of Nekounam, may his sanctity be honoured, Session Seven
The subject of ta'wil (esoteric interpretation) in the exegesis of the Holy Quran, akin to a profound and enigmatic ocean, stands as one of the foundational topics in Qur'anic sciences that has called scholars to explore the hidden and manifest layers of the Divine Word. This concept, with its philosophical and mystical complexities, has throughout the history of tafsir been the focus of profound discussions, attracting diverse viewpoints. In this work, relying on the verses of Surah l Imrn and the Tafsir al-Mizn of Allameh Tabataba'i, we have undertaken an analysis and critique of the definition of ta'wil from the perspective of this eminent scholar. The aim of this treatise is to provide a comprehensive and balanced viewpoint for researchers and students of Qur'anic sciences who, with a scientific and academic approach, elucidate the distinction between ta'wil and tafsir, examine Allamehs viewpoint, and critique it in the light of the Quranic verses. The structure of this book, with systematic sections and precise numbering, endeavours to present concepts to the audience with clarity and coherence.
Ta'wil and tafsir are two key concepts in understanding the Holy Quran, each possessing a distinct function and status. Ta'wil, like a key to unlock the doors of the inner truth of the verses, refers to the primary intent and the objective reality of the Divine Word. In contrast, tafsir acts as an illuminating lamp, elucidating the apparent and verbal meanings of the verses. This distinction plays a fundamental role in the analysis of the Muhkam (clear) and Mutashabih (ambiguous) verses, especially in Surah l Imrn.
The Muhkam verses, which stand as the firm pillars of the Divine book, and the Mutashabih verses, like secrets veiled and requiring ta'wil, receive particular attention in Surah l Imrn. Distinguishing these two types of verses provides a basis for a more precise understanding of Qur'anic realities and their relation to existence.
Among the various definitions presented for ta'wil, Allameh Tabataba'is viewpoint in Volume Three of Tafsir al-Mizn (page 25), due to its philosophical precision and mystical depth, shines like a brilliant gem. He, with an innovative approach, freed ta'wil from the limitations of previous definitions and elevated it to a higher domain.
Allameh Tabataba'i, under the noble verse
وَمَا يَعْلَمُ تَأْوِيلَهُ إِلَّا اللَّهُ (l Imrn: 7)
And none knows its ta'wil except Allah.
attributes ta'wil to objective and external matters and considers it distinct from linguistic concepts. According to him, ta'wil refers to an external reality which the verse alludes to, rather than to the word or the apparent meaning of the verse.
This definition places ta'wil as a bridge between the apparent and the inner essence of the Holy Quran, linking it to transcendent realities. For instance, the ta'wil of a verse is the understanding of the objective truth to which the verse points, not merely an explanation of its literal meaning.
Allameh emphasises that ta'wil does not belong to the realm of linguistic signification but rather pertains to objective and external realities. The Qur'anic words, like vessels for meanings, merely function as narrators of realities, and ta'wil returns to those realities themselves.
Allameh states that the ta'wil of the verses is of the type description of the state of the attributes subject rather than description of the state of the subject. For example, in the sentence Zayd is striking, the description pertains directly to Zayd (the subject), whereas in Zayd is striking his father, the description relates to the subjects attributes object (Zayds father). Similarly, the ta'wil of the Quran pertains to the external reality to which the verse alludes, not to the verse itself.
This analysis, with a logical and philosophical approach, transfers ta'wil from the verbal domain to the objective realm and reveals the depth of Allamehs insight into the Divine Word.
Allamehs view that ta'wil relates to external realities conflicts with the apparent meaning of the noble verse
هُوَ الَّذِي أَنْزَلَ عَلَيْكَ الْكِتَابَ مِنْهُ آيَاتٌ مُحْكَمَاتٌ هُنَّ أُمُّ الْكِتَابِ وَأُخَرُ مُتَشَابِهَاتٌ ۚ فَأَمَّا الَّذِينَ فِي قُلُوبِهِمْ زَيْغٌ فَيَتَّبِعُونَ مَا تَشَابَهَ مِنْهُ ابْتِغَاءَ الْفِتْنَةِ وَابْتِغَاءَ تَأْوِيلِهِ ۗ وَمَا يَعْلَمُ تَأْوِيلَهُ إِلَّا اللَّهُ (l Imrn: 7)
He it is Who has sent down to thee the Book, wherein are verses clear in meaningthey are the foundation of the Bookand others ambiguous. As for those in whose hearts is perversity, they follow the ambiguous part, seeking discord and seeking its ta'wil; but no one knows its ta'wil except Allah.
This verse attributes ta'wil to the Book itself (the Holy Quran), not to an external reality separate from it.
The complete detachment of ta'wil from words is subject to criticism, as the Holy Quran conveys realities through its words and meanings. Words serve as the key to access the truth and play a fundamental role in understanding ta'wil. For instance, in Quranic narratives such as those of Khidr and Moses or Yusuf, ta'wil relates to an objective reality (the ships salvation or the fulfilment of the dream), yet this reality is conveyed through the Quranic words.
This critique emphasises the necessity of maintaining the link between words and the truth of ta'wil and shows that excluding the role of words complicates the comprehension of ta'wil.
There are discrepancies in Allamehs statements which appear contradictory. On page 25 of Volume Three of Tafsir al-Mizn, ta'wil is entirely separated from linguistic concepts and confined to objective realities. Yet on page 46, Allameh likens ta'wil to the relation of similitude and exemplified (inner and outer), indicating the role of words in guiding towards truth. Also, on page 49, ta'wil is defined as the truth and reality that Quranic statements refer to.
These differences illustrate Allamehs multilayered approach to ta'wil, but excessive emphasis on separating ta'wil from words conflicts with the Qurans guiding role.
The complete separation of ta'wil from words poses practical difficulties. For example, in the discussion of the Asm al-usn (The Most Beautiful Names) and the Greatest Name (Ism Azam), if words have no role, their usage in dhikr (remembrance) and religious practices would be meaningless. Words act as a contract for entry into truth, accompanied by purity and sincere intention, and have a pivotal role.
This critique stresses the necessity of preserving the connection between words and truth in ta'wil and shows that ignoring the role of words is incompatible with religious tradition.
The Holy Quran, as an apparent reality, has multiple readings: verbal, mental, spiritual, and divine. The ta'wil of the Quran belongs to this apparent reality, encompassing word, meaning, and truth, not merely to external realities separate from it.
This viewpoint regards the Quran as a coherent book that contains all existential truths, and its ta'wil is the comprehension of these truths through various readings.
Contrary to Allamehs view that ta'wil is a description of the state of the attributes subject, ta'wil should be considered a description of the state of the subject itself, meaning it pertains to the Quran as a whole, comprising word, meaning, and truth. This view does not exclude the Quran from the domain of ta'wil and preserves its guiding role.
The Quran is neither merely paper and ink (conditionally negated) nor solely a reality apart from the word (conditionally negated), but rather a unified entity comprising word, meaning, and truth, which is presented to humanity through diverse readings.
In Quranic narratives such as the stories of Khidr and Moses or Yusuf, ta'wil refers to the objective truth (the salvation of the ship or the fulfilment of the dream), but this truth is conveyed through Quranic words. This confirms the role of the verses in the process of ta'wil and demonstrates that ta'wil depends on both the verses themselves and their truth.
The subject of ta'wil, like a gem in the shell of the Divine Word, holds special significance in Qur'anic sciences. The viewpoint of Allameh Tabataba'i, which restricts ta'wil to objective and external realities and classifies it as a description of the state of the attributes subject, while possessing philosophical and mystical depth, conflicts with the apparent verses of Surah l Imrn and the role of words in the process of ta'wil. The noble verse
وَمَا يَعْلَمُ تَأْوِيلَهُ إِلَّا اللَّهُ (l Imrn: 7)
And none knows its ta'wil except Allah.
attributes ta'wil to the Quran itself, not to something external to it.
The critiques presented show that a complete separation of ta'wil from words diminishes the guiding role of the Quran and complicates its understanding. Conversely, the proposed viewpoint in this work regards ta'wil as a description of the state of the subject, in which the Holy Quran as an apparent reality is the subject of ta'wil. This perspective preserves the role of words as the key to accessing truths, establishes the connection between the apparent and the inner aspects of the Quran, and aligns with religious tradition and the apparent meanings of the verses.
Supervised by Sadegh Khademi
