نوع مقاله : مقاله علمی پژوهشی
نویسندگان
1 دانشیار گروه علوم قرآن و حدیث دانشگاه ایلام.
2 نویسنده مسئول، دانشجوی دکترای گروه علوم قرآن و حدیث دانشگاه ایلام.
3 دانش آموخته دکترای علوم قرآن و حدیث و قائم مقام مرکز چاپ و نشر قرآن کریم
چکیده
کلیدواژه‌ها
عنوان مقاله [English]
نویسندگان [English]
Objective: This article examines how Fayḍ Kāshānī employs Qur’anic readings (qirāʾāt) in his Tafsīr al-Ṣāfī. Building a data-driven typology, it identifies the criteria by which readings are deemed valid and traces their interpretive consequences. We compiled a coded corpus of all loci in al-Ṣāfī where variant readings are cited or evaluated (1,160 instances), classifying each by type of variation (phonetic/graphic, morphological-syntactic, lexical-semantic) and by mode of use (mere reporting; explicit preference or selection; legal-theological deployment).
We operationalized Fayḍ’s criteria of authority, including the source of transmission, conformity to the ʿUthmānic rasm, grammatical correctness, coherence with context, degree of notoriety, and doctrinal compatibility, and we examined how these criteria interact when readings compete. The framework also clarifies the distinction between taʾwīl and tanzīl, and treats the Ḥafṣ ʿan ʿĀṣim model as a practical baseline—rather than a normative lock.
Findings show that most reports of readings in al-Ṣāfī are descriptive lists, yet a substantial portion involves principled choices, and a smaller subset mobilizes readings to support legal or doctrinal claims. Although Ḥafṣ often functions as the default, Fayḍ at times prefers non-Ḥafṣ readings when they satisfy grammatical rules, the rasm, or contextual semantics. The oft-repeated claim that no reading is absolutely mutawātir is refined by articulating a real hierarchy that balances genuine plurality with circumscribed ijtihād.
Methodologically, the study sets out comprehensive, testable roles for qirāʾāt in al-Ṣāfī and clarifies terminological ambiguities surrounding mutawātir/shādh and taʾwīl/tanzīl. Substantively, it shows how the selection of readings can meaningfully reshape exegetical outcomes in law (e.g., ritual purity) and doctrine (e.g., interpretations pertaining to the Imamate). We conclude that Fayḍ’s use of the readings is a blend of transmitted authority and selective preference—an approach that crystallizes a Safavid method of reading: tradition-centered, meticulous, and consequential within Imāmī exegesis and studies of qirāʾāt.
کلیدواژه‌ها [English]
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