Appearance
Psychological and Logical Certainty in the Interpretation of Sacred Texts
Interpreting sacred texts lies along a straight path, accessible and navigable, with a number of exegetes having successfully traversed it. This journey's success isn't confined to any specific era, location, generation, or culture.
For the interpretation of sacred texts' theoretical knowledge, specialized scientific resources are essential. An exegete's confidence in the principles of interpretation varies; sometimes there is certainty, other times, doubt. When certain, this assurance can be logical, founded on established principles of proof, or psychological, stemming from the individual's mental and psychological makeup. Similarly, doubts about verifying principles can be logical, due to equally compelling evidence or conflicting viewpoints on an issue, resolvable through stronger evidence or proof favoring one side. Alternatively, uncertainty can be psychological, reflecting the doubter's internal dispositions and psychological traits.
While logical certainty and psychological certainty each follow their distinct paths, emerging and fading in unique manners, their impact on existence and behavior is the same. A person, as long as they hold certainty about something, will speak, interpret, and act in accordance with that certainty, regardless of whether it is rooted in logical or psychological grounds.
In the science of legal theory (uṣūl al-fiqh), part of the discussions often touch upon the validity or lack thereof of psychological certainty for individuals who experience it. (113) Many who quickly reach a state of absolute certainty do so because of psychological traits, and addressing this typically requires the expertise of a skilled psychologist or thorough self-reflection.
When an exegete interprets a sacred text guided solely by psychological certainty, the interpretation's appeal is limited to those sharing the same subjective certainty. Such interpretations lack the foundation in intellectual principles necessary for broader scientific communication and acceptance. In contrast, logical certainty, grounded in reasoned arguments and evidence, possesses the inherent capacity to be communicated and scrutinized by others. Similarly, doubt about the verifying principles of an interpretation—whether stemming from logical reasoning or psychological inclinations—impacts the interpretive process. Doubt introduces hesitancy and indecision, preventing the exegete from reaching definitive conclusions. This state of uncertainty leads to interpretations filled with conditional statements and speculative language, such as "possibly," "maybe," "if only," and "perhaps."
In the sciences of jurisprudence and legal theory, discussions occasionally delve into the distinction between logical and psychological doubt. Logical doubt arises when evidence for and against a proposition is equally compelling, prompting a state of uncertainty. This form of doubt can be resolved when additional evidence tips the balance, leading to a definitive conclusion. Such doubt underpins various Islamic legal principles, including the principles of purity, permissibility, presumption of continuity (istiṣḥāb), and engagement (ishtighāl), stimulating intellectual pursuit and deeper analysis. In contrast, psychological doubt stems from an individual's internal confusion rather than an evenly weighted consideration of evidence. Islamic jurisprudence typically advises ignoring this form of doubt to prevent it from hindering religious observance. For instance, excessive doubt over the precise number of rakʿats in prayer, rooted in personal psychological traits, is recommended to be overlooked. While logical doubt encourages critical thinking and active seeking of evidence, psychological doubt can lead to inaction, despair, and a lack of progress in religious and intellectual endeavors.
The Universal Validity of the Interpretation of Sacred Texts
While the human soul is immaterial, it does not possess total rational independence from sensory experiences or similar mechanisms of understanding. Since sensing is inherently tied to interaction with the material world, and such interaction is inevitably framed by time and space, our perceptions too are bound within specific temporal and spatial contexts. This constraint leads to the belief that all perceptions by the soul are, to some extent, historical and situated. However, advancing beyond basic sensory and imaginative processes—recognizing that even these are aspects of the soul's immaterial nature—guides us to a deeper comprehension of the soul's capacity for insight, which transcends these material limitations. In reaching this level of pure perception, we will realize that:
The soul transcends the limitations of time, space, and similar constraints, rendering it immaterial.
As a result, its perceptions are also immaterial.
When the soul perceives a universal concept (kullī), it operates without constraints. A universal concept signifies more than just a common name; it represents a shared meaning applicable to many individuals, applicable universally and not limited by any singular instance.
The soul's direct experience of the immaterial and its understanding of universal concepts are not influenced by temporal or spatial conditions, even though such perceptions may occur at specific times or places. These external factors do not affect the soul's perception or the universality of the concepts it perceives, keeping them free from being historicized or localized.
When interpreting sacred texts, the meanings of the terms within the context of the era and culture of revelation must be considered. While the specific instances of these concepts may vary across different times, locations, and cultures, the core meanings remain consistent.
Consequently, an exegete, equipped with foundational principles and presuppositions, can provide an interpretation that is both timeless and universal. This interpretation transcends historical and geographical limitations, extracting from the sacred text a meaning that is constant, abstract, universal, and enduring. Despite this, an epistemologist might argue that the universality and absoluteness of this interpretation are particular to the individual exegete and might not universally apply to all exegetes.
The Characteristics of Interpreting Sacred Texts
As previously mentioned, interpreting any author's work or any speaker's utterances solely based on the reader's or listener's personal opinion is impermissible. This holds especially true for sacred religious texts, where interpretation based on opinion is expressly forbidden by both rational argument and transmitted evidence. The standards for accurate interpretation and the benchmarks distinguishing it from opinion-based interpretation have been outlined to a certain extent.
Now, a sensitive and noteworthy point must be examined, which is whether the entire corpus of Qur'anic knowledge can be interpreted solely through Arabic literary norms, including lexicon, morphology, syntax, semantics, eloquence, and rhetoric. This approach suggests that strict adherence to the principles of Arabic linguistics in dialogue, understanding, commands, prohibitions, promises, and threats might be sufficient for extracting the Qur'an's teachings. It posits that while additional sciences are essential, the primary conduit for discerning the Qur'an's messages remains the Arabic language, with all foundational sciences for interpreting Islamic content from the sacred texts being applicable within the ambit of Arabic literary laws. Conversely, we must consider if accessing the divine knowledge contained within the Qur'an necessitates a rigorous application of these linguistic rules, pushing the boundaries of the Arabic language to accommodate the Qur'an's unique message and the specific context of its revelation. Beyond the reach where Arabic's linguistic capacity to encapsulate deep spiritual truths falls short, should we not also embrace the unique literary technique divine revelation employs within the framework of Arabic, using this specialized method to derive Islamic knowledge from religious texts?
God enhanced Arabic literature with the unique literary art of revelation, broadening its scope through specific evidences and contextual indicators. He infused celestial content into an earthly container, ensuring this union was one of manifestation rather than discordance, maintaining the inherent link between the container's earthly form and its divine orientation.
The explanation for this is that at the time the divine message was revealed and the Messenger of God (s.a.w.) was sent, the world lacked an understanding of pure divine unity. It was devoid of transcendental knowledge that sanctifies, and unaware of concepts like the eternality, everlastingness, and the infinite nature of a real, external existence. As the Commander of the Faithful (a.s.) explains, God sent Muhammad (s.a.w.) at a time when humanity was fragmented into various nations with diverging desires and beliefs—ranging from those who anthropomorphized God with His creation, those who denied His existence, to those who directed their faith towards others. Through Muhammad (s.a.w.), God led them from their state of confusion and misguidance. (114)
The Arabs, similar to other peoples, were ensnared by various atheistic and incorrect ideologies. The concept of pure divine unity and associated matters had never before been introduced within the sphere of Arabic discourse.
On the other hand, when the language of a nation serves as a medium for mutual understanding, idea exchange, and the expression of desires, it's evident that a society lacking a monotheistic worldview, ignorant of resurrection, and viewing the supernatural as myth, shapes its vocabulary based on its own perceptions and understandings. Initial word meanings, their transferred uses, or those that, lacking direct instances, adopt new meanings—all are confined within the intellectual horizons of that society. Consequently, concepts entirely foreign to a nation's understanding will not be represented within its existing linguistic framework.
From a third perspective, in the context of similes, metaphors, metonymies, and other rhetorical devices, each element operates within a specific domain. For a nation that has not grasped the essence of pure Islamic knowledge—like the reality of a pure, simple essence or the essential absoluteness of God—the range of these linguistic devices does not extend to such profound concepts. Similarly, just as mountains would shatter under the weight of divine revelation, attempting to encapsulate pure knowledge within the confines of the Arabic language without literary enhancement and development could lead to two potential issues: either the purity of the knowledge would be adulterated and tainted by the language's conceptual limitations, or the fabric of the language itself would break, unable to contain more than it is equipped to hold.
Through this understanding, we recognize the distinctive language of revelation and the particular linguistic style of the Qur'an. The Qur'an addresses worldly matters, the physical realm, materiality and its implications, the human body and its specific decrees, the celestial bodies and associated phenomena, and all that pertains to sensation, imagination, illusion, and even what surpasses illusion—referring to the conventional intellect of the Arabic speakers of that era—all through the medium of Arabic language, the conventions of Arabic discourse, and other norms of communication, maintaining its integrity throughout. However, the exalted knowledge that lay beyond the comprehension of Arab and Persian intellects, which did not fit within the thought frameworks of those who established and used such language, nor within the understanding of poets of the ʿUkāẓ market, authors of the Seven Odes, and their contemporaries, became accessible only after it had unearthed dormant intellects and elucidated the nature of the transcendent. This process provided the foundation for cultural enrichment, enhanced linguistic capacity, and the evolutionary growth of vocabulary.
Of course, various methods exist for broadening the culture of mutual understanding, among which two prevalent frameworks have been proposed concerning words. The first framework posits that words are designated for the spirits of meanings, even though the original designators might not be aware of some of the profound levels of these lofty spirits. Due to their unawareness or neglect of the higher realities, they might perceive the meaning as confined to a particular instance. The second framework suggests that while words are initially designated for the level of meaning comprehended by the original designators, their application to different instances or extending that meaning to encompass a higher instance represents a form of expansion and metaphorical use. Given that each of these frameworks, along with others like considering purpose and benefit in the usage of words, serves as a basis for deduction, they contribute to the innovative and original insights offered by the Qur'an.
An individual who is versed in Arabic and its literary nuances but lacks insight into the Qur'an's innovative aspects will inevitably struggle to grasp the text's true essence, regardless of their dedication to mastering the language. Such a person is prone to interpretations grounded in personal opinion, constricting their comprehension of the sacred text. The linguistic framework of the pre-Islamic era, characterized by idolatry and myth, is inherently inadequate for interpreting the profound messages of divine revelation. Thus, relying on the literary corpus of the Jahiliyyah (the Age of Ignorance) to interpret the elevated divine knowledge conveyed in the Qur'an would lead to misinterpretations. The materialistic and ignorant nature of pre-Islamic Arabic renders it an unsuitable medium for discerning the Qur'an's meanings.
The Qur'an asserts that its sublime knowledge and the essence of its revelation surpass human comprehension. This is evident from the verses:
Indeed, We have made it an Arabic Qur'an that you might understand. And indeed it is, in the Mother of the Book with Us, exalted and full of wisdom. (43:3-4)
These verses convey that the Qur'an, while revealed in Arabic to enable understanding, learning, and reflection upon its scientific and practical teachings, in line with the traditions and literature of the Arabs, simultaneously exists in a celestial and profound form known as the Mother of the Book. This divine scripture, in its presence with God, is characterized by its exalted nature and profound wisdom. Hence, the message suggests that mere familiarity with Arabic language and literature is insufficient for fully grasping the depth of the Qur'an's wisdom. The essence of the Mother of the Book transcends the capabilities of those only equipped with knowledge akin to that of the pre-Islamic poetry market of ʿUkkāẓ or the literary depth of the Seven Odes. Thus, accessing the comprehensive wisdom of the Mother of the Book demands more than the basic understanding of Arabic; it requires a divine endowment of comprehension beyond conventional literary expertise.
Note: Given that the link between the Mother of the Book and the Arabic Qur'an is one of manifestation, not contradiction, the rope of revelation extends across both the physical and spiritual realms, permeating every level of existence. Since the knowledge and reality of the Mother of the Book appeared as certain expressions in a specific measure (115), attaining its heights with limited resources and the adulterated literary tools of the polytheistic Ḥijāz and the secular Najd and Yemen will not be possible.
Just as We have sent among you a Messenger from yourselves reciting to you Our verses and purifying you and teaching you the Book and wisdom and teaching you that which you did not know... (2:151)
This verse elucidates several pivotal roles of the Messenger: primarily, he recites God's verses, fostering a society adept in the divine scripture. Additionally, he purifies souls and refines spirits, ensuring societal hearts are cleansed. Another critical role is imparting the knowledge of the Book and wisdom, enriching human understanding with divine insights. Lastly, he educates on matters beyond the realm of conventional human wisdom—literary, philosophical, or mystical—offering knowledge that transcends ordinary human capabilities.
Reflecting on the phrase "that which you did not know" reveals that such profound knowledge is inaccessible to human understanding and intellect without divine instruction. This phrase implies a level of knowledge far beyond what is merely unknown; it suggests knowledge that is unattainable without divine revelation. Unlike the expression "what you do not know," which might refer to potentially acquirable or presential knowledge, "that which you did not know" indicates knowledge that is fundamentally beyond human grasp. This fourth program suggests that the divine messenger imparts not just theoretical knowledge but also specific spiritual purities and moral virtues. These are gifts that human society might sense within its inherent rational and natural capabilities—its inner proof and luminous innate lamp. Yet, even with the purest self-reflection and adherence to reason and nature, such transcendent understanding remains out of reach without revelation. This is somewhat true for learning the Book and wisdom; however, the pinnacle of soul purity and the highest realms of knowledge are entirely absent from ordinary human experience. Their mention in the phrase "that which you did not know" hints at their existence in a way that suggests no familiarity, signs, evidence, causes, or justifications within human cognition. This transcendent knowledge includes the hidden comforts of Paradise, as expressed: No soul knows what has been hidden for them of comfort for eyes (32:17), further emphasizing the realm of divine knowledge beyond human comprehension.
The sublime and hidden station might be attributed to those who have reached a level of esoteric knowledge and inner purity. In the realm of rational knowledge, beyond the instruction in the Book and wisdom, they have benefited from the divine teaching of "He teaches you that which you did not know," signifying a unique blessing of divine revelation. Furthermore, in the domain of spiritual virtues, beyond the purification shared by many devout individuals through "He purifies them," they have deeply imbibed from the well of transcendental knowledge and purification, a privilege not granted to humanity except through divine revelation. Perhaps the statement by some inhabitants of Paradise, All praise belongs to Allah who guided us to this. We would have never been guided had not Allah guided us (7:43), reflects the understanding that such a lofty and elevated station could not have been achieved through mere human reason or conventional means. It highlights the notion that only through the special grace of divine revelation was such guidance and attainment possible.
Divine revelation contains elements that surpass the grasp of human reason, presenting concepts that lie beyond conventional understanding—referred to technically as a "Mount beyond the Mount." To attempt to elucidate these transcendent matters solely through the lens of contemporary conversational culture, relying on the literary norms of the Arab populace, and confining them within the limits of the earthly expressions found in the ignorance of the pre-Islamic era or its poetry, inevitably results in an interpretation based on personal opinion.
The essential role of the exegete in engaging with this type of sublime knowledge is one of diligent attentiveness and learning. Firstly, he must acquire understanding directly from the Divine Teacher. Secondly, he learns the application of this understanding from the First Teacher—the Prophet Muhammad (s.a.w.), and those akin to his spiritual essence. Thirdly, the exegete must grasp the transition from the tangible domain of Arabic literature to the spiritual realm of Qur'anic literary subtleties, a skill imparted by the Divine Teacher of the Book and wisdom. Fourthly, he embarks on a journey of enlightenment from the clear Arabic to the celestial Mother of the Book, transcending the limitations of language to grasp the sublime and the Wise, as guided by the Divine Teacher of "that which you did not know." While adherence to the conventional rules of Arabic dialogue enables some degree of interpretation, it is not entirely sufficient. The potential for interpretation based on opinion looms large without navigating these critical stages. This aspect of divine knowledge, "that which you did not know," perhaps challenges the global understanding of the Qur'an, laying the groundwork for exploring its inimitable essence (iʿjāz).
The essence of interpreting the Qur'an hinges on ensuring that any interpretation aligns with the Mother of the Book, and in harmony with the Exalted and Wise. While achieving congruence with the profound insights of the Mother of the Book and the Exalted and Wise may not be a mandatory criterion for accurate interpretation, any interpretation that stands in opposition is certainly flawed and falls into the realm of opinion-based interpretation. Drawing from the immense revelation that spans from the explicit clarity of Arabic to the profound depths of the Mother of the Book and the Exalted and Wise, with only the tools of pre-Islamic Arab discourse—rich in metaphor, simile, and allegory—can yield but a mere fraction of its entirety. To mistake this fraction for the whole, to confine boundless revelation within the confines of limited perception, or to mistake mirage for pure water, believing oneself quenched, is to interpret the Qur'an based on mere opinion.
The esteemed teacher, ʿAllāmah Ṭabāṭabāʾī highlighted that the prohibition against interpreting the Qur'an based on personal opinion relates to the approach of uncovering divine wisdom, rather than the essence of what is unveiled. (116) This concept aligns with the narrative of the Two Weighty Things (ḥadīth al-thaqalayn), describing the Qur'an as a continuous rope stretching from heaven to earth, symbolizing the Qur'an's dual nature—its divine essence and its manifestation in clear Arabic. To interpret its terrestrial expression without acknowledging its celestial origin risks fragmenting its unity and veers into opinion-based exegesis. True enlightenment from such a sacred source is attainable only with the companionship of the Khiḍr of wilāya (divine guardianship), and even then, within the realms of human understanding. Hence, acknowledging one's limitations in comprehension must accompany every step of gaining knowledge from the Qur'an.
What the Commander of the Faithful (a.s.) has imparted about focusing on the Qur'an, prioritizing it as a central guide, and avoiding the imposition of personal desires over divine guidance speaks directly to concerns about interpreting the Qur'an based on personal opinion: "Indeed, every sower is afflicted in his sowing and the consequence of his action, except the sowers of the Qur'an. So be among its sowers and followers. Seek evidence from it about your Lord, seek its sincere advice about yourselves, suspect your opinions in it, and restrain your desires in it." (117) "He conforms desire to guidance when they conform guidance to desire, and he conforms opinion to the Qur'an when they conform the Qur'an to opinion." (118) Certainly, the tendency to interpret the Qur'an and other sacred texts based on personal opinion arises from various factors, including ignorance, foolishness, doubt, greed, impoverishment, illness, naivety, or even malice. These influences can distort the true message of these texts, leading to interpretations that deviate from their original, intended meanings.
The Effect of One's Expectations from the Text in its Interpretation
Although, interpreting sacred or any other complex texts necessitates a foundation of prior knowledge and presuppositions (foundational principles), serving as the primary tools for understanding texts that require interpretation, interpreting them is not possible. At the onset of interpretation, the exegete engages with the text, posing questions and seeking answers. The sacred text, in turn, communicates its message clearly and in accordance with the norms of human language—alive, dynamic, and devoid of ambiguity, brevity, obfuscation, or enigma.
In this state, the duty of the exegete is to maintain silence rather than to speak, mirroring the sacred text whose role is to communicate rather than to remain silent. Approaching the sacred text without any preconceived understanding results in no gain, as both the exegete and the text remain silent; just as two still objects do not spark when met, two silent beings produce no melody. If the exegete, harboring specific presuppositions, seeks answers within the sacred text without allowing it to articulate its message, he essentially hears only his own reflections, not the text's voice. This scenario typifies interpretation based on personal opinion. Should he permit the sacred text to convey its message but still interjects his interpretations, what he perceives is a blend of his own thoughts with the sacred message. This amalgamation of human conjecture with divine wisdom also constitutes an interpretation based on opinion, as it mixes the earthly with the heavenly, truth with falsehood, creating an outcome that is both external and erroneous. To avoid such pitfalls, one must refrain from imposing personal views upon the sacred text. Indeed, various individuals, despite similar presuppositions, have engaged with the sacred text and received different insights, illustrating that some have fulfilled their interpretative duty while others have not. The paramount duty, especially after posing a question to the sacred text, is to embrace silence and not impose one's speech.
The responses provided by the sacred text upon inquiry can vary significantly. At times, it might simply affirm the initial presuppositions of the exegete. On other occasions, while acknowledging these presuppositions, it might also introduce additional insights. In some instances, it could entirely refute the initial understanding, offering a completely new perspective. Thus, those interpreters who avoid the pitfalls of biased or self-centered interpretation, who articulate their inquiries clearly but listen attentively to the sacred text's responses, practice a commendable form of interpretation. They are receptive to the sacred text's guidance, whether it reaffirms their initial thoughts, adds further insight, or completely overturns their understanding. As a result, such exegetes are often prompted to reassess their prior assumptions. Numerous individuals have approached the sacred text holding certain beliefs, only to have these beliefs transformed or questioned based on the text's response—moving from conviction to doubt, from decisiveness to ambivalence. This dynamic interaction underscores the importance of humility and openness in the interpretative process, recognizing that the sacred text, once engaged sincerely, can lead to profound shifts in understanding and belief.
Therefore, although interpretation cannot occur in the absence of some pre-understanding, and one entirely unlettered lacks the capacity for interpretation, the response of the sacred text is not invariably in agreement with the interpreter's presuppositions—except in the case of the obstinate denier, who engages in interpretation solely based on personal opinion. This delineation clarifies the distinction between valid and invalid expectations from the text. Valid expectation entails the exegete, upon encountering a new idea, presenting it faithfully while maintaining trust in the sacred text's integrity. This is predicated on the sacred text's claim to offer the most precise and correct worldview. Upon posing a question to it, the text responds. If the exegete, alongside posing the question, commences with providing answers without allowing the sacred text the chance to respond, or speaks over the text's response, such an exegete hears only his own voice or a confused mixture of his thoughts with the divine message. He satisfies his own misplaced expectations. In contrast, if the exegete remains silent post-questioning, attentive only to the sacred text's response, his expectation is genuine, and he discovers the resolution to his inquiry realized through the sublime agency of the sacred text.
In matters such as understanding religion and comprehending humanity, the approach follows this pattern. As new schools of thought emerge in these areas, each interpreter brings specific pre-understandings and presuppositions to the sacred text, posing their inquiries before it, and then pauses to receive the text's eloquent response. Consequently, in different instances, they derive a variety of responses from it. The key distinction lies between genuine scholarly expectation and baseless, unscientific wishful thinking. The former constitutes a rational and laudable insightful interpretation, while the latter represents a discredited form of interpretation based on personal opinion.
Although the text remains silent without initial understandings and foundational principles, once these elements and questions are introduced, it begins to articulate. The concept of the text "speaking" refers to its conveying of meanings and providing guidance through the established norms of human communication, thereby transmitting its message to the listener or inquirer. This form of communication isn't limited to verbal expressions; written texts also guide readers in a similar manner. The key to accessing this guidance, whether through verbal or written forms, lies in having the requisite prior knowledge. The influence of such communication on pre-existing presuppositions can vary, sometimes affirming them, sometimes altering them through completion, removal, negation, among other possible changes.
The act of holding expectations from a sacred text does not serve to legitimize the exegete's errors, to confirm falsehoods, or to endorse mistakes. Such expectations are neither recognized nor deemed valid within the realm of epistemology. In the discipline of interpretation, the anticipation from the text is understood as follows: An exegete entering the domain of exegesis with a defined scientific foundation primarily expects the text to deliver conclusive insights on various philosophical or theoretical perspectives, be it in worldview, anthropology, psychology, or similar fields. A more specific and secondary expectation held by some interpreters is that the sacred text should reflect back their own scientific premise, which is a flawed expectation. Consequently, even if such an interpretation turns out to be correct, it is deemed invalid due to the exegete's wrongful intention of enforcing personal views upon the sacred text.
The essence is that while the Qur'an may appear opaque to those unable to see, it shines brilliantly for those with vision. Silent to the unlettered who cannot read or write, it speaks volumes to the learned and those versed in the etiquette of conversation. What could surpass the clarity of its message, or the eloquence of a text that so thoroughly elucidates paths to societal well-being and individual fulfillment? Its expressiveness addresses scholarly inquiries with definitive responses, compelling those with preconceived notions to confront truths they once rejected or to embrace concepts they previously dismissed. The fact that the sacred text at times leads those who deny to acknowledge, those who acknowledge to doubt, the uncertain to gain certainty, or the certain to reconsider, demonstrates that this text is fully communicative within the context of dialogue. It is not silent; rather, it responds tailored to constructive and rightful anticipations, not to misguided or improper ones.
A Response to a Criticism of al-Mīzān
While the essence of revelation, the process by which messengers (a.s.) receive divine messages, the nature of miracles, their relationship with the laws of causality, and related topics each warrant detailed exploration within Qur'anic sciences, their mention in discussions about interpretation grounded in personal opinion necessitates a concise examination here:
In philosophical texts, the discourse on revelation addresses two main aspects: firstly, its possibility, which psychology delves into by examining the capacities of the soul, highlighting the sanctity of certain souls capable of ascending to a state of infallibility and establishing a link with the Infallible angels of God (termed "higher intellects" in a nominal sense). Secondly, the essential need for revelation and prophethood is argued within the framework of divine action, where, by appealing to God's wisdom and justice, the necessity for such divine intervention is established.
The principle of cause and effect is a fundamental rational law, the breach of which is impossible. If the causality of a cause could be denied or a contingent existence could occur without a cause, it would upend all established laws of reality and science. Miracles do not render the logically impossible possible; rather, they manifest what is customarily or naturally improbable by diverging from usual patterns. This principle relates back to the foundational law of non-contradiction (where negating causality would necessitate the coexistence of contradictions) and forms the basis of all foundational arguments for proving the existence of the Divine, His attributes, and the necessity of revelation and prophethood. It is acknowledged and upheld as a core axiom, not implying that a philosophical maxim should dictate all aspects of divine knowledge. Instead, this fundamental principle serves as a divine and inherent foundation on which other principles and rules are constructed. However, other philosophical and mystical theoretical principles each possess their unique applicability and implications.
With this understanding, revisiting the works of ʿAllāmah Ṭabāṭabāʾī (119) clarifies that the criticism leveled by critics targets their own misconceptions rather than our respected teacher's assertions. The esteemed ʿAllāmah's discourse does not imply that:
The Messenger of God (s.a.w.) holds the same level of Qur'anic knowledge as others.
Individuals can attain knowledge of the Qur'an independently of the Messenger of God (s.a.w.).
The Messenger of God (s.a.w.) has been relegated from his authoritative role in imparting Qur'anic knowledge.
Qur'anic knowledge and teachings are so readily available to everyone that it undermines the sanctity of the Qur'an.
The Messenger of God (s.a.w.) conveyed all his knowledge to the companions, who then explained the Qur'an to others. (120)
None of the previously mentioned critiques accurately reflect the essence of al-Mīzān's commentary. Instead, attention should be drawn to: First, ʿAllāmah Ṭabāṭabāʾī's innovative approach to the concept of interpretation based on opinion, showcasing his original thought in this area. Second, the issue of circular reasoning when referencing the Messenger of God (s.a.w.) for Qur'anic interpretations. Third, the distinction between gaining knowledge from an adept, knowledgeable teacher versus uncritical adherence to an authority. Fourth, ʿAllāmah Ṭabāṭabāʾī's deep insights into linking the verse None touch it except the purified (56:79) with God only intends to remove from you the impurity, O people of the [Prophet's] household, and to purify you with [extensive] purification (33:33). This suggests that engaging with the Qur'an's deeper dimensions and hidden truths is a privilege unique to the Ahl al-Bayt (a.s.), indicating the necessity of their guidance for others. While earlier scholars like al-Ghazālī have noted the prerequisite of heart purification for accessing the Qur'an's inner layers, ʿAllāmah Ṭabāṭabāʾī uniquely identifies the purified beings and infallible individuals (a.s.) who can perceive the Qur'an's hidden realities directly.
Scholars and students are encouraged to delve into the riches of al-Mīzān, partaking in its feast that satisfies "what souls desire and eyes delight in" (43:71), drawing sustenance from this Paradise where "food is perpetual" (13:35), embracing the wisdom of the ṭūbā tree with its "root firm and branches in the sky" (14:24), and exploring this treasury filled with "valuable books" (98:3). They should aim to secure the most bountiful share and the loftiest portion from this comprehensive work, thereby enriching their understanding and spirituality.