of Nokounam , Session Thirteen

Introduction

The concept of "Rsikhn f al-Ilm" in the Holy Quran, especially in the noble verse وَمَا يَعْلَمُ تَأْوِيلَهُ إِلَّا اللَّهُ وَالرَّاسِخُونَ فِي الْعِلْمِ (l Imrn: 7), occupies a distinguished position in the interpretation and understanding of Quranic knowledge. This concept not only refers to the profound relationship between the decisive (Mukam) and ambiguous (Mutashbih) verses but also elucidates the role of the deeply rooted scholars in unveiling the inner meanings of the Quran.

In this work, employing a scientific and academic approach, we examine this concept from literary, lexical, and traditional perspectives. The aim is to provide a comprehensive and well-reasoned analysis of "Rsikhn f al-Ilm" and its connection to the exegesis (tawl) of the Holy Quran, maintaining all details and the content of the original lectures, articulated in an elevated style appropriate for academic audiences.

This treatise, with a systematic structure, endeavours to clarify the profound bond between the Holy Quran and the Ahl al-Bayt (peace be upon them) as the true Rsikhn, and through a reasoned perspective, critiques erroneous interpretations.

Section One: Literary Analysis of the Verse of Tawl and the Issue of Coordination Versus Interruption

Text of the Verse and Its Significance

He it is Who has sent down upon you the Book, of which some verses are decisive they are the foundation of the Book and others are allegorical. But those in whose hearts is deviation follow that which is allegorical, seeking discord and seeking its interpretation. And no one knows its interpretation except Allah and those firmly rooted in knowledge. They say, "We believe in it; all is from our Lord."

The above noble verse constitutes the central focus of discussion in this section. The key issue is the manner of reading the phrase وَمَا يَعْلَمُ تَأْوِيلَهُ إِلَّا اللَّهُ وَالرَّاسِخُونَ فِي الْعِلْمِ: whether it should be understood as a coordination (i.e., conjoining Rsikhn with Allah in the knowledge of interpretation) or as an interruption (separating Rsikhn from Allah and confining the knowledge of interpretation to Allah alone).

Literary Analysis: Coordination or Interruption?

From a literary standpoint, coordination implies linking Rsikhn f al-Ilm to Allah in the knowledge of interpretation. This view is endorsed by prominent rhetoricians such as Zamakhshar, who, principles of rhetoric and syntax, consider coordination to be the correct approach. Conversely, the interrupted reading, attributed by some Sunni scholars through Fakhr al-Rz to isha, is rejected due to incompatibility with the verses context and literary principles. Interruption disrupts the discourse and interprets the knowledge of interpretation as exclusively divine, while coordination affirms Rsikhn as partners in this knowledge.

This distinction resembles the difference between a river joining the sea (coordination) and a stream diverting its course (interruption). Coordination preserves cohesion and continuity in divine speech and indicates that Rsikhn, by virtue of their profound epistemic depth, share with Allah in understanding the interpretation.

Section Two: Lexical Analysis of the Concept Rsikh and Its Distinction from Thbit

Literal Meaning of Rsikh

In lexical references, Rsikh refers to something with a deep and firm root. However, this meaning is distinct from Thbit (steadfast). Every Rsikh is steadfast, but not every steadfast entity is Rsikh. For instance, a mountain deeply rooted in the earth (kajbalin rsikhin) is called Rsikh, whereas a wall that is merely steady (jidrun thbitun) is not Rsikh, due to lacking a natural and profound root.

Critique of Lexical Sources and the Necessity of Deriving Meanings

Lexical dictionaries, due to imprecision in etymology and semantic derivations, often function like journalistic reports and cannot serve as scientific bases for understanding Quranic meanings. They are collections of scattered opinions lacking profound and systematic analysis. Consequently, a religious scholar must extract word meanings through deduction and ijtihd (independent reasoning), whether in jurisprudence, philosophy, or Quranic exegesis.

This critique resembles attempting to find a treasure using an incomplete map. Lexical dictionaries show only broad outlines; to reach the depth of meaning, one must undertake exploration oneself.

Section Three: The Relationship of Rsikhn f al-Ilm with the Interpretation of the Quran

Interpretation and Rootedness: An Inseparable Link

Interpretation (tawl), understood as expressing the inner meaning of the verses, requires deep rootedness in knowledge. Rsikhn f al-Ilm are those who, by virtue of their natural penetration into divine cognition, are capable of understanding and explaining the interpretation. This rootedness, like the roots of a mountain in the earth, is of a true nature and differs from mere apparent steadfastness.

Distinction between Natural and Unnatural Rootedness

The rootedness of a tree in the earth is unnatural, since the tree and earth are of different natures, whereas the rootedness of a mountain in the earth is natural and intrinsic, as both share the same essence. This analogy beautifully illustrates the relationship between the Holy Quran and the Ahl al-Bayt (peace be upon them). The relation of the Quran and the Ahl al-Bayt is like that of a mountain and the earth intrinsic and inseparable. This bond is confirmed in the well-known tradition: Ln yaftarq att yarid al al-aw (The Quran and the Ahl al-Bayt shall not separate until they reach the Pool of Kawthar).

The Ahl al-Bayt (peace be upon them) as the Speaking Quran

The Ahl al-Bayt (peace be upon them) have been introduced as the "Speaking Quran", indicating their homogeneity and deep connection with the Holy Quran. This relation, like the roots of a mountain in the earth, is of a single essence and enables them to elucidate both the apparent and the inner meanings of the Quran.

Section Four: Traditions and the Status of the Ahl al-Bayt (peace be upon them) as Rsikhn

Exegetical Traditions

In Tafsr Burhn (Vol. 1, p. 270), approximately fourteen traditions have been cited under the verse of tawl, interpreting Rsikhn f al-Ilm as the Ahl al-Bayt (peace be upon them). For example:

From Imam Bqir (peace be upon him):
نَحْنُ رَاسِخُونَ فِي الْعِلْمِ وَنَحْنُ نَعْلَمُ تَأْوِيلَهُ
We are firmly rooted in knowledge, and we know its interpretation.

From Imam diq (peace be upon him):
نَحْنُ قَوْمٌ فَرَضَ اللَّهُ عَزَّ وَجَلَّ طَاعَتَنَا لَنَا الْأَنْفَالُ وَلَنَا صَفْوَةُ الْمَالِ وَنَحْنُ رَاسِخُونَ فِي الْعِلْمِ
We are a people whose obedience Allah, Glorified and Exalted, has prescribed; the spoils and the best wealth belong to us, and we are firmly rooted in knowledge.

From the Prophet (peace be upon him):
لَيْسَ مِنَ الْقُرْآنِ آيَةٌ إِلَّا وَلَهَا ظَهْرٌ وَبَطْنٌ وَلَا مِنْهَا حَرْفٌ إِلَّا وَلَهُ حَدٌّ وَمَطْلَعٌ عَلَى ظَهْرِ الْقُرْآنِ
There is no verse in the Quran without an apparent and a hidden meaning, and no letter in it except that it has a limit and an origin on the surface of the Quran.

These traditions confirm the status of the Ahl al-Bayt (peace be upon them) as Rsikhn f al-Ilm and as the possessors of the knowledge of Quranic interpretation. They are not merely interpreters of the apparent Quran but the cognisers of its inner dimension as well.

The Relationship between Rootedness and Interpretation

Interpretation, i.e., articulating the inner meaning, has a direct correlation with the degree of rootedness in knowledge. The deeper the rootedness, the greater the ability for interpretation. Without rootedness, interpretation leads to misguidance, whether from Shiite or Sunni perspectives.