مطالعه انتقادی «ادبیات پدری» و تفسیر اشاری در مثنوی معنوی

This article critically examines the foundational processes of meaning construction in Rumi's interpretative approach to the Qur'an, focusing on two distinct hermeneutic frameworks: paternal literature (instructive exegesis) and mystical literature. Employing a descriptive-analytical methodology and drawing upon comprehensive library research, the study offers a detailed analysis of Rumi’s exegetical practices, tracing his intellectual evolution from jurist and preacher to mystical poet. By revisiting Rumi’s spiritual trajectory, this research offers an original analysis of the inherent divergences and convergences between instructive and allusive exegesis as articulated in his Masnavi Maʿnavi. Beyond revealing the intricate layers of Qur'anic inspiration within his literary works, the study advances interdisciplinary scholarship by introducing novel frameworks for interpreting meaning and understanding. However, Rumi’s heightened spiritual awareness propels him from this preliminary stage toward a transcendent comprehension. The main outcomes of this advanced understanding include open-mindedness, adaptability, audience awareness, discourse creation, divergent thinking, a life-centered approach to understanding, symbolic hermeneutics, deep reflection on origins, the embrace of interpretive uncertainty, and an enhanced capacity for inquiry.
Introduction
A study of patterns in complex layers of interpretation involves examining the structure of hermeneutics developed by thinkers and experts. Interpretation plays an undeniable role in revealing human consciousness and guiding individuals into the world of meaning. Hence, every interpretation, despite its marginal and secondary issues, can reflect the manner in which humans perceive and comprehend existence.
Masnavi Manavi by Jalal al-Din Mohammad Mowlavi Balkhi, known as Rumi, the 13th-century poet and mystic, is one of the most significant interpretive works related to the Quran, literature, and mysticism. It is characterized by dynamic meanings and multifaceted understanding. A critical examination of the interpretive structure of this work reveals numerous dimensions and aspects of the mystics' interpretations and their spiritual benefits. This approach has been largely neglected due to the dominance of traditional perspectives and a lack of familiarity with interdisciplinary studies.
It is an interpretation in which the interpreter goes beyond the literal and apparent meaning. Integrating their own understanding with the meaning, thereby liberating meaning from stagnation and rigidity. The dynamism of meaning corresponds with the fluid nature of human understanding and the transformation of awareness derived from lived experience. Moreover, it can demonstrate that meaning in divine discourse is not frozen or confined to lost history but is comprehensible in all eras of human life.
The application of her approaches to classical and silent texts reveals many of their implicit ideas and broadens the necessary context for the emergence of diverse interpretations. The spiritual Masnavi of Jalaluddin Rumi Balkhi, the mystic poet of the seventh century, is one of the Persian literary works that has inspired numerous scholars over more than seven centuries. Its connection with the holy book of the Qur'an, the words of the Prophet of Islam and the Persian language has undoubtedly made it the encyclopedia of human identity and the identity of Iranian thought. The present study is an attempt to open the windows of the mysterious world and the secret of the six journeys of this monument of Rumi.
Method
Critical thinking about classical texts and describing and analyzing the process of understanding them requires interdisciplinary studies and the use of library resources. The present article, considering this, has attempted to analyze interpretation within the tripartite framework of mysticism, literature, and meaning, and presents the research findings descriptively for enthusiasts and experts. The statistical population of this article is the six volumes of Rumi’s Masnavi-ye Ma’navi based on the edited version by Reynold A. Nicholson. For the critical analysis of Rumi’s interpretations of Quranic verses, in addition to the Persian translation of the Quran, commentaries written on the Masnavi-ye Ma'navi have also been used.
Results
A critical analysis of the existential dimension of understanding and the various structural levels in Rumi’s "Masnavi Ma’navi" reveals that this poet-mystic, when interpreting Quranic verses, employed not only traditional and instructional exegesis but also mystical interpretation. In the former approach, he adhered to the tradition of sermonizing and the path of his forefathers—a path this article, following Badi’ al-Zaman Forouzanfar’s terminology, designates as “paternal literature.” His interpretation within this paternal literature follows a predetermined and specific goal: the guidance of disciples. Consequently, by uncovering the esoteric meanings of the verses, he seeks to shape both his own and his audience’s understanding and worldly awareness in accordance with this objective—an objective that ultimately leads to the unification and fixity of meaning.
In the second type of interpretation, however, Rumi looks indirectly at the meaning of the verses through the prism of mysticism, blending his understanding and worldly awareness with new meanings derived from lived human experience. Allegorical hermeneutics and poetry strengthen his language in this endeavor, placing the meaning formed through his understanding and interpretation within a dynamic and fluid horizon—so much so that each of his interpretations appears fresh and novel to the reader. Moreover, every reader comprehends Rumi’s interpretation of the Quran within their own horizon of understanding. This characteristic results in the indeterminacy and fertility of meaning.
Beyond revealing the intricate layers of Qur'anic inspiration within his literary works, the study advances interdisciplinary scholarship by introducing novel frameworks for interpreting meaning and understanding. However, Rūmī’s heightened spiritual awareness propels him from this preliminary stage toward a transcendent comprehension. The main outcomes of this advanced understanding include open-mindedness, adaptability, audience awareness, discourse creation, divergent thinking, a life-centered approach to understanding, symbolic hermeneutics, deep reflection on origins, the embrace of interpretive uncertainty, and an enhanced capacity for inquiry.
The result of the research shows that the spiritual Masnavi is a classic work in the field of text containing discourse and is subject to interpretation. And in reading, it is an active and dialectical whole that gives the reader the opportunity to understand and reconfigure meaning.
Conclusion
Interpretation is a manifestation of human understanding, will, and intellect. To comprehend oneself, God, existence, and its signs, humanity is inevitably compelled to interpret. However, if human interpretation is confined to superficial understanding, it can never fully demonstrate the power of will, intellect, and awareness in the realm of comprehension. This limitation contradicts the Quran’s definition of humanity. Also, consider the following issues:
This feature, along with the hidden nature of humanity, represents a spiritual advantage that humans have gained through the guidance of God's Word—a trait that allows complex layers of meaning to unfold. By reading and interpreting every text, humans share their horizons of understanding with others, thereby demonstrating their role as effective and influential beings in existence. Without this interpretive quality, humans would be deprived of many forms of knowledge and worldly awareness, including literature, mysticism, and more. Mystics refer to such interpretation as “allusive exegesis,” considering it distinct from apparent interpretation, regarding it instead as a form of ta’wil and an uncovering of inner meaning.