of Nokounam, (Eighth Session)
Interpretation in the Holy Quran, like a shining gem in the depths of Quranic sciences, has continually attracted the attention of scholars and intellectuals. This concept, which forms a bridge between the apparent and the esoteric meanings of Divine verses, not only facilitates a deeper understanding of Quranic significations but also plays a fundamental role in unveiling the truth of objects and events. In this book, relying on the eighth lecture and its analyses, the concept of interpretation is examined with an emphasis on Allameh Tabatabais viewpoint. The objective is to present a systematic, scientific, and refined perspective on this subject, illuminating and guiding specialised audiences within academic environments, particularly researchers in Quranic sciences. The structure of this writing is arranged in organised sections with precise headings and subheadings to deliver the concepts coherently and profoundly.
Interpretation in the Holy Quran is defined as a reference to the inner or hidden reality of an object or verse. This concept presents interpretation as a key that opens the doors to deeper meanings. Contrary to exegesis, which focuses on the apparent, interpretation attends to the concealed layers of meaning, whether in the ambiguous verses of the Quran or in material objects and events such as the ship and the wall mentioned in Surah Al-Kahf. This definition aligns with Allameh Tabatabais perspective in Tafsir al-Mizan, which considers interpretation as a return to the ultimate reality of a verse or object.
One of the central discussions in the analysis of interpretation is the distinction between description of the state of the described and description of the state of the logic of the described. The former implies a real affiliation with the truth of the object or verse, whereas the latter denotes an apparent and metaphorical relation. For instance, in the phrase Zayd is a striker, the relation of striking to Zayd is real; however, in Zayd is a striker of his father, this relation is metaphorical. In the Quran, all instances of interpretation (seventeen in total) are descriptions of the real state of the described, whether related to Quranic verses or to objects and other events. This viewpoint critiques approaches that reduce interpretation to mere metaphorical or apparent meanings, emphasising the authenticity and profundity of interpretation.
To elucidate real affiliation, the example of Zayd is a striker versus Zayd is a striker of his father is presented. In the former, the relation of striking to Zayd is real; in the latter, it is metaphorical. In the Quran, interpretation always involves real affiliation and is directly connected to the inner reality of the object or verse. This analysis is consistent with logical and philosophical discussions regarding real and metaphorical relations and emphasises precision in the application of Quranic terminology.
Interpretation, as a reference to the inner reality, is a foundational concept in understanding the Holy Quran that reveals the truth of verses and objects through real affiliation. This concept not only has philosophical and theological dimensions but also practically facilitates a deeper comprehension of Quranic meanings.
Interpretation in the Holy Quran refers to various instances: ambiguous verses, events (such as the ship, the wall, and the orphan in Surah Al-Kahf), and dreams or narrations. All these instances are descriptions of the real state of the described. For example, the interpretation of ambiguous verses in Surah Al-Imran points to the inner meanings, while the interpretation of the ship in Surah Al-Kahf relates to the hidden reality behind Khidrs actions. This diversity makes interpretation a multifaceted tool for understanding the Quran.
ذَٰلِكَ الْكِتَابُ لَا رَيْبَ فِيهِ هُدًى لِلْمُتَّقِينَ (Al-Baqarah: 2)
Translation: This is the Book about which there is no doubt, a guidance for the God-conscious.
This verse indicates the comprehensiveness of the Holy Quran, which maintains its reality as a book through both apparent and esoteric readings. Interpretation is a tool to discover various levels of meaning in this Book without diminishing its truth. This viewpoint aligns with the theory of hierarchical readings in mystical and philosophical exegesis.
The term tawil (interpretation) occurs seventeen times in the Holy Quran, four of which are in Surah Al-Imran. These instances all possess real affiliation, although their logic varies due to differences in instances (before or after occurrence, outcome or meaning). This analysis emphasises statistical and content precision in the examination of Quranic vocabulary.
The instances of interpretation, from ambiguous verses to events and dreams, demonstrate the extensive scope of this concept in the Holy Quran. This diversity renders interpretation a dynamic tool for understanding multiple layers of meaning and underlines the importance of case-by-case examination.
فَأَمَّا الَّذِينَ فِي قُلُوبِهِمْ زَيْغٌ فَيَتَّبِعُونَ مَا تَشَابَهَ مِنْهُ ابْتِغَاءَ الْفِتْنَةِ وَابْتِغَاءَ تَأْوِيلِهِ (Al-Imran: 7)
Translation: As for those in whose hearts is deviation, they follow that which is ambiguous of it, seeking discord and seeking its interpretation.
This verse refers to those who, with ill intent, pursue the interpretation of ambiguous verses, whereas the true interpretation is the inner reality of the verses known only to God and the firmly grounded in knowledge. This indicates that interpretation is a sensitive matter requiring Divine knowledge.
وَمَا يَعْلَمُ تَأْوِيلَهُ إِلَّا اللَّهُ وَالرَّاسِخُونَ فِي الْعِلْمِ (Al-Imran: 7)
Translation: And none knows its interpretation except Allah and those firmly grounded in knowledge.
This part of the verse introduces interpretation as Divine knowledge known only to God and the deeply knowledgeable. This viewpoint aligns with Shiite exegeses concerning the knowledge of the Infallible Imams and emphasises the special status of genuine scholars.
يَا أَيُّهَا الَّذِينَ آمَنُوا أَطِيعُوا اللَّهَ وَأَطِيعُوا الرَّسُولَ وَأُولِي الْأَمْرِ مِنْكُمْ فَإِنْ تَنَازَعْتُمْ فِي شَيْءٍ فَرُدُّوهُ إِلَى اللَّهِ وَالرَّسُولِ (An-Nisa: 59)
Translation: O you who have believed, obey Allah and obey the Messenger and those in authority among you. And if you disagree over anything, refer it to Allah and the Messenger.
This verse introduces referral to God and the Messenger as the best interpretation, which entails real affiliation and is not metaphorical. This referral signifies a return to truth and the resolution of disputes, consistent with Shiite interpretations concerning religious guardianship and authority.
وَأَوْفُوا الْكَيْلَ إِذَا كِلْتُمْ وَزِنُوا بِالْقِسْطَاسِ الْمُسْتَقِيمِ ذَٰلِكَ خَيْرٌ وَأَحْسَنُ تَأْوِيلًا (Al-Isra: 35)
Translation: And give full measure when you measure, and weigh with an even balance. That is better and fairer in the result.
Interpretation in this verse refers to returning to the inner essence of fairness in measurement and weighing, yielding a better outcome. This interpretation is a real description of the state of the described and manifests as an ethical and practical principle in social behaviour.
قَالَ هَٰذَا فِرَاقُ بَيْنِي وَبَيْنِكَ سَأُنَبِّئُكَ بِتَأْوِيلِ مَا لَمْ تَسْتَطِعْ عَلَيْهِ صَبْرًا (Al-Kahf: 78)
