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Taʾwīl (esoteric interpretation) is a term in Qur'anic sciences meaning the discovery and attainment of the inner and hidden meanings of verses. According to Qur'anic researchers, the taʾwīl of the Qur'an is considered necessary from the perspective of rational and transmitted proofs in order to avoid attributing incompatible attributes to God.

Sayyid Muhammad Husayn Tabataba'i considers taʾwīl necessary for all verses, whether muḥkam (clear) or mutashābih (ambiguous), while some exegetes like Al-Shaykh al-Tusi and Sayyid Muhammad Baqir al-Sadr consider only the mutashābih verses to be subject to taʾwīl. It is said that taʾwīl has been a focus of attention since the time of the revelation of the Qur'an, and the Khawarij were the first group to engage in the taʾwīl of the Qur'an, followed by the Mu'tazila, Ash'arites, and Sufis, and later the Ghulat, Batinis, and philosophers pursued this method. 'Allama Tabataba'i believes that incorrect taʾwīls regarding the mutashābih verses have been the origin of the emergence of deviant views and incorrect interpretive tendencies.

Some exegetes have equated taʾwīl with tafsīr (exegesis), but in various sources, taʾwīl is introduced as discovering the hidden and probable meaning of the verses, and tafsīr as explaining the apparent meaning of the word. 'Allama Tabataba'i also considers taʾwīl to be an intellectual and deductive process, and tafsīr to be a practical process. Researchers divide taʾwīl into two types: correct and corrupt; a corrupt taʾwīl is without valid proof or incompatible with the capacity of the word, while a correct taʾwīl has valid proof.

Muslim scholars have stated criteria for a correct taʾwīl, such as harmony with the apparent aspects of religion and non-contradiction with the verses of the Qur'an.

Conceptology and Importance

Taʾwīl is derived from the root "a-w-l"[1] and means understanding and explaining the real and hidden meaning of a statement or phrase.[2]

In Qur'anic sciences, taʾwīl is defined in various ways; 'Allama Tabataba'i (d. 1360 Sh) considers taʾwīl to be discovering the truth of the Qur'anic meanings relying on accuracy and scientific reasoning.[3] Sayyid Muhammad Baqir al-Hakim (d. 1382 Sh) considers taʾwīl to be the tafsīr of the meaning of the speech (not the words).[4] Ibn al-Athir, an Sunni hadith scholar, considers taʾwīl to be returning the apparent meaning to another meaning when there is evidence, and emphasizes that one should not abandon the apparent meaning of the word without evidence.[5]

Sayyid Haydar Amuli, a Shi'a mystic of the 8th/14th century, considers the taʾwīl of the Qur'an to be a necessary matter and deems it obligatory from the perspective of reason and transmission.[6] According to him, understanding only the apparent meaning of the Qur'an leads to attributing incompatible attributes to God; therefore, the taʾwīl of the Qur'an is necessary to purify God's essence from these attributes.[7] 'Allama Tabataba'i considers taʾwīl to be something beyond verbal concepts and related to objective realities, which includes all the verses of the Qur'an, whether muḥkam or mutashābih. Most exegetes also agree that the whole Qur'an has a taʾwīl.[8] However, some, such as Al-Shaykh al-Tusi (d. 460/1067),[9] and Sayyid Muhammad Baqir al-Sadr (d. 1359 Sh),[10] believe that taʾwīl is specific to the mutashābih verses and the muḥkamāt are not subject to taʾwīl.

Status and Background

The word taʾwīl and other words derived from it are used seventeen times in 15 verses and 7 suras, three of which[11] are related to the taʾwīl of the Qur'an.[12]

According to Muhammad Hadi Ma'rifat (d. 1385 Sh), taʾwīl has three meanings in the Qur'an: justifying the Qur'anic mutashābihāt, interpreting dreams, and the outcome and result of affairs.[13] A group of exegetes have discussed taʾwīl in the introduction to their exegesis books[14] or when interpreting related verses, especially verse 7 of Sura Al 'Imran.[15] According to Qur'anic researchers, the word "taʾwīl" is used in some narrations to mean tafsīr[16] and in others, in contrast to tafsīr.[17] It is also said that in some narrations, taʾwīl stands in contrast to tanzīl (revelation).[18]

It is said that the Khawarij were the first group to engage in the taʾwīl of the texts of the Qur'an, and after that the Mu'tazila, Ash'arites, and Sufis[19] and later the Ghulat, Batinis, and philosophers pursued this method.[20] From 'Allama Tabataba'i's perspective, incorrect taʾwīls regarding the mutashābih verses are the main reason for the emergence of deviant views and interpretive approaches and tendencies.[21]

Difference between Ta'wil and Tafsir

Although Al-Shaykh al-Tusi (385–460/995-1067) and Fakhr al-Razi (d. 544/1149-50) consider taʾwīl to be the same as tafsīr;[22] however, the author of the book al-Taḥqīq fī kalimāt al-Qurʾān al-Karīm considers tafsīr to be the explanation of the apparent meaning of the word and taʾwīl to be the determination of the hidden meaning and the actual intent of the word, which may not be apparent from its outward form and requires a deeper understanding.[23] 'Allama Tabataba'i considers tafsīr to be the statement of the specific and definitive meaning of a word or phrase, which usually has only one meaning, but taʾwīl is the selection of one of several possible meanings for a word, which this selection is made based on evidence and is not always definitive.[24]

From the perspective of Muhammad Hadi Ma'rifat, a researcher in Qur'anic sciences, tafsīr means clarifying the meaning of ambiguous words, while taʾwīl is discovering the actual and hidden meaning of the word that is not seen in its appearance, and is done using specific proofs and criteria.[25] According to Abu l-Futuh al-Razi, a Shi'a exegete in the 6th century AH, expressing the meaning of the muḥkam verses is called "tafsīr," and expressing the meaning of the mutashābih verses along with various aspects and probabilities is called "taʾwīl."[26] Al-Suyuti, a Shafi'i scholar of the 9th and 10th centuries AH, quotes in the book al-Itqān that some consider tafsīr to be understanding the meaning of the verse through narration, and taʾwīl to be understanding it through contemplation and reasoning.[27]

Types of Ta'wil

Researchers have divided taʾwīl into types such as correct and corrupt,[28] and they consider a corrupt taʾwīl to be a taʾwīl for which there is no valid proof for its correctness,[29] or the word does not have the capacity and potential to bear that meaning.[30] In contrast, a correct taʾwīl is a taʾwīl accompanied by valid proof, which itself is divided into two categories:[31]

  1. Near taʾwīl: A taʾwīl that is close to the mind of the addressee and is accepted with the slightest proof;[32] such as interpreting "وَاسْئَلِ القَرْیَةَ" (And ask the town) to "واسئل أهل القریة" (And ask the people of the town).[33]
  2. Far taʾwīl: A taʾwīl that the mind needs a stronger proof to accept and does not accept it easily.[34] It has been said that the taʾwīl of the Hanafis regarding the method of paying the expiation (kaffāra) for breaking an oath is an instance of this type of taʾwīl; the Hanafi jurists, in interpreting verse 89 of Sura al-Ma'ida, instead of feeding ten poor people in one day, have said that the same amount of food can be given to one poor person over ten days; because the purpose of the ruling is to meet the needs of the needy, not necessarily a specific number at one time; whether it is in the form of giving food to ten people in one day or to one person in ten days.[35]

Criteria and Standards of Ta'wil

Muslim scholars have enumerated criteria and standards for a correct taʾwīl, which are:

1. Non-opposition to the apparent aspects of religion: According to Jawādī Āmulī (born 1312 Sh), a Shi'a exegete and jurist, taʾwīl is acceptable and valid when it is either confirmed by narrations, or has Qur'anic evidence, or is accompanied by intellectual subtleties. In addition, taʾwīl must not contradict the apparent aspects of religion and rational proofs; otherwise, it falls from validity.[36]

2. Non-opposition to reason: According to Al-Shaykh al-Tusi, taʾwīl must be based on valid rational and religious proofs; such that it is the subject of consensus or documented by a mutawātir transmission, and in this regard, a solitary report (khabar al-wāḥid), by itself, is not considered a sufficient criterion for taʾwīl.[37] Also, taʾwīl must be consistent with the Qur'an and the Sunna.[38]

3. Non-contradiction with Qur'anic verses: Muḥammad Kāẓim Shākir, a Qur'anic researcher, believes that taʾwīl is correct and valid when it both has Qur'anic backing and does not contradict other Qur'anic verses. In this regard, while preserving the position of the hadiths of the Holy Prophet (s) and the Imams (a), one should be able to benefit from the method of interpreting the Qur'an with the Qur'an.[39]

4. Non-incompatibility with tafsīr: Ṣadr al-Dīn al-Shīrāzī (d. 1050 AH) emphasizes that taʾwīl must be aligned with the valid and conventional tafsīr of the Qur'an; otherwise, it will not be acceptable.[40]

Views on Ta'wil

Regarding the truth of the taʾwīl of the Qur'an, various views have been proposed by Muslim scholars. Some of these views are as follows:

  • Tafsīr and explaining the meaning of the speech: It is said that taʾwīl among early exegetes was synonymous with tafsīr; meaning that all verses of the Qur'an have taʾwīl.[41] For example, according to Ibn Taymiyya, Muḥammad b. Jarīr al-Ṭabarī, the author of the book Tafsīr al-Ṭabarī, used these two words interchangeably in his exegesis and repeatedly used "taʾwīl" instead of "tafsīr."[42] However, Shams al-Dīn al-Dhahabī, a Sunni biographer in the 8th and 9th centuries AH, by quoting various views, shows that the relationship between these two words is stated either as general and specific[43] or as disparateness (tabāyun).[44]
  • Explaining the allusive and symbolic meaning: It is said that a group of mystics,[45] Sufis,[46] and Batinis[47] consider the verses of the Qur'an to have symbolic and allusive meanings that are hidden behind the outward appearances of the verses and cannot be understood by ordinary rules. This group calls the discovery of these symbolic and allusive meanings taʾwīl.[48]
  • Taʾwīl separate from concept and beyond words: In the view of 'Allama Tabataba'i, the taʾwīl of the Qur'an is the actual truth upon which the Qur'anic statements - whether in ruling, sermon, or wisdom - are based and it exists for all verses of the Qur'an, whether muḥkam or mutashābih. This taʾwīl is not the same ordinary concept that words indicate, but an objective reality that goes beyond the circle of words, and God has confined it in the form of words to bring it closer to the human mind.[49] 'Allama Tabataba'i considers the Qur'an's use of the word "taʾwīl" in stories like those of Khidr (a) and Moses (a) as well as Prophet Joseph (a) as evidence for this objective reality.[50]
The book Rawish-hā-yi taʾwīl-i Qurʾān (Methods of Ta'wil of the Qur'an)

Monograph

The book Rawish-hā-yi taʾwīl-i Qurʾān: maʿnā-shināsī wa rawish-shināsī dar sih ḥawza-yi rawāyī, bāṭinī wa uṣūlī (Methods of Ta'wil of the Qur'an: Semantics and Methodology in Three Domains: Narrative, Esoteric, and Jurisprudential), written by Muḥammad Kāẓim Shākir, examines the semantics and methodology of the taʾwīl of the Qur'an in three domains of religious knowledge. These three domains include Islamic texts (verses and narrations), esoteric schools, and jurisprudence and principles of jurisprudence. The book is organized into six chapters, and its first edition was published by Bustan-i Kitab Institute in 1376 Sh.

See Also

Notes

  1. ↑ Ibn Fāris, Muʿjam maqāyīs al-lugha, 1404 AH, under the entry "a-w-l".
  2. ↑ Al-Zurqānī, Manāhil al-ʿirfān, 1943, vol. 2, p. 4; Muḥammadī Rayshahrī, Shinākht-nāma-yi Qurʾān, 1391 Sh, vol. 4, p. 43; Muʾaddab, Mabānī-yi tafsīr-i Qurʾān, 1390 Sh, pp. 33-34.
  3. ↑ ʿAllāma Ṭabāṭabāʾī, al-Mīzān, 1417 AH, vol. 3, pp. 42-53.
  4. ↑ Al-Ḥakīm, ʿUlūm al-Qurʾān, 1417 AH, p. 230.
  5. ↑ Ibn al-Athīr, al-Nihāya, 1399 AH, under the entry "a-w-l".
  6. ↑ Āmulī, Tafsīr al-muḥīṭ al-aʿẓam, 1428 AH, vol. 1, p. 293.
  7. ↑ Āmulī, Tafsīr al-muḥīṭ al-aʿẓam, 1428 AH, vol. 1, p. 294.
  8. ↑ Āmulī, Tafsīr al-muḥīṭ al-aʿẓam, 1428 AH, vol. 1, pp. 294-303; Imam Khumaynī, Sharḥ-i duʿā-yi saḥar, 1391 Sh, p. 60; Maʿrifat, ʿUlūm-i Qurʾānī, 1381 Sh, p. 274; Jawādī Āmulī, Tasnīm, 1389 Sh, vol. 13, p. 160; Subḥānī, Tafsīr-i ṣaḥīḥ-i āyāt-i mushkila-yi Qurʾān, 1391 Sh, pp. 295-298.
  9. ↑ Al-Ṭūsī, al-Tibyān fī tafsīr al-Qurʾān, 1413 AH, vol. 1, p. 11.
  10. ↑ Al-Ṣadr, Buḥūth fī ʿilm al-uṣūl, 1417 AH, vol. 9, pp. 350-355.
  11. ↑ Sura Al 'Imran, verse 7; Sura al-A'raf, verse 53; Sura Yunus, verse 39.
  12. ↑ Maʿrifat, Dānishnāma-yi ʿulūm-i Qurʾān, 1402 Sh, vol. 4, p. 117.
  13. ↑ Maʿrifat, Tafsīr wa mufassirān, 1379 Sh, vol. 1, pp. 24-25.
  14. ↑ Al-Qummī, Tafsīr al-Qummī, 1404 AH, vol. 1, pp. 13-15; al-Ṭabarī, Jāmiʿ al-bayān, 1412 AH, vol. 1, pp. 26-30; al-ʿAyyāshī, Kitāb al-Tafsīr, 1380 AH, vol. 1, pp. 14-17.
  15. ↑ Al-Ṭabrisī, Majmaʿ al-bayān, 1408 AH, vol. 2, pp. 698-699.
  16. ↑ Al-Kulaynī, al-Kāfī, 1363 Sh, vol. 3, p. 261.
  17. ↑ Al-ʿAyyāshī, Kitāb al-Tafsīr, 1380 AH, vol. 2, p. 56.
  18. ↑ Maʿrifat, Dānishnāma-yi ʿulūm-i Qurʾān, 1402 Sh, vol. 4, p. 117.
  19. ↑ Julaynad, al-Imām Ibn Taymiyya wa qaḍiyyat al-taʾwīl, 2000, p. 95.
  20. ↑ Shākir, Rawish-hā-yi taʾwīl-i Qurʾān, 1388 Sh, p. 63.
  21. ↑ ʿAllāma Ṭabāṭabāʾī, al-Mīzān, 1417 AH, vol. 3, p. 41.
  22. ↑ Al-Ṭūsī, al-Tibyān fī tafsīr al-Qurʾān, 1413 AH, vol. 2, p. 399; Fakhr al-Rāzī, al-Tafsīr al-kabīr, 1425 AH, vol. 3, p. 164.
  23. ↑ Muṣṭafawī, al-Taḥqīq fī kalimāt al-Qurʾān al-Karīm, 1385 Sh, vol. 1, pp. 190-192.
  24. ↑ ʿAllāma Ṭabāṭabāʾī, al-Mīzān, 1417 AH, vol. 3, p. 46.
  25. ↑ Maʿrifat, Tafsīr wa mufassirān, 1379 Sh, vol. 1, p. 23.
  26. ↑ Abu l-Futūḥ al-Rāzī, Rawḍ al-jinān, 1376 Sh, vol. 4, p. 179.
  27. ↑ Al-Suyūṭī, al-Itqān fī ʿulūm al-Qurʾān, 1394 AH, vol. 4, p. 192.
  28. ↑ Al-Shawkānī, Irshād al-fuḥūl, 1424 AH, vol. 2, p. 35; al-Shinqīṭī, Mudhakkira fī uṣūl al-fiqh, 2001, p. 212; Hītū, al-Wajīz fī uṣūl al-tashrīʿ al-islāmī, 1421 AH, p. 231.
  29. ↑ Shākir, Rawish-hā-yi taʾwīl-i Qurʾān, 1388 Sh, p. 295.
  30. ↑ Al-Shawkānī, Irshād al-fuḥūl, 1424 AH, vol. 2, p. 35.
  31. ↑ Al-Shawkānī, Irshād al-fuḥūl, 1424 AH, vol. 2, p. 35.
  32. ↑ Al-Shawkānī, Irshād al-fuḥūl, 1424 AH, vol. 2, p. 35.
  33. ↑ Shākir, Rawish-hā-yi taʾwīl-i Qurʾān, 1388 Sh, p. 291.
  34. ↑ Hītū, al-Wajīz fī uṣūl al-tashrīʿ al-islāmī, 1421 AH, p. 231.
  35. ↑ Al-Duraynī, al-Manāhij al-uṣūliyya, 1434 AH, p. 184.
  36. ↑ Jawādī Āmulī, Tasnīm, 1389 Sh, vol. 13, p. 176.
  37. ↑ Al-Ṭūsī, al-Tibyān fī tafsīr al-Qurʾān, 1413 AH, vol. 1, pp. 6-7.
  38. ↑ Ṣadr al-Dīn al-Shīrāzī, Tafsīr al-Qurʾān al-Karīm, 1366 Sh, vol. 2, p. 157.
  39. ↑ Shākir, Rawish-hā-yi taʾwīl-i Qurʾān, 1388 Sh, pp. 67-69.
  40. ↑ Ṣadr al-Dīn al-Shīrāzī, Sih risāla-yi falsafī, 1378 Sh, p. 282.
  41. ↑ ʿAllāma Ṭabāṭabāʾī, al-Qurʾān fī l-Islām, Islamic Development Organization, pp. 54-56; Ibn Taymiyya, al-Iklīl fī l-mutashābih wa l-taʾwīl, Dār al-Īmān, p. 23; al-Zurqānī, Manāhil al-ʿirfān, 1943, vol. 2, p. 5.
  42. ↑ Ibn Taymiyya, al-Iklīl fī l-mutashābih wa l-taʾwīl, Dār al-Īmān, p. 28.
  43. ↑ Al-Ṭūfī, al-Iksīr fī ʿilm al-tafsīr, 2002, p. 11; Ḥājī Khalīfa, Kashf al-ẓunūn, 1941, vol. 1, p. 334.
  44. ↑ Al-Dhahabī, al-Tafsīr wa l-mufassirūn, Maktabat Wahba, vol. 1, p. 17.
  45. ↑ Al-Zurqānī, Manāhil al-ʿirfān, 1943, vol. 2, p. 86.
  46. ↑ Al-Tustarī, Tafsīr al-Qurʾān al-ʿaẓīm, Dār al-Kutub al-ʿArabiyya, p. 1127.
  47. ↑ Al-Ghazālī, Faḍāʾiḥ al-bāṭiniyya, 1422 AH, pp. 21-25.
  48. ↑ ʿAllāma Ṭabāṭabāʾī, al-Mīzān, 1417 AH, vol. 1, pp. 7-10; Nāṣir Khusraw, Wajh-i dīn, 1384 Sh, pp. 178-180.
  49. ↑ ʿAllāma Ṭabāṭabāʾī, al-Mīzān, 1417 AH, vol. 3, p. 49.
  50. ↑ ʿAllāma Ṭabāṭabāʾī, al-Mīzān, 1417 AH, vol. 3, pp. 44-49.

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  • Al-Ṭūfī, Sulaymān b. ʿAbd al-Qawī, al-Iksīr fī ʿilm al-tafsīr, Cairo, Maktabat al-Ādāb, 2002.
  • ʿAllāma Ṭabāṭabāʾī, Sayyid Muḥammad Ḥusayn, al-Qurʾān fī l-Islām, Qom, Islamic Development Organization, n.d.
  • ʿAllāma Ṭabāṭabāʾī, Sayyid Muḥammad Ḥusayn, al-Mīzān fī tafsīr al-Qurʾān, Qom, Islamic Publications Office, fifth edition, 1417 AH.
  • Al-ʿAyyāshī, Muḥammad b. Masʿūd, Kitāb al-Tafsīr, edited by Sayyid Hāshim Rasūlī Maḥallātī, Tehran, Chāpkhāna-yi ʿIlmiyya, 1380 AH.
  • Al-Ghazālī, Muḥammad b. Muḥammad, Faḍāʾiḥ al-bāṭiniyya, edited by Muḥammad ʿAlī Quṭb, Beirut, al-Maktabat al-ʿAṣriyya, 1422 AH.
  • Fakhr al-Rāzī, Muḥammad b. ʿUmar, al-Tafsīr al-kabīr, Beirut, Nashr Dār al-Fikr, first edition, 1425 AH.
  • Al-Qummī, ʿAlī b. Ibrāhīm, Tafsīr al-Qummī, edited by Sayyid Ṭayyib Mūsawī Jazāʾirī, Qom, Nashr Dār al-Kitāb, 1404 AH.
  • Al-Kulaynī, Muḥammad b. Yaʿqūb, al-Kāfī, edited by ʿAlī Akbar Ghaffārī, Tehran, Dār al-Kutub al-Islāmiyya, 1363 Sh.
  • Muʾaddab, Sayyid Riḍā, Mabānī-yi tafsīr-i Qurʾān, Qom, Qom University, first edition, 1390 Sh.
  • Muḥammadī Rayshahrī, Muḥammad, and a group of researchers, Shinākht-nāma-yi Qurʾān bar pāya-yi Qurʾān wa ḥadīth, Qom, Dar al-Hadith, first edition, 1391 Sh.
  • Muṣṭafawī, Ḥasan, al-Taḥqīq fī kalimāt al-Qurʾān al-Karīm, Tehran, Center for the Publication of 'Allama Mustafawi's Works, first edition, 1385 Sh.
  • Maʿrifat, Muḥammad Hādī, Tafsīr wa mufassirān, Qom, Al-Tamhid Cultural Institute, 1379 Sh.
  • Maʿrifat, Muḥammad Hādī, Dānishnāma-yi ʿulūm-i Qurʾān, volume 4: Tafsīr; Mabānī wa manṭiq-i fahm, Qom, Publishing Organization of the Islamic Research Institute for Culture and Thought, second edition, 1402 Sh.
  • Maʿrifat, Muḥammad Hādī, ʿUlūm-i Qurʾānī, Qom, Al-Tamhid Cultural Institute, 1381 Sh.
  • Nāṣir Khusraw, Wajh-i dīn, Tehran, Nashr-i Asāṭīr, 1384 Sh.
  • Hītū, Muḥammad Ḥasan, al-Wajīz fī uṣūl al-tashrīʿ al-islāmī, Beirut, Muʾassasat al-Risāla, 1421 AH.
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