The Holy Quran

The Meaning of Exegesis in the Tradition of the Qur'anic Sciences

What is apparent from the verses in which the word ta'wil occurs is that ta'wil does not indicate a literal meaning. It is clear that the actual words of the dream described in chapter XII, "Joseph", do not in themselves contain the literal interpretation of the dream; the meaning of the dream becomes clear from the interpretation. And, likewise, in the story of Moses and Khidr, the actual words of the story are not the same as the interpretation which Khidr gave Moses.

Moreover, in the verse, fill the measure when you measure and weigh with a right balance the language does not in itself indicate the particular economic conditions which we are intended to understand. Again, in the verse And if you have a dispute concerning any matter then refer it to God and the messenger there is no immediate literal indication that what is meant is the Unity of Islam.

Thus, although the words indicate something not essentially different from their literal meaning, there is, nevertheless, in all the verses the same shifting of perspective, namely, from the actual words to the intended meaning. Moreover, all the meanings are based on a real situation, an actual physical event.

In the case of the dream, the interpretation has an external reality which appears before its actual occurrence in a special form to the dreamer. Likewise, in the story of Moses and Khidr, the interpretation that the latter gives is, in fact, a reality which is to take place as a result of his action. Therefore, the interpretation of the event is rooted in the event. In the verse which orders man to fair dealing and measuring, the aspect of the verse is a reality which appears as a social benefit.

Thus the order is connected to the effect it is supposed to have in the raising up of society and, in particular, of trade. In the verse concerning referral of the dispute to God and His messenger, the meaning is again fixed to reality, namely, the spiritualization of the life of the community. To conclude,

we may say that interpretation of each verse springs from a reality; the interpretation looks forward to or, in a subtle way, actually brings into being the reality it is talking about. Thus its meaning both contains and springs from a future or ulterior event. Just as the interpreter makes the interpretation meaningful, so the manifestation of the interpretation is already a reality for the interpreter.

The idea is also present in the form of the Qur'an since this sacred book has as its source realities and meanings other than the material and physical or, we may say, beyond the sensory level. Thus it expresses meanings which are more expansive than those contained in the words and phrases used by man in the material world.

Although these realities and meanings are not contained in the literal explanation of man, the Qur'an uses the same language to inform man of the unseen and to produce correct belief and good action. Thus, through belief in the unseen, in the last day and in the meeting with God, man adopts a system of morals and a quality of character which allows him to achieve happiness and well-being.

In this way the Qur'an produces a spiritual effect which, in turn, produces a physical social change, the importance of which will become clear on the Day of Resurrection and the meeting with God. There is further reference to this same theme when God says in chapter XLIII:2-4:

By the Book which makes plain. Take heed, we have appointed it a lecture in Arabic that perhaps you will understand. And indeed the source of the Book which we possess, it is indeed sublime, decisive.

It is sublime, in that the ordinary understanding cannot fully comprehend it, and decisive in that it cannot be faulted. The relationship of the last part of the verse to the meaning of exegesis ta'wil, (as we have discussed above) is clear. It says, in particular, that "perhaps you will understand," implying that one may or may not understand it; it does not imply that one will understand the book fully, merely by studying it.

As we have seen in the verse concerning the explicit muhkam, and the implicit mutashabih, knowledge of exegesis ta'wil, is particular to God; moreover, when in this same verse corrupt men are blamed for following the implicit mutashabih, verses and for intending to sow dissension and conflict by searching for an exegesis, ta'wil, or special interpretation, it does not state that they necessarily find it.

The exegesis of the Qur'an is a reality, or several realities, which are to be found in the Source Book, the Book of Decrees with God; the Source Book is part of the unseen and far from the reach of corrupters. The same idea is treated again in chapter LVI:75- 80 when God says:

Indeed I swear by the places of the Stars - And truly that is surely a tremendous oath if you but knew - that this is indeed a noble Qur'an, in a book kept hidden, which none touch except the purified, a revelation from the Lord of the Worlds.

It is clear that these verses establish for the Qur'an two aspects, namely the position of the hidden book protected from being touched and the aspect of revelation which is understandable by the people. What is of particular interest to us in this verse is the phrase of exception, "except the purified. " According to this phrase, we can arrive at an understanding of the reality of the exegesis of the Qur'an.

This positive view of man's capability to understand the Qur'an does not conflict with the negation of the verse, "And no one knows its ta'wil except God." Since the comparison of the two verses produces a whole which is independent and harmonious. Thus we understand that God is alone in understanding these realities, yet one may come to know these truths by His leave and teaching. Knowledge of the unseen is, according to many verses, the special domain of God but in chapter LXXII:26-27, those who are worthy are excepted from this:

"He is the knower of the unseen and He reveals to no one His secret, except to every messenger whom He has chosen. "

Again we conclude that knowledge of the unseen is particular to God and that it is fitting for no one except Him and for those he gives leave to. Thus the purified amongst men take the verse concerning the "purified ones" as leave to enter into contact with the reality of the Qur'an. In a similar way we read in chapter XXXIII:33,

"God's wish is but to remove uncleanliness from you, O people of the Household, and clean you with a thorough cleaning. " This verse was revealed, (according to a sound tradition with an unbroken chain of transmission), specifically with regard to the family of the Prophet. * * * (Allamah Tabatabai, The Qur'an in Islam, p. 37-45)

Types of interpretation

All praise is for Allah Who sent down the Qur'an to His servant so that he may be a warner to the worlds; and blessings be on him whom He sent as a witness, and a bearer of good news and a warner, and as one inviting to Allah by His permission, and as a light-giving torch; and on his progeny from whom Allah kept away the uncleanliness and whom He purified a thorough purifying.

In this article we shall describe the method adopted in this book to find out the meanings of the verses of the Qur'an. at-Tafslr (exegesis), that is, explaining the meanings of the Qur'anic verse, clarifying its import and finding out its significance, is one of the earliest academic activities in Islam. The interpretation of the Qur'an began with its revelation, as is clear from the words of Allah:

Even as We have sent among you an Apostle from among you who recites to you Our communications and purifies you and teaches you the Book and the wisdom and teaches you that which you did not know (2 :151).

The first exegetes were a few companions of the Prophet, like Ibn 'Abbas, 'Abdullah ibn 'Umar, Ubayy (ibn Ka'b) and others. (We use the word, 'companion', for other than 'Ali(A.S.); because he and the Imams from his progeny have an unequaled distinction - an unparalleled status, which we shall explain somewhere else.

Exegesis in those days was confined to the explanation of literary aspects of the verse, the background of its revelation and, occasionally interpretation of one verse with the help of the other. If the verse was about a historical event or contained the realities of genesis or resurrection etc., then sometimes a few traditions of the Prophet were narrated to make its meaning clear. The same was the style of the disciples of the companions, like Mujahid, Qatadah, Ibn Abi Layla, ash-Sha'bi, as-Suddi and others, who lived in the first two centuries of hijrah.

They relied even more on traditions, including the ones forged and interpolated by the Jews and others. They quoted those traditions to explain the verses which contained the stories of the previous nations, or which described the realities of genesis, for example, creation of the heavens and the earth, beginning of the rivers and mountains, the "Iram" (the city of the tribe of 'Ad), of Shaddad the so-called "mistakes" of the prophets, the alterations of the books and things like that.

Some such matters could be found even in the exegesis ascribed to the companions. During the reign of the caliphs, when the neighboring countries were conquered, the Muslims came in contact with the vanquished people and were involved in religious discussions with the scholars of various other religions and sects.

This gave rise to the theological discourses, known in Islam as Ilmuu 'l-kalam. Also, the Greek philosophy was translated into Arabic. The process began towards the end of the first century of hijrah (Umayyad's period) and continued well into the third century ('Abbasid's reign). This created a taste for intellectual and philosophical arguments in the Muslim intelligentsia.

At the same time, at-tasawwuf Sufism, mysticism) raised its head in the society; and people were attracted towards it as it held out a promise of revealing to them the realities of religion through severe self-discipline and ascetical rigoursinstead of entangling them into verbal polemics and intellectual arguments. And there emerged a group, who called themselves people of tradition, who thought that salvation depended on believing in the apparent meanings of the Qur'an and the tradition, with- out any academic research.

The utmost they allowed was looking into literary value of the words. Thus, before the second century had proceeded very far, the Muslim society had broadly split in four groups: The theologians, the philosophers, the Sufis and the people of tradition There was an intellectual chaos in the ummah and the Muslims, generally speaking, had lost their bearing.

The only thing to which all were committed was the word, "There is no god except Allah, and Muhammad (s.a.w.a.) is the Messenger of Allah'. They differed with each other in everything else. There was dispute on the meanings of the names and attributes of Allah, as well as about His actions; there was conflict about the reality of the heavens and the earth and what is in and on them;

there were controversies about the decree of Allah and the divine measure; opinions differed whether man is a helpless tool in divine hands, or is a free agent; there were wranglings about various aspects of reward and punishment;

arguments were kicked like ball, from one side to the other concerning the realities of death, al-barzakh intervening period between death and the Day of Resurrection); resurrection, paradise and hell. In short, not a single subject, having any relevance to religion, was left without a discord of one type or the other.

And this divergence, not unexpectedly, showed itself in exegesis of the Qur'an. Every group wanted to support his views and opinions from the Qur'an; and the exegesis had to serve this purpose. The people of tradition explained the Qur'an with the traditions ascribed to the companions and their disciples. They went ahead so long as there was a tradition to lead them on, and stopped when they could not find any such tradition (provided the meaning was not self-evident). They thought it to be the only safe method, as Allah says:

... and those who are firmly rooted in knowledge say:' "We believe in it, it is all from our Lord ... " (3:7) . But they were mistaken. Allah has not said in His Book that rational proof had no validity. How could He say so when the authenticity of the Book itself depended on rational proof. On the other hand, He has never said that the words of the companions or their disciples had any value as religious proof.

How could He say so when there were such glaring discrepancies in their opinions? In short, Allah has not called us to the sophistry which accepting and following contradictory opinions and views would entail. He has called us, instead, to meditate on the Qur'anic verses in order to remove any apparent discrepancy in them.

Allah has revealed the Qur'an as a guidance, and has made it a light and an explanation of everything. Why should a light seek brightness from others' light? Why should a guidance be led by others' guidance? Why should "an explanation of everything" be explained by others' words? The theologians' lot was worse all the more.

They were divided into myriads of sects; and each group clung to the verse that seemed to support its belief and tried to explain away what was apparently against it.

The seed of sectarian differences was sown in academic theories or, more often than not, in blind following and national or tribal prejudice; but it is not the place to describe it even briefly. However, such exegesis should be called adaptation, rather than explanation. There are two ways of explaining a verse-One may say: "What does the Qur'an say?" Or one may say: "How can this verse be explained, so as to fit on my belief? " The difference between the two approaches is quite clear. The former forgets every pre-conceived idea and goes where the Qur'an leads him to.

The latter has already decided what to believe and cuts the Qur'anic verses to fit on that body; such an exegesis is no exegesis at all. The philosophers too suffered from the same syndrome. They tried to fit the verses on the principles of Greek philosophy (that was divided into four branches: Mathematics, natural science, divinity and practical subjects including civics).

If a verse was clearly against those principles it was explained away. In this way the verses describing metaphysical subjects, those explaining the genesis and creation of the heavens and the earth, those concerned with life after death and those about resurrection, paradise and hell were distorted to conform with the said philosophy.