Critique of Misinterpretations of Allameh Tabataba’i

From a Shia perspective, which considers the Infallibles (peace be upon them) as fully knowledgeable of the entire Qur’an, a brief view is incompatible with the notion that they are unaware of the Qur’anic text.

Critique of the Sixth Argument: The Narration of Ibn Abbas and the Primacy of the Qur’an over Hadith

Fakhr al-Din al-Razi relies on a narration attributed to Ibn Abbas, which divides the exegesis of the Qur’an into four categories: one for the Arabs, one for the scholars, one for the general public, and an allegorical interpretation known only to God. This narration, due to its weak chain of transmission and lack of certainty, cannot alter the apparent meaning of the verse.

The Qur’an must interpret itself, and non-definitive narrations hold no authority against the apparent text. Shia Islam does not accept any narration without thorough examination, particularly if it contradicts the Qur’an.

Critique of Fakhr al-Din al-Razi’s Biases

Due to theological biases, Fakhr al-Din al-Razi deviates from the Qur’anic truth and complicates the issue unnecessarily. His Tafsir Kabir, like a garden overgrown with excessive branches, sometimes obscures the clear truth of the verses. His arguments, weakened by logical flaws, deviation from the apparent text, and influence of theological preconceptions, cannot withstand Qur’anic and rhetorical evidence. Conjunction (ʿAṭf), due to its syntactic and semantic coherence, represents the correct reading of the verse.

The Status of the Firm in Knowledge (Rāsiḫūn fī al-ʿIlm) in Shia Exegesis

In Shia tafsir, the firm in knowledge primarily refers to the Ahl al-Bayt (peace be upon them), who, due to their infallibility and divinely granted knowledge, are fully aware of the Qur’anic interpretation. Narrations such as the Hadith of Thaqalayn and the exegesis traditions from Imam al-Baqir and Imam al-Sadiq (peace be upon them) corroborate this view.

Key point: The firm in knowledge, especially the Infallibles, are intermediaries of divine guidance who have received the knowledge of interpretation directly from God.

All Verses are Subject to Interpretation: Al-Tafsīr of Allameh Tabataba’i

Allameh Tabataba’i, in al-Mizan, maintains that interpretation applies to all Qur’anic verses, whether clear or ambiguous. The firm in knowledge, particularly the Infallibles, are fully cognizant of the interpretation of the entire Qur’an. This view, like a deep ocean, reveals the profound depth of Qur’anic knowledge.

Levels of the Firm in Knowledge: Infallible and Non-Infallible

The firm in knowledge is not exclusive to the Infallibles but encompasses levels of knowledge. The Infallibles occupy the highest rank, while non-infallibles, if endowed with knowledge and piety, can attain lower levels of firmness.

Linguistic Meaning of Firmness

In linguistics, “firmness” (rasūkh) denotes deep penetration and stability, like water seeping into the soil. In the Qur’anic context, the firm in knowledge are those who, due to profound understanding, can grasp the inner meaning of the verses.

Critique of Misinterpretations of Allameh Tabataba’i

Some reports mistakenly present Allameh Tabataba’i as opposing the knowledge of the firm in interpretation. This contradicts his scholarly and spiritual status, as he explicitly regards the firm in knowledge as fully cognizant of interpretation in al-Mizan. In Shia tafsir, the firm in knowledge, particularly the Ahl al-Bayt, comprehend the entire Qur’an, and Tabataba’i’s emphasis on the universality of interpretation confirms the elevated status of the Infallibles.

Rhetorical and Semantic Analysis of the Verse and Syntactic Cohesion of Conjunction

In conjunction, “they say, ‘We believe in it'” applies to both the firm in knowledge and the believers, since faith is their shared attribute. This commonality aligns with the concept of manṣab tanẓīl in Qur’anic logic.

Critique of Treating the Firm in Knowledge as Subject in Sequential Reading

If one interprets the verse sequentially, the firm in knowledge becomes the subject and “say” the predicate, which distorts the meaning. In conjunction, “say” functions as a circumstantial qualifier, encompassing both the firm in knowledge and the believers.

Example: Surah An-Nisa and the Order of Rāsiḫūn and Believers

In verse 43 of Surah An-Nisa (“But the firm in knowledge and the believers believe in what has been revealed to you”), the order emphasizes the higher rank of the firm in knowledge while faith remains their common attribute.

Critique of Pronoun Estimation in Sequential Reading

Estimating the pronoun “hum” in sequential reading contradicts rhetorical principles, as the Qur’an avoids unnecessary estimations. Conjunction, due to syntactic cohesion, is more plausible. Rhetorical and semantic analysis supports the superiority of conjunction, highlighting faith as a shared attribute between the firm in knowledge and believers.

The Verse: “And none knows its interpretation except Allah and the firm in knowledge”

This verse provides a window into understanding the depth and inner meaning of the Qur’an. Careful analysis, relying on syntactic structure, rhetorical rules, and Qur’anic context, supports the reading of conjunction, affirming that the firm in knowledge, especially the Ahl al-Bayt, comprehend interpretation. Fakhr al-Din al-Razi’s arguments, weakened by logical flaws and deviation from apparent text, cannot withstand Qur’anic evidence. Tabataba’i’s view, emphasizing comprehensive interpretation and the status of the Infallibles, aligns with divine wisdom and the guiding role of the Qur’an, illuminating the path for Qur’anic researchers and emphasizing methodological consistency in exegesis.

Interpretation of the Concept of Rāsiḫūn fī al-ʿIlm in the Qur’an and Narrations

The concept of “Rāsiḫūn fī al-ʿIlm” in the Qur’an, particularly in the verse: “And none knows its interpretation except Allah and the firm in knowledge” (Al-Imran: 7), holds a special position in Qur’anic interpretation. This concept highlights not only the deep connection between clear and ambiguous verses but also the role of the firm in elucidating the Qur’an’s inner meaning. Systematic interpretation seeks to clarify the profound link between the Qur’an and the Ahl al-Bayt as the true firm in knowledge, critically addressing erroneous readings.

Review of Literary Analysis of the Verse and the Issue of Conjunction vs. Sequential Reading

“It is He who has sent down to you the Book. Of it are verses that are precise—they are the foundation of the Book—and others that are ambiguous. As for those in whose hearts is deviation, they follow its ambiguous parts, seeking discord and seeking its interpretation. And none knows its interpretation except Allah and the firm in knowledge—they say, ‘We believe in it’; all is from our Lord.”

The key issue is whether the phrase “And none knows its interpretation except Allah and the firm in knowledge” should be understood conjunctively (linking the firm in knowledge with God in knowledge of interpretation) or sequentially (separating them and limiting interpretation solely to God). Conjunctive reading, due to semantic and structural coherence, is preferred, whereas sequential reading disrupts the context and introduces inconsistency. From a literary perspective, conjunction links the firm in knowledge with God in the knowledge of interpretation. Prominent scholars such as Zamakhshari, drawing on rhetoric and syntax, affirm conjunction as the correct approach. Sequential reading, attributed to some Sunni sources citing Fakhr al-Din al-Razi, is rejected for its incompatibility with the verse’s context and literary principles. Sequential reading fragments the text and restricts interpretive knowledge to God alone, while conjunction acknowledges the firm in knowledge as sharing in this knowledge.

This distinction is like the difference between a river joining the sea (conjunction) and a stream diverging independently (sequential reading). Conjunction preserves textual cohesion and indicates that the firm in knowledge, due to profound understanding, share in God’s knowledge of interpretation.

Linguistic Analysis of the Concept of “Firm” and Its Distinction from “Stable”

In lexicons, “firm” (rasūkh) refers to something deeply rooted and steadfast, yet distinct from “stable” (thābit). Every firm entity is stable, but not every stable entity possesses deep-rooted firmness…