Appearance
Knowledge of Interpretation of the Qur’an
The question of whether anyone besides God knows the true interpretation (taʾwīl) of the Qur’an’s verses has been a subject of deep scholarly debate, centered on the phrase in verse 3:7: “And none knows its interpretation except God, and those firmly rooted in knowledge say: ‘We believe in it; all of it is from our Lord.’” This clause raises significant questions about the accessibility of taʾwīl and its nature. Does the knowledge of taʾwīl rest solely with God, or do those endowed with special knowledge also share glimpses of this profound understanding?
In Tafsīr al-Mīzān this debate is approached with careful analysis, distinguishing between the apparent meanings of the Qur’an and the deeper realities to which its verses point. He argues that taʾwīl is not merely the intended meaning or explanation of verses but refers to an ultimate reality that transcends the words of the Qur’an. This reality, which underpins the verses, remains known only to God or to those whom God, through His grace, has granted access. By disentangling this deeper understanding from tafsīr (exegesis), ʿAllāmah clarifies the role of human knowledge in interpreting the Qur’an while emphasizing the boundaries of human comprehension.
The concept of taʾwīl goes beyond literal or linguistic explanations. According to ʿAllāmah, it refers to an unseen reality that lies at the heart of the Qur’anic message, a dimension beyond the reach of ordinary human intellect. Certain verses of the Qur’an, particularly those classified as mutashābihāt (ambiguous), allude to divine truths, metaphysical realities, and events of the Hereafter that cannot be fully grasped through conventional language. These realities are not contradictions or mysteries for their own sake but are deliberate invitations for believers to reflect deeply, acknowledging the limitations of human reason. The taʾwīl of such verses serves as a connection between the words of the Qur’an and the divine realities they signify, realities ultimately known only to God.
Traditions in Islamic scholarship also address the question of whether human beings can access this knowledge. Some narrations suggest that certain individuals, particularly those distinguished by divine favor, may attain insight into aspects of taʾwīl. For instance, it is reported that the Prophet Muḥammad (s.a.w.) prayed for Ibn ʿAbbās, saying, “O God, teach him the knowledge of religion and interpretation (taʾwīl).” This tradition indicates that at least some individuals, through divine grace, are granted the ability to perceive deeper meanings in the Qur’an. However, ʿAllāmah points out that these narrations often equate taʾwīl with tafsīr—the process of exegesis that explains the apparent meanings of the text—rather than with the ultimate metaphysical realities that taʾwīl signifies.
On the other hand, many traditions and scholarly opinions argue that the true taʾwīl is exclusively known to God. This perspective aligns with the belief that the ambiguous verses are best left to divine knowledge. Believers are encouraged to adhere to the decisive verses (muḥkamāt), which provide clear and actionable guidance, while accepting the ambiguous ones with faith and humility. Some early scholars emphasize that even those “firmly rooted in knowledge” are instructed to believe in the ambiguous verses without delving into their interpretation, recognizing these verses as reminders of the limits of human understanding.
In his discussion, ʿAllāmah highlights the role of the mutahharūn (purified ones) as those granted access to a unique level of divine knowledge. Referring to verse —“None shall touch it except the purified”—he explains that the purified are individuals whose spiritual purity allows them to access the Qur’an’s deeper truths. The verse alludes to a “hidden Book” or “Guarded Tablet,” a reality that exists beyond the confines of human language and serves as the eternal source of the Qur’an’s meanings. This taʾwīl—the underlying reality—is thus only “touched” by those whom God has elevated to a state of purity.
According to ʿAllāmah, the purified do not acquire this knowledge through intellectual mastery or reasoning alone. Their access to taʾwīl is a gift of divine grace, a result of their spiritual elevation and purity of heart. This distinguishes their understanding from the ordinary process of human interpretation, marking it as an insight that bridges the gap between the earthly text of the Qur’an and the divine realities it signifies. However, even for the purified, this knowledge remains limited to what God permits, with the full scope of taʾwīl residing exclusively with Him.
ʿAllāmah further describes taʾwīl as the ultimate reality that underlies Qur’anic verses. It is akin to the essence behind a parable or the spirit animating a body. Just as parables use concrete imagery to convey abstract truths, the Qur’anic words point toward realities that cannot be fully encapsulated by language. For example, a command to “establish prayer” carries not only the apparent instruction to perform a ritual but also a deeper reality: the spiritual transformation that connects the worshipper to the Divine. Similarly, the Qur’anic stories of past prophets and communities do not merely recount historical events; their taʾwīl reveals timeless principles of divine justice, mercy, and wisdom that transcend their immediate context.
In conclusion, ʿAllāmah Ṭabāṭabāʾī presents taʾwīl as a reality that lies beyond the literal meanings of the Qur’an, accessible fully only to God and, in part, to those purified by divine will. The purified—those whose hearts have been elevated by God—may touch aspects of this knowledge, but they do so through divine grace rather than intellectual effort alone. The verse “and none knows its interpretation except God” highlights the limits of human understanding, calling believers to approach the Qur’an with both humility and faith.
At the same time, the existence of those “firmly rooted in knowledge” serves as a reminder of humanity’s capacity for spiritual growth. While the purified may gain glimpses of taʾwīl, the full realities of divine wisdom remain a mystery known only to God. This layered understanding of taʾwīl enriches the believer’s engagement with the Qur’an, inviting a dynamic relationship that combines outward obedience with inner reflection. The Qur’an thus becomes not only a practical guide for life but also a pathway to deeper spiritual realities, offering a vision of divine knowledge that both inspires and humbles the human soul..
Editor’s note: In essence, ʿAllāmah in his discussion on this subject seeks to demonstrate that while the “divinely purified servants of God” do indeed “touch” the “hidden Book,” as indicated in verse , the aim of the clause “and none knows its interpretation except God, and those firmly rooted in knowledge say: We believe in it…” in verse is mainly to highlight the distinction between those firmly grounded in knowledge and those whose hearts are inclined toward perversity. ↩︎