Quantitative and qualitative content analysis of the use of Quranic verses in Mursada Abad

Abstract

Introduction

Mystical literature is one of the categories that occupies a large part of Persian literature. One of the authentic and unique sources of Islamic mysticism is the Holy Quran, on which mystics have always tried to build all the stages and houses of behavior. One of the important points in mystical texts is the special attention of mystics to the representation and martyrdom of the verses of the Holy Quran for greater effectiveness of the word. Mursad al-Abad is his masterpiece; Because in terms of prose, it is one of the most beautiful and inspiring mystical writings. This work is so important and wide-ranging that mystics after Najm Razi, including Molavi and Hafez, are all influenced by it in some way. Najm Razi has used a lot of verses and hadiths in his discussions in Mursad al-Abad. For this purpose, this article intends to provide a relatively comprehensive understanding of the patterns and methods of using verses by reviewing the literature related to the use of verses in literary texts.
In this regard, while presenting a systematic and objective methodological framework, an attempt is made to explain the quantity and quality of the application of the verses of the Qur'an in Mursad al-Abad. In other words, the main question of this research is based on the axis that Najm al-Din Razi used Quranic verses in his work to what extent? Also, how was the quality and method of using the verses?

Methodology

This article uses quantitative and qualitative content analysis. For this purpose, a comparative model for the typology of the use of verses in interpretive prose texts is presented. Then, based on this model, the extent to which these types of applications are used in the studied texts is measured. Content analysis, like other empirical techniques of measurement in the social sciences, has a research design that should guide the research. The research design in a content analysis, after the general stages of a research - which includes defining the concepts, purpose and problem of the research - includes the following:

Definition of relevant content
Operational definition of concepts
Writing coding instructions
Statistical society
Analysis and report of research results
Discussion

Najm al-Din Razi has mentioned Quranic verses in total 842 times in Mursad al-Abad. Of which 520 cases are propositional testimony, 41 cases are lexical testimony, 215 cases are reverse interpretation of esoteric ijtihad and 52 cases are direct interpretation of esoteric ijtihad. In this work, 89 surahs of the Quran are mentioned by Najmuddin Razi. Surah Baqarah with 78 cases, Araaf with 53 cases, Anam with 39 cases, and Aal Imran with 30 cases have the most references, respectively.
The main use of these verses is in a rhetorical way, and the high frequency of this use can be a reason for the nobility and humanity of the author of the work with divine verses, a way that is mainly used to embellish words, emphasize and confirm, and even to defend mystical opinions and thoughts. . Najm al-Din Razi has 561 cases of rhetorical use of verses in Mursad al-Abad, the majority of these uses (i.e. 520 cases) is the reference of a complete statement of verses or even the entire noble verse, and there are only 41 cases of verbal reference in the work, which is It includes a small contribution to the propositional statement.
Propositional attestations are done in two ways: lexical attestation in words and meaning. In the use of lexical attestation, one or two words from the verses of the Holy Quran are used in the text, which are sometimes so mixed with the text that unfamiliarity with the word of revelation does not recognize the presence of the Qur'an. Sometimes the presence of these one or two words is evident next to the writer's words, but it is present only for the purpose of embellishing the words or completing the content and in the form of an additional or descriptive composition.
In the application of propositional attestation, the amount of attestation of the verses of the Holy Quran is beyond one or two words and includes a sentence of a verse or the whole of it. This type of attestation is also used in two methods of guaranteeing and solving, which is used in the method of guaranteeing the same Qur'anic phrase or with minimal changes, and in the method of solving the appearance of Qur'anic phrases, it is adopted and used according to the content of the speech (Nil Saz, 1392: 7). This use is very common in Mursad Abad. Najm al-Din Razi in Mursada al-Abad, during various discussions, uses verses that have a direct content connection, and in some cases, after the verse, a phrase equivalent to the Persian translation of the verse is used. Sometimes the use of lexical attestation during speech is in an indirect way in connection with the text and only with implicit intentions, such as blessing and blessing, embellishment of words and even expressing the nobleness of the verses of the Holy Qur'an.
Najmuddin Razi in his book Mursad al-Abad, along with the rhetorical and martyrdom use of the Quran, has also discussed the interpretation and explanation of some verses during his discussion. This presentation of interpretation is sometimes done in a direct way and sometimes the author's goal and intention was not to provide the interpretation, but his words can be an explanation and commentary for a section or key words of the verses of the Qur'an. By analyzing this text, 4 methods of interpretation based on the theoretical model of the research are observed. They include: Quranic ijtihad, narrative ijtihad, literary ijtihad and esoteric ijtihad.
The number of verses interpreted in a direct way in Mursad al-Abad (64 cases out of 842 cases) indicates that the main goal of the author is not to provide mystical interpretations of the verses of the Holy Quran. The traces of ijtihad can be seen in his interpretation method, and the author intended to provide an interpretation everywhere, often by insisting on mystical intuition and discovery, which is the main source of the method of esoteric ijtihad, and presented his interpretation in 52 cases. And in a few cases, by referring to other verses of the Holy Qur'an and Prophetic hadiths, he has presented a short interpretation of the Qur'an in the manner of Qur'anic ijtihad in 1 case and narrative ijtihad in 5 cases. Also, in 6 cases, he has provided ijtihad interpretation based on literary topics.
In 217 cases of the application of the verses of the Holy Quran, Najmuddin Razi's words can have an interpretative function, and in 215 cases, it is an indirect or reverse interpretation of ijtihad, and only 2 cases are ijtihad with narrative sources and literary discussions.

Conclusion

What can be understood from the text of Najmuddin Razi is that in most cases he does not intend to interpret the words of revelation, but his method when presenting the interpretation is such that at the beginning of some chapters, the first verse is mentioned and the narration of the Prophet (PBUH) is followed by the explanation and interpretation. The verse is interpreted in various ways, which of course is mostly esoteric ijtihad (52 cases). The use of indirect interpretation is found frequently in Mursad al-Abad, about (215) examples were found that the author's purpose is not to express the interpretation, but his words can have an interpretive function and it is in the form of an esoteric ijtihad interpretation. In the presentation of esoteric ijtihad interpretations, he has acted in the style of Qushiriyah's treatise, which first mentions the verse and then the narration of the Prophet (pbuh), but he has not used the sayings of the sages of mysticism like Qushiriyah. In some cases, other methods of interpretation such as Qur'anic ijtihadi (1 case), narrative (5 cases) and literary (6 cases) can also be seen, and pure esoteric interpretation is rarely seen in his book, and this in itself shows the accuracy and caution of Najmuddin Razi in his statement. It is a mystical interpretation. Sometimes in his presentation style, a kind of combination of narrative, Quranic and ijtihad interpretation methods can be seen. Also, in the review of his esoteric ijtihad interpretations, normative interpretations have been presented.