Tustari's commentary dates back to the third century ('AH') and is one of the closest commentaries of the Quran to the time of its revelation. The mystical taste of this commentary and its theological and literary features adds to its importance. The most important aspect of this commentary is its mystical approach which has always attracted and influenced mystics and scholars after him. Emphasizing on mystical approach, Tustari has used hadith and linguistics. He has not only paid attention and focused on esoteric meaning and mystical esoteric commentary of Quranic verses but also taken into consideration the external commentary, using literary rules and the Prophet's hadiths. Tustari's esoteric interpretations are not devoid of order and criteria. His frequent use of microcosmic look at macrocosmic verses and the verses related to human relationship shows the orderliness of this method. Providing other worldly and merciful interpretation of the verses related to chastisement and this world is another mystical rule used by Tustari. He has used preaching approach under some verses related to patience, contentment and confidence, which has been followed after him. Showing the orderliness and normality of his mystical esoteric interpretation, the present paper seeks to provide some criteria in this regard.
Noori, I., & al-Yamin, H. (2016). A Review of Mystical Esoteric Interpretation of Tustari's Commentary. Journal of Philosophical Theological Research, 17(3), 103-120. doi: 10.22091/pfk.2016.626
MLA
Ibrahim Noori; Hamed al-Yamin. "A Review of Mystical Esoteric Interpretation of Tustari's Commentary". Journal of Philosophical Theological Research, 17, 3, 2016, 103-120. doi: 10.22091/pfk.2016.626
HARVARD
Noori, I., al-Yamin, H. (2016). 'A Review of Mystical Esoteric Interpretation of Tustari's Commentary', Journal of Philosophical Theological Research, 17(3), pp. 103-120. doi: 10.22091/pfk.2016.626
VANCOUVER
Noori, I., al-Yamin, H. A Review of Mystical Esoteric Interpretation of Tustari's Commentary. Journal of Philosophical Theological Research, 2016; 17(3): 103-120. doi: 10.22091/pfk.2016.626
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