of Nekounam, (Session 15)
Tawil of the Holy Qur'an, akin to a profound journey into the depths of divine knowledge, is a gateway through which the inner realities of the verses are revealed to the intellect and heart of the believer. This work, focusing on the third verse of Surah Al-Imran, investigates the tawil of the muhkamat (clear-cut verses) and mutashabihat (ambiguous verses), the role of Ismah (infallibility) and the non-infallible in this process, and the status of the Shia as the Uli al-Albab (possessors of understanding). The structure of this treatise is designed to present a scientific and systematic exposition that is attractive and insightful both in content and literary form for specialised audiences and academic settings. Drawing upon Quranic knowledge and the traditions of the infallible Imams, it endeavours to provide a rational, spiritual, and documented tawil of the divine verses.
Tawil, meaning the articulation of the inner meanings of the verses of the Holy Qur'an beyond the apparent words, pursues the discovery of deep layers of knowledge. This process encompasses all verses, whether muhkamat or mutashabihat, and serves as a key that unlocks the hidden meanings.
Imam Sadiq (peace be upon him) stated:
"Innal Qurana ahran wa banan"(The Qur'an has an exterior and an interior), emphasising that tawil is an inner science necessitating deep immersion in divine knowledge. This inner dimension exists not only in the ambiguous but also in the clear verses, and the infallible Imams are introduced as bearers of this knowledge.
Tafsir elucidates the apparent meanings of the verses, whereas tawil focuses on unveiling their inner meanings. This distinction is clearly articulated in the traditions of the infallible Imams. For instance, Jabir ibn Yazid Jafari reports that he asked Imam Baqir (peace be upon him) about the tafsir of a verse and received an answer; upon inquiring again, he received a different answer. When he asked for the reason, the Imam said: "Ya Jabir, inna lil Qurani banan wa lil bani ban, wa lahu ahr wa liahri ahr" (O Jabir, the Qur'an has an interior, and its interior also has an interior; it has an exterior, and its exterior also has an exterior). This narration illustrates the hierarchical layers of Quranic meanings and introduces tawil as a specialised science for the elite.
هُوَ الَّذِي أَنْزَلَ عَلَيْكَ الْكِتَابَ مِنْهُ آيَاتٌ مُحْكَمَاتٌ هُنَّ أُمُّ الْكِتَابِ وَأُخَرُ مُتَشَابِهَاتٌ
Translation: He is the One Who sent down to you the Book; some of its verses are muhkamat (precise), they are the Umm al-Kitab (Mother of the Book), and others are mutashabihat (ambiguous).
This verse serves as a comprehensive map for understanding the Holy Qur'an, introducing the muhkamat as the foundation and epistemological base, and the mutashabihat as verses requiring tawil.
The muhkamat are clear and definitive verses which, due to the clarity of their meaning, do not require tawil to alternative significations. These verses, as the verse says, are the Mother of the Book, meaning the source and origin of the Quran, which serves as a reference for the comprehension of other verses. The muhkamat, due to their certainty and clarity, are the vessel of the infallibility of the Imams (peace be upon them), because they, as bearers of divine knowledge, fully comprehend these verses and serve as the reference for the tawil of the mutashabihat.
The mutashabihat are verses that, due to their complexity and apparent ambiguity, require tawil. These verses are interpreted by the infallible Imams and the Uli al-Albab who are steadfast in knowledge. The Tabiin, namely the committed Shia followers, attain understanding of these verses by rational adherence to the Uli al-Albab. The term ihn in the verse refers to those who deviate from the correct path of tawil of the mutashabihat.
ihn symbolise deviation in comprehending the inner meanings of the Qur'an.Uli al-Albab refers to those who attain divine knowledge through rationality and spiritual purification. This group, in Shiism, denotes the infallible Imams (peace be upon them) and their learned and rational followers. The Uli al-Albab, due to their independent perception, do not rely solely on imitation but follow the Imams with rationality and awareness.
For Shia to attain tawil, three conditions must be fulfilled:
These conditions distinguish Shia from ignorant followers and emphasise their rational and spiritual method.
Shia, owing to the heavy responsibility of rational and spiritual commitment, differ from the muibb who merely love the Ahl al-Bayt (peace be upon them) without deep understanding. The muibb may content themselves with loving the Ahl al-Bayt without profound insight, whereas Shia move with conscious understanding and practice.
The distance between the infallible and the followers, unlike the distance between the just and the sinful which depends on a sin or repentance, is infinite. This gap prevents non-infallibles from claiming complete tawil. Shia, aware of this distance, practise tawil with caution and limit themselves to the extent of their penetration.
Tawil by non-infallibles must adhere to two fundamental principles:
Tawil by non-infallibles should be commensurate with their degree of penetration in knowledge. Tawil exceeding this limit results in deviation and misguidance, analogous to a driver moving without sufficient visibility. This analogy emphasises the necessity of caution and self-awareness in tawil.
Mystical tawils presented without documentation and reference to traditions lack credibility. Such tawils, sometimes found in certain mystical works, are misleading due to their incompatibility with the apparent and muhkamat.
The traditions of the infallible Imams present tawil as an inner and hierarchical science. Imam Sadiq (peace be upon him) stated: "Innal Qurana ahran wa banan" (The Qur'an has an exterior and an interior). Another tradition mentions: "Nuzila ala sabati aruf" (The Qur'an was revealed in seven letters), referring to multiple inner layers.
In the tafsir of Ayashi it is stated: "Lahu tukhm wa ala tukhmi tukhm" (The Qur'an has boundaries, and on its boundaries there are further boundaries). This narration highlights the ordered and systematic nature of the inner meanings of the Qur'an and indicates that tawil is a structured process requiring the knowledge of the infallible.
The infallible Imams, due to their innate knowledge (Ilm Ladunni), recognise all individuals, friends and foes alike. This recognition plays a role in the tawil of mutashabihat, especially in identifying persons related to particular verses. For example, in Ziyarat Ashura, one hundred curses refer to specific individuals identified by the infallibles.