Appearance
The Method of Exegesis Adopted in al-Mizan
In Tafsīr al-Mīzān, ʿAllāmah Ṭabāṭabāʾī adopts a distinctive and disciplined approach to Qur’anic exegesis, prioritizing the Qur’an’s internal coherence over external theories. His method is rooted in a profound principle: that the Qur’an itself is the ultimate guide and explainer of its meanings. In contrast to methods where interpretations are shaped to fit pre-existing philosophical, scientific, or theological notions, ʿAllāmah approaches the Qur’an on its own terms, allowing its verses to illuminate and explain each other.
At the core of this approach is a rejection of interpreting the Qur’an based on speculative philosophies or theories. Rather than imposing a solution derived from human thought and then forcing the Qur’anic text to conform, he carefully examines each problem posed by the Qur’an, weighing it with both logic and academic rigor. However, unlike philosophers who start with an answer and then shape the text to suit it, ʿAllāmah engages deeply with each verse’s intrinsic context. His method embodies a fundamental Qur’anic directive: “And We have revealed the Book to you explaining clearly everything” (). This verse, alongside others that describe the Qur’an as a “guidance for mankind” () and a “manifest light” (), highlights his belief that the Qur’an, as a self-sufficient source of divine knowledge, inherently possesses the tools to clarify its meanings.
ʿAllāmah emphasizes that the Qur’an does not require external theories to unlock its truths. Instead, it must be approached as a cohesive text, with each part contributing to the understanding of the whole. He meditates on relevant verses in tandem, interpreting each in the context of the Qur’an’s overarching themes and messages. This method aligns with the prophetic tradition that describes the Qur’an as having an exterior and an interior meaning, with each layer deepening understanding. Imām ʿAlī’s (a.s.) words echo this approach: “Its one part speaks with the other, and one portion testifies about the other.” In ʿAllāmah’s method, this unity of the text guides the exegete toward the truth, revealing the Qur’an’s multilayered structure of knowledge and wisdom without the need for external impositions.
To ʿAllāmah, the Prophet and the imāms from his progeny (peace be upon them) are the true inheritors of this Qur’anic method, as evidenced by their refusal to rely on outside philosophies or extraneous ideas for interpretation. The Prophet’s tradition, which emphasizes holding fast to “the Book of God and my progeny”, reflects his belief that the People of the House possess both purity and direct knowledge of the Qur’anic message. This view is further reinforced by Qur’anic verses such as “God only desires to keep away the uncleanliness from you, O people of the House! and to purify you a (thorough) purifying” (), establishing the imāms’ unique role in preserving and explaining the Qur’anic message. ʿAllāmah’s reliance on this method aligns with the Imāms’ traditions and reinforces the authenticity of his interpretations.
In practice, this methodology results in a clear and structured approach to Qur’anic topics. ʿAllāmah provides insight into essential theological concepts, such as the names and attributes of God, His creative power, and His role in human life and society. His discussions cover the scope of divine knowledge, human free will, the intermediary forces between God and humanity, and the nature of the unseen realities like al-Barzakh (the intermediary state after death) and the Throne and Chair of God. In all these discussions, he refrains from drawing upon external philosophical or mystical ideas, relying instead on the Qur’an’s clarity and eloquence.
A key outcome of this method is the avoidance of interpretations that diverge from the apparent meanings of verses. ʿAllāmah strictly maintains that such forced reinterpretations constitute misinterpretation, preferring instead to approach the Qur’an’s meanings within its context. This is especially true in matters that pertain to the “interpretation” (taʾwīl) of verses, which he asserts is not simply another form of meaning but a deeper reality known only to God and to some extent, those who have attained spiritual purity.
ʿAllāmah also integrates the traditions of the Prophet and the imāms (peace be upon them) but intentionally excludes the opinions of the companions and their disciples due to inconsistencies and lack of binding authority. This rigorous adherence to Qur’anic and Prophetic traditions highlights his belief that his method, though unique, actually restores the original approach taught by the Prophet (s.a.w.) and the People of the House.
In instances where philosophical or social concepts are addressed, ʿAllāmah approaches them with moderation, presenting only the foundational premises rather than extensive elaboration. His work in Tafsīr al-Mīzān, therefore, serves as a comprehensive and self-contained commentary that seeks to restore the Qur’an’s internal unity as the primary guide to understanding its vast truths. In every way, he upholds the Qur’an’s role as a manifest light, guiding those who seek its knowledge with purity, sincerity, and a deep reverence for its sacred coherence.
This phrase appears in Sermon 133, where Imām ʿAlī (a.s.) eloquently describes the Qur’an, emphasizing its interconnectedness and its self-referential evidence of its truth. ↩︎