The concept of interpretation (ta'wil), as one of the fundamental pillars in understanding the profound meanings of the Holy Quran, has long been the focus of religious scholars and exegetes. This concept, which stands in contrast to exegesis (tafsir), addresses the inner and hidden layers of divine verses, enabling a deeper comprehension of the revealed Word. Interpretation serves as a key that unlocks the doors of inner knowledge and guides the exegete towards the hidden truth of the verses. In this book, relying on Quranic lectures, the concept of interpretation is examined from a scientific and analytical perspective and critically assessed through various viewpoints, especially the perspective of Allameh Tabataba'i in his Tafsir al-Mizan. The objective of this work is to provide a comprehensive and systematic analysis for academic audiences so that, while preserving the Quranic content's authenticity, the scientific and epistemological richness of the discourse is enhanced.
The structure of this book is founded upon distinguishing between exegesis and interpretation, the etymological roots of interpretation, its applications in the Holy Quran, and the critique of historical perspectives. Each section, relying on precise analyses and semantic connections, elucidates various facets of this concept. This work not only aims to clarify interpretation but also pursues a dynamic scientific understanding of the Holy Quran and the opening of new horizons in Quranic studies.
Before delving into the discussion of exegesis and interpretation, it is essential to establish the individual's stance towards the Holy Quran. This positioning acts as a foundation upon which the understanding and analysis of the divine verses rest. The Holy Quran, being the Word of God and a source of guidance, holds a position within the epistemological and practical system of human beings that demands profound and precise comprehension. Defining ones stance prevents the conflation of apparent and inner discussions and lays the groundwork for a correct understanding of the verses.
A correct stance serves as a map guiding the exegete along the path of comprehending the verses and protects them from deviation in exegesis and interpretation. This matter gains particular importance when confronting complex concepts such as interpretation.
Exegesis refers to the elucidation of the apparent meaning of the divine verses, which involves clarifying the superficial and primary sense of the revealed speech. In the Holy Quran, only one verse explicitly refers to exegesis, providing a true and genuine example. Exegesis is a predicate attributed to the subject and, as the initial level of Quranic understanding, forms a foundation for interpretation.
This limitation in the use of the term exegesis in the Quran indicates the precision in employing this concept. Exegesis is akin to a surface level of the ocean of Quranic knowledge accessible to all, but for a deeper understanding, one must proceed towards interpretation.
Interpretation denotes the disclosure of the inner meanings of the divine verses, referring to the deeper and hidden layers of significance. Contrary to exegesis, which is confined to the apparent, interpretation involves a particular reference to the essence and inner reality of a truth. Interpretation is also a predicate and demands a deeper epistemic insight that guides the exegete towards the hidden truth of the verses.
Interpretation acts as a key that unlocks the locks of inner meanings and directs the exegete towards the depth of the truth. This concept applies not only to the Quranic verses but also to the inner reality of other entities and truths.
The difference between exegesis and interpretation lies in their semantic level. The exegete elucidates the surface of the verse, whereas the interpreter accesses its inner reality. This distinction prevents deviation in understanding the Quran and places each concept in its appropriate position.
The reiteration of this difference in Quranic discussions signifies attention to the importance of the subject. Repetition acts like a bell that calls the audience to reflect on the subtle differences between these two concepts.
The word tawil derives from the root awl which means return or referring back, but not any return, rather a specific return to the essence and inner reality of a thing. According to Raghibs Mufradat, interpretation is restricted to returning to the truth and ultimate purpose of the entity. This return is like a journey towards the source of truth, which guides from the apparent to the inner.
Interpretation is a specific reference to the inner reality, not just any return. For example, returning to the origin necessitates understanding the hidden truth of an object or verse and is distinct from a general return.
The term tawil appears seventeen times in the Holy Quran, but not all instances relate to Quranic verses. The distribution of this term across various chapters indicates its significance in particular stories and concepts:
The absence of interpretation in Surah Al-Baqarah likely relates to the differing themes of this chapter compared to chapters like Yusuf, which focus on inner beauties and meanings.
Surah Yusuf, with eight mentions of interpretation, is closely connected to inner beauties and meanings. Elements such as Zuleikha, Sakina, Yusuf, and the date palm allude to interpretation as the inner essence of beauties. This emphasis demonstrates the linkage of interpretation with profound and inner concepts in the story of Yusuf (peace be upon him), leading to the understanding of the truth of dreams and events.
Verse under discussion:
And he raised his parents upon the throne, and they bowed to him in prostration. He said, O my father, this is the interpretation of my vision of before.
In this verse, interpretation refers to the fulfilment of the inner reality of Yusufs (peace be upon him) earlier dream, which has now become manifest truth.
Some instances of interpretation in the Holy Quran relate to traditions, dreams, and objects. For example, in the story of Khidr and Moses (peace be upon them) in Surah Al-Kahf, interpretation explains the inner reality of actions that appear incomprehensible. These applications show that interpretation is a broader concept than merely Quranic verses and relates to the inner reality of any truth or object.
As an example, a verse in Surah Al-Kahf refers to the interpretation of Khidrs actions:
I will inform you of the interpretation of that over which you could not have patience.
Here, interpretation refers to explaining the inner reality of actions Moses (peace be upon him) did not understand outwardly.
Interpretation may relate to the future, past, or news of events. In the story of Yusuf, the dream was seen before the event and its interpretation was realised afterwards; whereas in the story of Khidr, the action was performed first and then its interpretation was provided. This variety demonstrates the flexibility of interpretation in referring to the inner reality of events at different times.
Tawl, as a reference to the inner reality, has diverse applications in the Holy Quran. From its etymological root awl to its usage across different surahs, tawl points towards a deeper understanding of meanings and truths. This concept pertains not only to Quranic verses but also to the inner reality of objects and events, distinguishing it from mere interpretation (tafsr).
Throughout history, four major perspectives on tawl have emerged:
1. Tawl and Tafsr are Identical (View of the Ancients and the Literalists): This perspective equates tawl with tafsr, making no distinction between them. Such an approach has led to intellectual rigidity and superficial comprehension of the Quran. For example, just as the words faqr (poor) and maskan (residence) may share a meaning in some contexts but differ when juxtaposed, this view overlooks the subtle distinctions between tafsr and tawl.
2. Tawl is the Opposite Meaning of the Apparent Text (View of Certain Mystics): Some mystics, such as Ibn Arab, consider tawl as conveying the meaning opposite to the apparent literal expression. This approach results in spiritual distortion and permits arbitrary interpretations. For instance, the criticism of Moses (peace be upon him) and exoneration of Pharaoh, which contradict the apparent Quranic text, stem from this methodology.
3. Tawl is a Secondary Meaning of the Word: This view regards tafsr as the primary meaning of a word and tawl as its secondary, tertiary, or further meanings. This perspective struggles with the problem of a word bearing multiple meanings longitudinally, which is linguistically untenable.
4. Tawl is Related to the Existential Reality: This view associates tawl with the inner existential reality of an object or verse, rather than merely its wording. This approach aligns more closely with the Quranic essence of tawl and transcends literal limitations.
The mystics perspective that tawl means the opposite of the apparent has led to deviations. For example, attributing meanings inconsistent with the Qurans apparent textsuch as the criticism of Moses (peace be upon him) or the exoneration of Pharaohstrays from the Quranic truth and causes spiritual distortion. This approach resembles a mirror that reflects the reality inversely.
Incorrect tawl can result in spiritual distortion. For instance, in the verse:
كُنْتُمْ خَيْرَ أُمَّةٍ أُخْرِجَتْ لِلنَّاسِ تَأْمُرُونَ بِالْمَعْرُوفِ وَتَنْهَوْنَ عَنِ الْمُنْكَرِ
Translation: You are the best nation brought forth for mankind; you enjoin what is right and forbid what is wrong.
If the term ummah is interpreted as referring to the Imams, it aligns with the condition of enjoining good and forbidding evil, since the Imams are the best of the nation. However, assigning this term to inappropriate individuals such as Harmala or Shimar constitutes spiritual distortion due to neglecting the boundaries between apparent and inner realities.
The critique of historical views on tawl highlights the necessity of precise elucidation of this concept. The fourth view, linking tawl to existential reality, better corresponds with the Quranic nature of the concept. This perspective prevents spiritual distortion and paves the way for a deeper understanding of the Holy Quran.
Tafsr al-Mzn, authored by Allmeh abab, has enriched Shiism and stands as a seminal starting point for understanding the Quran. Employing a philosophical and mystical methodology, this tafsr holds a distinguished place among Shiite exegeses. Al-Mzn is akin to a lantern illuminating the path of verse comprehension, though it does not signify the terminus of understanding.
Regarding tafsr and tawl, the presented viewpoint diverges from Allmeh ababs opinions. This divergence is not born of disrespect but aims to deepen scholarly discourse and open new horizons in Quranic understanding. The central issue concerns whether tawl is an attribute of the linguistic form or of the existential reality denoted.
The present perspective links tawl to the existential reality of verses, not merely to the words themselves. The Quranic verses signify an existential truth to which tawl directs attention inwardly. This outlook transcends the limitations of literal language by emphasising the essence of the verses.
For studying Tafsr al-Mzn, one should refer to its Arabic original, since Persian translations lack scholarly validity. Arabic, as the original language of both the Quran and al-Mzn, facilitates a more accurate comprehension. This recommendation is particularly crucial for scholars and researchers.
Tafsr al-Mzn represents a milestone in Shiite Quranic studies, yet scientific critique of its perspectives enriches academic vitality. Tawl, as an attribute of existential reality, transcends linguistic constraints and offers a profound Quranic understanding. Studying al-Mzn in Arabic is essential for accurate interpretation.
Religious knowledge must be productive and dynamic, not confined to the statements of predecessors. Scientific dynamism is indispensable for advancing Quranic understanding and generating new knowledge. Reliance solely on prior works equates to halting midway, obstructing innovation.
This dynamism is particularly critical when confronting complex concepts such as tawl. Religious science should flow like a river, continuously progressing towards the ocean of knowledge.
Scientific critique of great figures such as Allmeh abab, fe, Sad, adr, and Ibn Sn must be conducted with respect. These personalities represent religious and scholarly manifestations, and critiques must adhere to ethical and scholarly decorum. This approach prevents conflation of scientific critique with personal bias or fanaticism.
Scientific dynamism is essential for progress in understanding the Holy Quran. Respectful critique and knowledge production pave the way for deeper comprehension of the verses. Upholding reverence for great scholars alongside scientific progress enriches religious knowledge.
The concept of tawl in the Holy Quran holds a distinguished place as a tool for uncovering the inner realities of verses and divine truths. This concept, distinguished from tafsr which addresses the apparent meanings, points to deeper layers of significance. Examination of its etymology, Quranic applications, and historical views reveals that tawl refers to a specific return to the essence and inner reality of a truth.
Critiques of views equating tawl with tafsr or restricting it to meanings contrary to the apparent text underscore the necessity of precise conceptual clarification. The fourth view, which relates tawl to existential reality, aligns more faithfully with the Quranic nature of the term.
Differences with Allmeh ababs definition arise not from denying the value of Tafsr al-Mzn but to deepen scholarly discussion. Careful study of the Quran and authoritative sources such as al-Mzn in Arabic is essential for accurate understanding of tawl and tafsr. This analysis provides a foundation for future research in tafsr and tawl and emphasises scientific dynamism in Quranic exegesis.
Tawl shines as a light illuminating the darkness of inner realities, guiding the exegete towards truth.
Supervised by Sdeq Khdami
