Interpretation: The Key to Understanding the Inner Meaning of Verses

This study, based on the text of the Holy Qur’an and exegetical analyses, particularly critiques of Tafsir al-Mizan, seeks to elucidate the role of interpretation by the scholars of interpretation.

Interpretation: The Key to Understanding the Inner Meaning of Verses

In the Qur’an, interpretation (ta’wil) refers to understanding the deep and inner meanings of the verses, beyond the apparent wording, pointing to divine purposes. This concept holds significant doctrinal importance for the Shia, since the Infallible Imams (alayhim al-salam), recognized as rāsiḫūn fī al-‘ilm (those firmly grounded in knowledge), are considered scholars of interpretation. This belief highlights the scholarly and spiritual authority of the Imams relative to other Islamic sects. As the Qur’an is a common reference for all Muslims, it should serve as the primary basis for establishing this status, since narrations, while authoritative for Shia, have limited effectiveness in inter-sectarian dialogues due to lack of universal acceptance.

Key point: Establishing the knowledge of the rāsiḫūn in interpretation based on the Qur’an is both a doctrinal and strategic necessity for the Shia, as Qur’anic evidence holds greater weight in theological debates.

Text and Translation of the Verses on Mutashabihat

Surah Al-Imran, Verse 7

He is the One who has sent down to you the Book. Some of its verses are precise in meaning—they are the foundation of the Book—while others are allegorical. But those whose hearts deviate follow the allegorical parts, seeking discord and pursuing their interpretation. Yet 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 only the wise take heed.

Exegetical Disagreement Regarding the Role of the “Waaw” in the Verse: Conjunction or Continuation

The primary divergence among Shia and Sunni commentators regarding verse 7 of Surah Al-Imran revolves around the role of the waaw in the phrase “wa-al-rāsiḫūn fī al-‘ilm”. This disagreement stems from two literary and doctrinal readings:

• Conjunction reading: Here, the rāsiḫūn fī al-‘ilm are connected to “Allah,” implying “None knows its interpretation except Allah and the firmly grounded in knowledge.” In this case, the rāsiḫūn are also scholars of interpretation, and the phrase “they say, ‘We believe in it’” functions as a circumstantial qualifier for them.
• Continuation reading: In this interpretation, the waaw begins a new sentence: “And those firmly grounded in knowledge say, ‘We believe in it.’” Here, the rāsiḫūn are simply the subject of the verb, and knowledge of interpretation is exclusive to Allah.

This divergence carries significant implications for Shia and Sunni doctrinal beliefs. The conjunction reading, emphasized by the Shia, assigns a special status to the rāsiḫūn, particularly the Imams (alayhim al-salam), while the continuation reading, supported by some Sunni commentators, limits knowledge of interpretation to God alone.

Key point: The conjunction reading aligns more closely with the context of the verse and the elevated position of the rāsiḫūn vis-à-vis the deviants, reinforcing the scholarly authority of the Imams.

Literary Analysis of the “Waaw”

From a literary perspective, both conjunction and continuation readings are grammatically possible. However, the conjunction reading is more consistent with the context. Here, the rāsiḫūn are introduced as a group possessing deep knowledge, standing in contrast to those whose hearts are deviant. This distinguished position confirms their capacity to understand interpretation. Conversely, the continuation reading limits the rāsiḫūn to simply affirming faith, which does not align with the verse’s purpose of highlighting their special attribute: knowledge of interpretation.

For example, if the waaw is read as a continuation, the sentence “And those firmly grounded in knowledge say, ‘We believe in it’” merely indicates that they affirm belief, whereas the verse intends to convey a specific attribute—knowledge of interpretation. This reading diminishes the status of the rāsiḫūn to that of ordinary believers, inconsistent with the context.

Problems with the Continuation Reading

• Semantic inconsistency: Limiting the rāsiḫūn to mere belief diminishes their distinction from the deviants.
• Misinterpretation: Continuation implies that non-rāsiḫūn do not say “We believe,” whereas other verses, such as Surah An-Nisa, 162, show ordinary believers also affirm faith.
• Contextual weakness: Continuation diverts the verse’s focus from interpretation to simple affirmation of faith.

These issues demonstrate that the continuation reading is inconsistent with the verse’s purpose and the status of the rāsiḫūn. In contrast, the conjunction reading, which identifies them as scholars of interpretation, is stronger both semantically and literarily.

View in Tafsir al-Mizan

The commentator in Tafsir al-Mizan (Vol. 3, p. 5) argues that verse 7 of Surah Al-Imran does not explicitly indicate the knowledge of interpretation of the rāsiḫūn. He states: “Does anyone know the interpretation of the Qur’an other than Allah, Glorified be He?” and asserts that knowledge of interpretation primarily belongs to God, unless separate evidence (narrations) proves otherwise. He emphasizes that the verse does not explicitly indicate the knowledge of the rāsiḫūn, restricting it to God alone.

Key point: This view, which denies the explicit Qur’anic indication of the rāsiḫūn’s knowledge of interpretation, poses a challenge from the Shia perspective, as Qur’anic proof is essential to defend the scholarly authority of the Imams.

Critique of the View

From the Shia doctrinal perspective, this view is critiqued because the Shia emphasize that the Infallible Imams are rāsiḫūn fī al-‘ilm and possess knowledge of interpretation, which must be inferable from the Qur’an. Denying Qur’anic evidence could weaken Shia arguments in theological debates with Sunnis, as the Qur’an is universally accepted, unlike narrations. This underscores the need to reconsider the commentary and provide stronger Qur’anic arguments.

Metaphorically, the Qur’an can be likened to a deep ocean, containing pearls of knowledge in its depths. The rāsiḫūn fī al-‘ilm are like skilled divers, capable of accessing these pearls, whereas the aforementioned view seems to deny these divers access to the depths, inconsistent with their elevated position in the Qur’an.

Denying the Qur’anic indication of the rāsiḫūn’s knowledge of interpretation is particularly dangerous from the Shia perspective, as it undermines the Imams’ scholarly and spiritual authority. This risk becomes especially prominent in theological debates, where the Qur’an, as a shared document, must serve as the basis for demonstrating the Imams’ status. If Shia cannot prove from the Qur’an that the rāsiḫūn possess interpretive knowledge, narrational arguments against non-Shia may be ineffective.

Qur’anic Evidence for the Knowledge of Interpretation

Context of the verse on allegorical verses: Verse 7 of Surah Al-Imran highlights the distinction between the deviants and the rāsiḫūn. The deviants pursue misguidance and incorrect interpretations, while the rāsiḫūn, with their profound knowledge, are capable of understanding the correct interpretation. This context supports the conjunction reading, portraying the rāsiḫūn as a group with superior knowledge.

Usage of rāsiḫūn in the Qur’an: The term rāsiḫūn appears only twice in the Qur’an: in Surah Al-Imran 7 and Surah An-Nisa 162. In the latter, the rāsiḫūn fī al-‘ilm of the Jews are described as those who believe in divine revelation, demonstrating their deep knowledge:

Surah An-Nisa, 162:
“But the firmly grounded in knowledge among them and the believers believe in what has been revealed to you and what was revealed before you, establish prayer, give zakah, and believe in Allah and the Last Day. These – We will give them a great reward.”

This verse indicates that the rāsiḫūn fī al-‘ilm are a distinct group possessing profound knowledge, differentiating them from ordinary believers. This distinction reinforces the conjunction reading in verse 7 of Surah Al-Imran.

Similar verses: Verses such as Surah Luqman 12, which mentions the bestowal of wisdom to Luqman (“And We gave Luqman wisdom”), demonstrate that God grants specific knowledge to certain servants. This could include interpretive knowledge for the rāsiḫūn, consistent with their elevated status.

Key point: Qur’anic evidence, including the context of verse 7 of Surah Al-Imran and the usage of rāsiḫūn in Surah An-Nisa 162, supports the conjunction reading and shows that the rāsiḫūn fī al-‘ilm, particularly the Imams, are scholars of interpretation.

The Role of Narrations in Establishing the Knowledge of the Rāsiḫūn

Shia narrations, such as those attributed to Imam Baqir and Imam Sadiq (alayhim al-salam), explicitly identify the Imams as rāsiḫūn fī al-‘ilm and scholars of interpretation. For instance, a narration from Imam Sadiq states:

“We are firmly grounded in knowledge, and we know its interpretation.”

However, these narrations have limited effectiveness in debates with non-Shia due to their lack of universal acceptance. Therefore, relying on the Qur’an to establish the knowledge of the rāsiḫūn in interpretation is a more strategically suitable approach.