This book is dedicated to elucidating the concept of tafsir in the Holy Quran, with a particular focus on Verse 33 of Surah Al-Furqan and related verses, alongside a critical examination of Allameh Tabatabais perspectives in Tafsir al-Mizan. Employing a scientific and academic approach, this work explicates the meaning of tafsir as the elucidation of the apparent meanings of the verses and as a response to the doubts raised by disbelievers. By analysing instances and characteristics of Quranic exegesis, it establishes the exalted status of this celestial text in repelling doubts and clarifying manifest truth.
The structure of this book is methodically divided into specialised sections that preserve all the detailed content of the lectures, guiding the reader on a profound journey towards the comprehension of the verses and divine wisdom. Like a lantern illuminating the path in darkness, these analyses endeavour to manifest the Quranic truth vividly in the face of doubts and inquiries.
Exegesis in the Holy Quran signifies the clarification and exposition of the apparent meaning of the verses, rather than an investigation into their inner meanings or esoteric interpretations. This definition, rooted in Verse 33 of Surah Al-Furqan, introduces tafsir as a systematic and scholarly process that relies on the sciences of linguistics, semantics, and philology to extract divine questions and answers. Contrary to tawil, which pertains to inner meanings and deeper inferences, tafsir concentrates on the surface level of the text and eschews unfounded conjectures. This distinction is akin to a line drawn between manifest truth and hidden mysteries, inviting the exegete to apply scientific precision in the analysis of the verses.
وَلَا يَأْتُونَكَ بِمَثَلٍ إِلَّا جِئْنَاكَ بِالْحَقِّ وَأَحْسَنَ تَفْسِيرًا
And they bring you no parable except that We bring you the truth and the best explanation.
This verse defines exegesis as a divine response to the doubts posed by disbelievers, polytheists, and Jews. The phrase "أحسن تفسيراً" denotes the superiority and perfection of the Quranic replies, which not only reveal the truth but also dispel doubts with an elegant and logical expression. The term "مثل" in this verse refers to the doubt or objection raised by opponents, while the divine response, characterised by truth-centredness and excellence in expression, acts as an impregnable shield neutralising these doubts.
The Quranic exegete must possess two fundamental skills: firstly, the ability to identify the questions and doubts presented by opponents; secondly, the capability to extract divine answers from the verses, whether explicitly or implicitly. This process necessitates mastery of Quranic sciences such as lexicology, syntax, rhetoric, and philology. Moreover, the inner purity of the exegete, akin to an internal light, aids in comprehending the semantic connections between question and answer with greater accuracy and depth. This synthesis of knowledge and spirituality transforms exegesis into a comprehensive and elevated experience.
Quranic exegesis depends on two principal aspects: the external dimension, encompassing proficiency in literary, syntactic, rhetorical, and semantic sciences; and the internal dimension, which requires purity of heart and intuitive understanding of the verses meanings. The external aspect acts like pillars that uphold the scientific edifice of exegesis, while the internal aspect serves as the soul that breathes life into this structure. Together, these elements render exegesis a profound and holistic endeavour.
Exegesis in the Holy Quran is a systematic process aimed at elucidating the apparent meaning of the verses, revealing truth through responses to doubts with the best articulation. This process requires scholarly knowledge and spiritual purity and, through features such as truth-centredness and superiority in expression, demonstrates the exalted status of the Holy Quran in addressing human inquiries.
The disbelievers, in a verse from Surah Al-Furqan, objected as to why the Holy Quran was not revealed all at once:
لَوْلَا نُزِّلَ عَلَيْهِ الْقُرْآنُ جُمْلَةً وَاحِدَةً
Why was the Quran not revealed to him all at once?
This doubt stems from a lack of understanding of the divine wisdom behind the gradual revelation of the Quran. The disbelievers expected the Quran to be revealed in a single, unified revelation, similar to some other heavenly books. This objection reflects their ignorance of the divine wisdom, whereby gradual revelation was designed to consolidate the Prophets heart, facilitate comprehension and practice of the verses, and respond to the progressive needs of the Islamic community.
God Almighty, in response to this doubt, elucidates the wisdom of gradual revelation:
كَذَلِكَ نَزَّلْنَاهُ لِنُثَبِّتَ بِهِ فُؤَادَكَ وَرَتَّلْنَاهُ تَرْتِيلًا
Thus We have revealed it in stages so that We may strengthen your heart thereby, and We have revealed it in measured recitation.
This response contains three key elements:
The term Tartil linguistically denotes a beautiful composition and sequential coherence, similar to the string that connects the beads of a rosary. This feature implies that the verses were revealed in an organised manner aligned with temporal and spatial needs, thereby highlighting divine wisdom in response to the disbelievers doubt.
The disbelievers doubt comprised two aspects: objection to the gradual nature of revelation (why it was revealed in stages?) and expectation of unity (why not all at once?). The divine response addresses both aspects: gradual revelation to strengthen the Prophets heart and measured recitation to preserve the cohesion and connection of the verses. This response acts as a key unlocking the chain of doubt and revealing divine wisdom in the method of Quranic revelation.
Verse 43 of Surah Al-Furqan presents another instance of exegesis:
الَّذِينَ يُحْشَرُونَ عَلَىٰ وُجُوهِهِمْ إِلَىٰ جَهَنَّمَ أُولَٰئِكَ شَرٌّ مَّكَانًا وَأَضَلُّ سَبِيلًا
Those who will be driven on their faces to Hell those are the worst in place and farthest astray.
This verse responds to the disbelievers predetermined doubt that the Prophet and his followers were the worst people. God, employing a syntactic structure of subject and predicate (الَّذِينَ يُحْشَرُونَ as the first subject and أُولَٰئِكَ شَرٌّ مَّكَانًا as the second subject and predicate), emphasises that the disbelievers themselves occupy the worst place and follow the most misguided path. This response acts like a mirror reflecting truth back to the creators of doubt.
The Holy Quran also alludes to other doubts raised by the disbelievers without providing direct responses:
وَقَالَ الَّذِينَ كَفَرُوا إِنْ هَٰذَا إِلَّا إِفْكٌ افْتَرَاهُ وَأَعَانَهُ عَلَيْهِ قَوْمٌ آخَرُونَ
And those who disbelieve say, This is nothing but a lie he has invented, and another people helped him with it.
وَقَالُوا مَالِ هَٰذَا الرَّسُولِ يَأْكُلُ الطَّعَامَ وَيَمْشِي فِي الْأَسْوَاقِ
And they say, What is this Messenger that eats food and walks about in the markets?
These verses, in sequence, object to the authenticity of the Qur'an and the humanity of the Prophet (peace be upon him). The Qur'an, by mentioning these doubts without direct answers, guides the mind of the audience to seek responses in other verses, much like a teacher who invites the student to contemplation and reflection.
The Holy Qur'an possesses an unparalleled diversity in its structural approach to addressing doubts: sometimes question and answer appear side by side (such as verse 33), sometimes only an answer is given (such as verse 43), and occasionally only a question is mentioned (such as verses 4 and 7). This variety, akin to the different melodies of a symphony, demonstrates the Qur'ans beauty and flexibility in teaching and responding.
The doubts of the disbelievers, including objections to the gradual revelation of the Qur'an and the humanity of the Prophet, have been repelled by precise and wise responses within the Holy Qur'an. These answers, characterised by features such as gradualness, measured recitation, and truth-centredness, reveal divine wisdom and demonstrate the Qur'ans capability to respond to human inquiries.
Allameh Tabataba'i, in Tafsir al-Mizan, believes that three verses (Lawl nuzzila, Wa-l ya'tnaka, Alladhna yusharn) were revealed for a single purpose and complement each other. He considers the third verse as a supplement to the first and regards these three verses as a coherent unit in response to the doubt concerning the gradual revelation of the Qur'an.
Contrary to Allamehs view, this analysis emphasises the thematic and semantic independence of each verse:
The third verse, due to its distinct subject matter (the condition of disbelievers versus the revelation of the Qur'an), cannot be a supplement to the first verse. This critique, like a light illuminating hidden angles, highlights the independence of each verse and rejects Allamehs assumption of thematic unity.
The response of the first verse ("كَذَلِكَ نَزَّلْنَاهُ لِنُثَبِّتَ بِهِ فُؤَادَكَ وَرَتَّلْنَاهُ تَرْتِيلًا") is complete in itself and requires no supplementation. The phrase "كَذَلِكَ نَزَّلْنَاهُ" refutes the disbelievers doubt, and "لِنُثَبِّتَ" and "رَتَّلْنَاهُ" elaborate on this response. This independence is like a building that stands firmly on its own without needing additional pillars.
Some exegetes have considered "رَتَّلْنَاهُ تَرْتِيلًا" unrelated to "لِنُثَبِّتَ" and attributed it solely to the revelation or recitation of the Qur'an. However, this analysis sees Tartl and Thabat as complementary, responding respectively to two aspects of the disbelievers doubt (gradualness and coherence). This viewpoint, like two wings of a bird, ensures the cohesiveness of the divine response.
The verse "وَلَا يَأْتُونَكَ بِمَثَلٍ" independently defines exegesis as a rightful and superior response. Contrary to some exegetes who view it as an explanation of thabat, this verse provides a theoretical framework that requires no further explanation of thabat.
The phrase "أَحْسَنَ تَفْسِيرًا" indicates the perfection of divine responses which, due to their root in divine attributes, are free from any deficiency. This perfection is manifested in the correspondence of the answer to the question, clarity of expression, and spiritual impact, akin to a pure spring that quenches the thirst of truth-seekers.
Contrary to Allamehs view that these three verses serve a single hypothesis, this analysis emphasises their thematic divergence. The first and third verses are examples of exegesis but with different subjects (revelation of the Qur'an and the situation of disbelievers). The second verse defines exegesis. This diversity, like different colours on a painting, illustrates the richness and variety of the Qur'an.
Due to their divine perfection, Qur'anic answers alone repel doubts without needing supplements. Each verse, like a star in the sky of knowledge, shines independently and responds to a specific doubt.
The gradual and measured revelation of the Qur'an depends on the readiness of subjects and temporal and spatial needs. Revelation, like a flowing spring, is potentially ready but its actualisation depends on the questions and needs of the community. Gradualness and tartl harmonise this readiness with the conditions of the audience, like a gardener watering a sapling at the appropriate time.
The critique of Allameh Tabataba'is viewpoint stresses the thematic and semantic independence of the verses and rejects the assumption of thematic unity. Qur'anic responses, with their perfection and sufficiency, repel doubts and reveal divine wisdom in the gradual and measured revelation of the Qur'an.
This book, through analysis of verse 33 of Surah Al-Furqan and related verses, elucidates the concept of exegesis as the clarification of the apparent meaning of verses and a rightful response to doubts. Examples of exegesis, including doubts about the simultaneous revelation of the Qur'an and the disbelievers claims concerning the Prophet (peace be upon him), illustrate the diversity and comprehensiveness of Qur'anic methods in repelling doubts. The critique of Allameh Tabataba'is perspective highlights the independence of each verse and emphasises the sufficiency of Qur'anic responses. Qur'anic exegesis, combining scientific knowledge and inner purity, serves as a bridge connecting divine truth to the mind and heart of the audience. This analysis affirms the exalted status of the Holy Qur'an as a comprehensive and responsive book whose answers, due to divine perfection, are always Asan.
Supervised by Sadegh Khademi
