نشریه قرآن شناخت
سال چهارم شماره 2 (پیاپی 8، پاییز و زمستان 1390)

Since the early centuries of Islam one of the big concerns of Muslim scholars in interpretation and Quranic studies has been enumerating the necessary disciplines towards exegesis of the Quran. This issue has been dealt with in the introductions of most of commentaries as well as the works concerning Quranic sciences. It has been emphasized on rhetoric as one of the disciplines necessary for exegesis of the Quran. However, nowadays there is a serious argument about the distinction between exegesis of the Quran and aesthetics. Therefore the question arises whether rhetoric has its role merely in aesthetics or has its contribution to the exegesis of the Quran. Studying this topic towards reaching a clear result about the necessity of rhetoric towards interpretation of the Quran, the present article attempts to survey Al-Mizan Commentary and locate the position of rhetoric in the exegetical method of Allama Tabatabai. It will conclude that rhetoric is one of the necessary disciplines towards exegesis of the Quran and Allama has benefitted from this discipline in the process of interpreting divine verses.

According to Allama Tabatabai, the discipline of principles of jurisprudence has a big and significant role in the exegesis of the Quran and reaching the divine meaning and intent through the words and sentences of the holy Quran. Taking a descriptive and analytical method, the present article aims at presentation and explanation of the instances and the extent of the contribution of the principles of jurisprudence in the exegesis of the Quran according to Allama Tabatabai. This article states the instances and the significance of the role of the principles of jurisprudence in exegesis and certain practical and objective usages of this discipline in the exegesis of the Quran particularly in verses other than those concerning practical regulations mentioned in Al- Mizan. According to Allama Tabatabai, the principles of jurisprudence contributes to exegesis in three parts: foundations of exegesis, rules of exegesis, and sources of exegesis. However, the biggest role goes to the rules of exegesis.

The holy Quran in its rhetorical expressions such as similes, figurative expressions and metaphors intends conveying the reality. To prove this claim, the present article takes Allama Tabatabai’s view into account and responds to the spurious arguments in this regard. Among all types of simile, imaginative simile is not used in the Quran and its alleged examples such as likening spathes of Zaqqum tree to devils’ heads and likening the insane to those captured by Jinn are not true instances of this type of simile. Quranic metaphor and figurative expressions have their evidence in the external and real world and the same fact is the criterion for validity or invalidity of using figurative expressions or metaphors. Among different types of hyperbole, its two types of conveyance and exaggeration which are rationally possible are found in the Quran. However, overstatement (ghuluww) being rationally impossible is not found in the Quran and the alleged examples can be rejected. Another manifestation of rhetoric in the Quran is Quranic narratives which certain authors have considered unreal because of their allegorical form. However, their statement is not acceptable.

One of the prerequisites of interpretation of the Quran is having access to the reading communicated by the holy prophet. Allama seems to believe that this type of reading is hidden among other variants. Thus he has paid attention to variant readings in order to restore the authentic one and taken it into consideration in authoring Al-Mizan. Rejecting the theory of successive narration of readings and considering them the only dominant ones, and not confining the authentic reading to Asim’s, he takes other readings into account too. According to Allama, there are three characteristics available in these readings: validity of the chain of transmission, following Arabic grammatical rules, and conformity with calligraphy of the codex. According to Allama, the evidence leading to restoration of the reading recognized by the holy prophet are more eloquency, context of the verses, morphological rules, consistency with the general idea of the verses, rational arguments, and traditions. Relying on the traditions of the infallible, Allama believes that they have ordered following the well known and dominant reading. Thus he relies on the readings attributed to the Infallible Imams only in supporting his own opinions or in interpreting the verses.

One of the most essential issues in Quranic studies is study of the extent of contribution of exegetical traditions in the process of understanding Quranic verses. A good number of scholars hold that Allama Tabatabai- taking the exegetical method of interpreting the Quran by the Quran- believed in the Quran as a text independent and self sufficient in its interpretation, hence no need to traditions in this field. In addition to its inconsistency with the practical approach of Allama in Al- Mizan, this statement is rejected by a large number of his outstanding students. Regardless of all justifications concerning Allama’s view, presenting quotations of Allama on the role and position of traditions in interpreting the verses, the author has come to the conclusion that Allama’s statements in this regard are in two different contexts: The first context is that of the independence of the Quran in its literal or verbal meaning rejecting Akhbariyya’s claim on dependency of the Quran on other sources for its signification and interpretation, hence rejecting the authority of its literal meanings and its external aspects. It is quite clear that this statement is far apart from independence of the Quran from the Sunnah. The second context is that of the independence of the Quran in stating its intents and extensions. Thus his purpose is not denying the need to the explanation of the infallible, but confirming the fact that whatever the infallible says in the process of interpretation of the verses is the same as that stated in the Quran though we may not have the capacity of understanding it before the explanation or clarification of the infallible.

According to Allama Tabatabai, Quranic verses have semantic nuances extending in two fields: semantic and pathological. Semantically various semantic nuances are a relative issue depending on variables relevant to the text and the interpreter. In the pathological field, however, we face the issue of interpretation based on personal opinion embracing various semantic nuances not relying on correct rules and principles of understanding nor on rational or textual arguments. According to Allama, interpretation based on personal opinion and presentation of undue semantic nuances for the verses originate from lack of applying correct exegetical rules and foundations and being far from the teachings of the Quran and the Household of the Prophet. According to Allama, the Quran being liable to various meanings does not support the plurality of readings and conceptions from the same text- as some western scholars suppose. Rather, it is based on two aspects i.e. semantic and pathological, the acceptance of the former and negation of the latter are the result of a methodological process based on verbal, textual, and rational contexts.

One of the important issues in Quranic studies that influences understanding and interpreting the Quran is knowing the nature and quality of the internal meanings of the Quran. Allama Tabatabai – as understood from his statements in “Quran in Islam And Al- Mizan- considers the internal aspects or meanings of the Quran hierarchical and relative. The present article first presents his view about the hierarchical and relative nature of the internal meanings of the Quran based on quotations from the above mentioned books. Then certain comments on Allama’s view are put before thinkers and researchers for judgment and evaluation.