The subject of tawil in the Holy Quran constitutes a fundamental issue in the exegesis and understanding of the inner meanings of the verses, holding a distinguished position in Shiite beliefs. This treatise meticulously examines verse 7 of Srah l Imrn, known as the verse of mutashabiht (ambiguous or allegorical verses), concentrating on the role of the rsikhn f al-ilm (those firmly grounded in knowledge) in the comprehension of tawil. It dedicates itself to the literary, semantic, and doctrinal analysis of this verse. The central axis of discussion concerns the interpretative divergence between Shiite and Sunni commentators regarding the function of the conjunction wa (and) in the phrase wa-r-rsikhna f al-ilm and its theological implications. The aim is to present a coherent and Qurnic interpretation that elucidates the position of the rsikhn, especially the Infallible Imams, as the scholars of tawil. This inquiry relies upon the Qurnic text and exegetical analyses, notably critiquing Allmeh Tabtabs viewpoint in Tafsir al-Mzn.
Tawil in the Holy Quran denotes the comprehension of the profound and inner meanings of the verses that transcend the apparent wording, alluding to divine intentions. This concept holds paramount significance for the Shia from a doctrinal perspective, since the Infallible Imams are recognised as the rsikhn f al-ilm, the firmly grounded in knowledge, who possess mastery over tawil. This belief highlights the scientific and spiritual authority of the Imams in contrast to other Islamic sects. The Holy Quran, being a document common to all Muslims, must serve as the foundational basis for affirming this position, as traditions, although authoritative for Shia, have limited efficacy in inter-sectarian dialogues due to their lack of universal acceptance.
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 وَالرَّاسِخُونَ فِي الْعِلْمِ يَقُولُونَ آمَنَّا بِهِ كُلٌّ مِنْ عِنْدِ رَبِّنَا ۗ وَمَا يَذَّكَّرُ إِلَّا أُولُو الْأَلْبَابِ
He it is who has sent down to you the Book; of it are verses that are entirely clearthey are the foundation of the Bookand others are allegorical. But those in whose hearts is deviation follow that which is allegorical, seeking discord and seeking its interpretation. And none knows its interpretation except Allah and those firmly grounded in knowledge. They say, We believe in it; all [of it] is from our Lord. And none will be reminded except those of understanding.
Wa in the VerseThe primary point of contention among Shiite and Sunni commentators in the interpretation of verse 7 of Srah l Imrn pertains to the role of the conjunction wa (and) in the phrase wa-r-rsikhna f al-ilm. This divergence stems from two literary and doctrinal readings:
rsikhn f al-ilm are conjoined with Allh, meaning that wa-m yalamu tawlahu ill Allh wa-r-rsikhna f al-ilm indicates that the rsikhn are also scholars of tawil, and the phrase yaqlna mann bihi serves as an adverbial clause or attribute describing them.wa initiates a new sentence, implying that wa-r-rsikhna f al-ilm yaqlna mann bihi stands independently, with rsikhn as the subject and yaqln as the predicate, and that the knowledge of tawil is restricted to God alone.This difference yields profound theological consequences within Shiite and Sunni doctrines. The coordinating reading, emphasised by the Shia, accords a special status to the rsikhn, particularly the Infallible Imams, whereas the resumptive reading, supported by certain Sunni commentators such as the Hanaf and Shfi schools, confines the knowledge of tawil exclusively to God.
wa aligns more coherently with the context of the verse and the elevated status of the rsikhn vis--vis the deviants, and, from the Shiite perspective, reinforces the scientific authority of the Imams.
WaFrom a literary standpoint, both readingscoordination and resumptionare syntactically plausible. Nonetheless, the coordinating reading exhibits greater harmony with the verses context. In this reading, the rsikhn are introduced as a group possessing profound knowledge, juxtaposed with those whose hearts are inclined towards deviation. This distinguished status aff