روش تفسير نزد ابن سينا و مقايسه آن با ابوحامد غزالي

The Method of commentary in Ibn sina and its Comparison with Abu Hamid Ghazaliʹʹs

The method of Islamic Philosophers in interpreting the revealed and religious texts has always been confronted by the opposition of literalists. Ibn Sina considers all knowledge, in clouding rational and revealed knowledge. As an emanation from Active Intellect and in this way he regards the revealed and rational knowledge as being of the same kind. He holds that a saye who by the aid of intellect discovers the orders of existence he also finds out the meanings of verses and can detect the symbolical and allegorical verses of Quranic verses by his own intellect. By contrast, Ghazali by his emphasis on the preservation of appearance, precluded the people from any kind of commentary and justified the path for the adherents of the ancients and explained it away. طريقه حكماي اسلامي در تفسير متون وحياني و الهي همواره با مخالفت اهل ظاهر مواجه بوده است. ابن‌سينا همه معارف از جمله معارف عقلي و وحياني را افاضه عقل فعال مي‌داند و به اين ترتيب وحي و عقل را هم‌سنخ هم مي‌شمارد و معتقد است حكيمي كه با عقل به كشف مراتب هستي مي‌پردازد به معناي آيات نيز دست مي‌يابد و مي‌تواند معناي رمزي و تمثيلي آيات قرآن را با عقل خود كشف كند. در مقابل، غزالي با تاكيد بر حفظ ظاهر، عموم را از هرگونه تفسير پرهيز داد و مسير سلفي‌گري را توضيح و توجيه كرد؛ اما او نيز پس از تحول به عرفان، راه باطن را پسنديد و در تفسير به همان طريقي رفت كه ابن‌سينا را به سبب آن محكوم مي كرد. با مقايسه تفسير ابن‏سينا و غزالي از آيه نور، شباهت و يكساني اين دو در اصول تاويل به رغم اختلافات جزيي بيش تر معلوم مي‌شود. اين تغيير موضع غزالي گواه بر اين حقيقت است كه اعتقاد به مراتب هستي و ساير اصول با ظاهرگرايي جمع‌پذير نيست و اين مباني به همين شيوه تفسيري مي‌انجامد. بنابراين، در تفسير مي‌توان با حفظ اعتدال، مسير صحيح تاويل و تفسير را بر اين اساس به دست آورد.

The method of Islamic Philosophers in interpreting the revealed and religious texts has always been confronted by the opposition of literalists. Ibn Sina considers all knowledge, in clouding rational and revealed knowledge. As an emanation from Active Intellect and in this way he regards the revealed and rational knowledge as being of the same kind. He holds that a saye who by the aid of intellect discovers the orders of existence he also finds out the meanings of verses and can detect the symbolical and allegorical verses of Quranic verses by his own intellect. By contrast, Ghazali by his emphasis on the preservation of appearance, precluded the people from any kind of commentary and justified the path for the adherents of the ancients and explained it away. But he too after turning to mysticism proffered the inner way and has taken the same way in commentary by which he condemned Ibn ina. By comparing the commentary of Ibn Sina and Ghazali on the verse "Nor" the similarity and equality of them in the principles interpretation despite some small differences becomes clearer. This change of Ghazuliʹs position is a witness to this fact that belief in the order of existence and other principles cannot fit to gather with literalism and these principles lead to the same interpretive method. Therefore by keeping to the way of moderation, the correct path of interpretation and commentary on this basis can be ached