of Nokounam, may his sanctity be revered, Session Fourteen
The interpretation of the verses of the Holy Quran, particularly in the light of the seventh verse of Surah Al-Imran, constitutes a gateway to comprehending the esoteric dimension of the Divine discourse. From an epistemological and methodological perspective, this presents profound challenges to researchers. Interpretation (Tawl), unlike exegesis (Tafsr) which concentrates on the apparent meaning of the verses, delves into uncovering the latent and inner meanings of the revealed word. This study focuses on the analysis of the clear (Mukamt) and ambiguous (Mutashbiht) verses, aiming to elucidate the criteria for the validity of interpretation and the manner of its evaluation. A systematic framework based on rational and religious principles is proposed to safeguard against deviation and misguidance. In this regard, the aforementioned verse not only provides a structure for understanding the clear and ambiguous verses but also possesses an interpretation itself which introduces Infallibility as the epistemic centrepiece.
Interpretation (Tawl) acts as a key to unlock the inner doors of the Divine verses, seeking the profound and hidden meanings, whereas exegesis (Tafsr) functions like a lamp illuminating the external and apparent meanings of the verses alone. This distinction roots in the stratification of the Quranic meanings; interpretation reaches the depth of knowledge while exegesis remains at the surface of the discourse. Interpretation, due to its connection with the inner dimension, demands penetration into science and knowledge, whereas exegesis is accessible to all by means of linguistic and narrational tools. This difference reveals the necessity for precise criteria for interpretation, as the absence of systematic frameworks increases the risk of deviation and error.
The question of the validity of interpretation is fundamental, akin to verifying the correctness of a mathematical equation or a logical syllogism. In mathematics, the validity is tested by inverse operations such as addition and subtraction; in logic, by examining the form of the syllogism and its conditions. However, what objective criteria exist for interpretation, which leads to the inner meanings of the verses? The absence of definite frameworks increases the danger of fantasy and satanic whisperings. Hence, interpretation requires criteria that distinguish it from misguidance, criteria grounded in the Quran itself and rational principles.
To assess the validity of interpretation, two fundamental principles are proposed which, like firm pillars, protect interpretation from deviation:
Interpretation depends on the depth of ones knowledge, just as the edifice of knowledge relies on the firmness of its foundations. The deeper the profundity, the more accurate and valid the interpretation. One lacking profundity, if engaging in interpretation, resembles a building without a foundation destined to collapse. The correlation between profundity and interpretation is akin to the relation between the strength of a foundation and the height of a building in architecture. Interpretation without profundity results in misguidance, and profundity determines the capability of the interpreter.
The interpreter, aware of their own level of profundity, can evaluate the validity of their interpretation. However, this self-awareness is a necessary but insufficient condition. Others must also be able to assess the interpretation using objective criteria, namely, non-contradiction with the apparent and conformity with the clear verses. These criteria, like a precise scale, differentiate genuine interpretation from baseless claims.
Reasoning, like a blazing torch, never extinguishes in any domain of religious knowledge. The right to question the validity of interpretation is preserved even when directed towards the Almighty God and the Infallibles. Reasoning is the rational tool that places interpretation within a systematic framework and protects it from baseless assertions. This principle establishes interpretation as a rational and methodical science.
The seventh verse of Surah Al-Imran possesses an interpretation that reveals a deeper layer beyond the apparent exegesis. The clear verses, on the surface, are manifest and explicit, but in essence, they refer to Infallibility God, the Holy Prophet (peace be upon him), and the Infallible Imams (peace be upon them). The ambiguous verses, in their essence, relate to the misguided and the leaders of disbelief. This interpretation introduces infallibility as the essence of the clear verses and deviation as the inner reality of the ambiguous ones.
The verse divides the Islamic Ummah into four groups, each holding a distinctive role in the comprehension and interpretation of the Quran:
This categorisation presents a comprehensive structure of the Islamic community where the clear and ambiguous verses constitute the axes of two opposing currents of guidance and misguidance.
The Book in the verse refers not only to the Holy Quran but also to the entirety of existence, as indicated in another verse: There is no moist nor dry (thing) but that it is in a clear Book. The clear and ambiguous verses constitute two main components of this Book encompassing creation, the Truth, bliss, and torment.
The Infallible, in their interpretation, neither negate the apparent meaning of the verses nor contradict the clear verses. Infallibility
