير است؛ اما اين موارد، از اعتبار و ارزش بسياري ديگر از روايات آن نمي‌كاهد. سخن آخر اينكه چه بسا علت فراگير نشدن اين كتاب، نه وجود برخي ضعف‌ها در آن، بلكه بيشتر به دليل رواياتي است كه مخاطباني عام نداشته است و به اشاره? معصومA مي‌بايست مكتوم و سر به مُهر مي‌ماند؛ جز براي اهل سرّ. كليد واژه‌ها: فرات كوفي، كوفه، غلو، زيديه، تفسير ماثور، تاويل، جري.

Tafs?r Fur?t KUf? Maryam Qub?d? One of the outstanding characteristics of contemporary research and study in the field of Islamic sciences is the re-examination of ancient texts from the first centuries. Some of the results deriving from such an approach and viewpoint are: the confirmation of the rootedness of the Shi?i intellectual tradition; the recognition of existing deficiencies with a view towards alleviating them; and finally, the taking of decisive steps towards the enrichment and expansion of the breadth and depth of these studies in their various levels.One of these early works in the field of Qur??nic and traditional studies is an exegesis dating back to the third century and the beginning of the fourth century hijri entitled Tafs?r Fur?t KUf?. This exegesis is mainly composed of traditions and narrations that are highly interpretative (ta?w?l?) and extensive (taOb?qwajary – where general principles derived from verses are applied and extended to referents beyond the strictly historical). It also contains a small number of traditions that are either esoteric, or that expound the historical context of verses as well as other unrelated historical accounts. Even though the compiler of the exegesis, Fur?t from KUfah, Iraq, was not known and remains an unknown figure, based on the type of traditions that he has gathered in the book it can be said that he was a Zayd?Shi?a with mystical inclinations. Like many other similar traditional books the Tafs?r Fur?t is not freeof fake and counterfeit traditions, but the number of such traditions is not large. So while the existence of a few problematic narrations cannot be overlooked, it in no manner depreciates from the authenticity and value of the many other traditions contained in the exegesis. Finally, the reason that this exegesis is relatively unknown is not so much due to the above mentioned weaknesses as it is to the fact that it contains narrations that are not meant for the general public and that are alluded to by the Immaculates (?a) as matters that should remain hidden—except from the adepts of the esoteric sciences. Keywords: Fur?t KUf?, KUfah, ghulw(extremism), Zaydis, traditional exegesis, ta?w?l(esoteric interpretation), jary (extension of principles to include meta-historical referents).