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Esoteric interpretation of the Quran, also known as Sufi interpretation and ''taʾwīl'' (تأويل), is the allegorical interpretation of the Quran or the quest for its hidden, inner meanings. It was a synonym of conventional interpretation in its earliest use, but it came to mean a process of discerning its most fundamental understandings. Esoteric interpretations do not usually contradict the conventional (in this context called exoteric) interpretations; instead, they discuss the inner levels of meaning of the Quran.〔 The words ''Ta'wil'' and ''Tafsir'' have been translated to mean explanation, elucidation, interpretation, and commentary; but from the end of the 8th century onwards, 'ta'wil' was commonly regarded as the esoteric or mystical interpretation of the Quran, while the conventional exegesis of the Quran was called "tafsir". The term ''batin'' refers to the inner or esoteric meaning of a sacred text, and ''zahir'' to the apparent or exoteric meaning. Esoteric interpretations are found in Sufi, Shia, Sunni, and Baha'i interpretations of the Quran. A hadith which states that the Quran has an inner meaning, and that this inner meaning conceals a yet deeper inner meaning, and so on (up to seven successive levels of deeper meaning), has sometimes been used in support of this view.〔(The Teachings of the Qur'an )〕 == Quranic esotericism == Scholars agree that some passages of the Quran leave certain ideas implied rather than stated and that, from the outset, the Quran cautions that some verses are literal in meaning, while others, named ''"muhkamat" and "mutashabihat"'' are metaphorical in meaning:〔 :"It is God who has sent down to you the book: In it are verses clear (''muhkamat''), they are the foundation of the book, others are unspecific (''mutashabihat'')."〔http://corpus.quran.com/translation.jsp?chapter=3&verse=7〕 (Quran 3:7) The Quran does emphasize that it is not difficult to understand:〔 :"We have made the Quran easy to understand, but is there anyone who would pay attention?"(Quran 54:17) Esoteric exegesis attempts to unveil the inner meaning of the Quran by moving beyond the apparent point of the verses and relating Quranic verses to the inner and metaphysical dimensions of consciousness and existence. The exoteric aspect is the literal word, the law, and the material text of the Quran while the esoteric aspect is the hidden meaning. Esoteric interpretations are more suggestive than declarative, they are 'allusions' rather than 'explanations', they indicate possibilities as much as they demonstrate the insights of each writer. However the Qur'an says about doing this (Sahih Int. Translation): "As for those in whose hearts is deviation (truth ), they will follow that of it which is unspecific, seeking discord and seeking an interpretation (to them ). And no one knows its () interpretation except Allah. But those firm in knowledge say, "We believe in it. All (it ) is from our Lord." And no one will be reminded except those of understanding." (from verse 3:7) Only a few examples are given here. In 7:172 the Quran states:〔(Quran 7:172 )〕 :"And when Your Lord summoned the descendants of Adam, and made them testify about themselves. "Am I not your Lord?" They said, "Yes, we testify." Thus you cannot say on the Day of Resurrection we were unaware of this." According to the above mentioned verse, before creation, God called the future humanity out of the loins of the not-yet-created Adam and addressed them with the words: "Am I not your Lord?", and they answered: "Yes, we witness it". In Islam, this "primordial covenant" is the metahistorical foundation between God and humankind.〔 The Quran first mentions an 'inner meaning' (''ta'wil'') in chapter 18:65-82 in the story of Moses and Khidr (a mystical figure of the ancient middle east who reluctantly accepts Moses as his traveling student), when Khidr performs strange acts Moses questions him about his acts, Khidr gives him the 'inner explanation' (''ta'wil'') of his actions. Along the way, this esoteric being damages a boat belonging to poor people. Moses is so disturbed that he couldn't stop protesting despite his agreement to keep silent. At the end of the journey Khidr tells Moses the reasons for his inexplicable actions: "As for the ship, it belonged to poor people working at sea, so I intended to cause defect in it as there was after them a king who seized every ship by force."〔 And in 56:79 the Quran describes itself: "This is an honorable Quran, in a book hidden, which none can touch except the purified." In the exoteric sense, the Quran requires Muslims to perform ritual cleansing of their hands before touching it. Esoteric interpreters were of the opinion that it implies that individuals with spiritual purity are able to grasp the meaning of the Quran. Attar of Nishapur, the 12th-century mystical poet, gives a mystical interpretation of the Quranic story of the descent of Adam and Eve from Paradise to Earth. According to Attar, "the man whose mind and vision are ensnared by heaven’s grace must forfeit that same grace, for only then can he direct his face To his true Lord." Occasionally a verse may be interpreted in a sense very different from its conventional meaning. For example Hamadani in his book ''Tamheedat'' ('Preludes') interprets 104:6-7 ("It is a fierce fire created by God, to penetrate into the hearts.") which conventionally refers to the punishment in hell, as passion of divine love. Hamadani interprets 14:48 ("On the Day when the earth is changed into another earth, and the heavens, and they will emerge before God"), which conventionally describes the day of judgment as a description of the moment of spiritual awakening or enlightenment. Sufis believe that Quran's initial letters (Muqatta'at) conceal mysteries that can not be fully expressed in words and should be understood by means of mystic experiences. In Sufi commentaries of the Quran, Sufism concepts are commonly related such as the hierarchical levels of realities in human experience (human, supra-sensible, and Divine levels), the various states of consciousness such as passing away in God (''fana'') and subsisting through God (''baqa''), and the ideas concerning the six subtleties (''lataif-e-sitta'').〔 A hadith attributed to Muhammad is essential in understanding the inward aspects of the Quran, and is fundamental to Quranic exegesis: :"The Quran possesses an external appearance and a hidden depth, an exoteric meaning and an esoteric meaning. This esoteric meaning in turn conceals an esoteric meaning so it goes on for seven esoteric meanings (seven depths of hidden depth)." There is a statement made by the Imam, Jafar Sadiq (d. 765 CE):〔 :"The book of God comprises four things: the statement set down, the allusions, the hidden meanings relating to the supra-sensible world, and the exalted spiritual doctrines. The literal statement is for the ordinary believers. The allusions are the concern of the elite. The hidden meanings pertain to the friends of God. The exalted spiritual doctrines are the province of the prophets." 抄文引用元・出典: フリー百科事典『 ウィキペディア（Wikipedia）』 ■ウィキペディアで「Esoteric interpretation of the Quran」の詳細全文を読む スポンサード リンク
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