Interpretation and Ta’wil in the Qur’an

Ta’wil and interpretation are key concepts in understanding the Holy Qur’an, each possessing a distinct function and place. Ta’wil acts as a key to unlocking the inner truths of the verses, pointing to the original intent and the actual reality of divine speech. The muhkamat verses, which serve as the firm pillars of the Holy Book, and the mutashabihat verses, veiled secrets requiring ta’wil, are particularly highlighted in Surah Al-Imran. Distinguishing between these two types of verses provides a basis for a more precise understanding of Qur’anic truths and their relation to existence.

In contrast, interpretation serves as an illuminating lamp, clarifying the apparent and literal meanings of the verses. This distinction plays a fundamental role in analysing the muhkam and mutashabih verses, especially in Surah Al-Imran.

Key point: Ta’wil returns to the inner reality of a verse, whereas interpretation explains its apparent and literal meaning. Together, they act like two wings, elevating the understanding of the Holy Qur’an.

Further Analysis of Ta’wil According to Prominent Scholars

Among various definitions proposed for ta’wil, one perspective in the third volume of Tafsir al-Mizan stands out due to its philosophical precision and mystical depth. The scholar, with an innovative approach, liberates ta’wil from the limitations of earlier definitions and elevates it to a higher domain.

Key point: This perspective links ta’wil to actual realities and distinguishes it from linguistic concepts, representing a transformative understanding distinct from other definitions.

In commenting on the verse: “And none knows its ta’wil except Allah” (Al-Imran: 7), ta’wil is related to external realities, separate from linguistic concepts. It refers to the actual truth indicated by a verse, not the literal or apparent meaning of the verse itself.

This definition positions ta’wil as a bridge between the apparent and the inner dimensions of the Qur’an, connecting it to higher truths. For instance, the ta’wil of a verse represents the understanding of the actual reality the verse points to, not merely a literal explanation.

Scholars emphasize that ta’wil does not pertain to verbal signification but to external and objective realities. Qur’anic words function merely as vessels for meanings, narrating truths, whereas ta’wil refers to the realities themselves.

Key point: Ta’wil transcends words and apparent meanings, pointing to the objective and inner reality of the verses, and is thus distinct from literal interpretation.

It is also stated that ta’wil in the Qur’an is of the type “attribute to the state of the described” rather than “attribute to the state of the subject.” For example, in the phrase “Zaid is striking,” the attribute belongs to Zaid himself (the subject), but in “Zaid is striking his father,” the attribute relates to the state of another (father). Similarly, Qur’anic ta’wil pertains to the external reality the verse indicates, not to the verse itself.

This analysis, through a logical and philosophical lens, moves ta’wil from the verbal domain to the objective domain and demonstrates the depth of understanding of divine speech.

Criticisms of This View

• Inconsistency with the apparent text: The view that ta’wil pertains to external realities contrasts with the verse: “It is He who sent down upon you the Book; of it are verses precise—they are the foundation of the Book—and others unspecific. As for those in whose hearts is deviation, they will follow that of it which is unspecific, seeking discord, and seeking its interpretation. And none knows its interpretation except Allah” (Al-Imran: 7). This verse attributes ta’wil to the Qur’an itself, not to a separate external reality.
• Role of words in ta’wil: Complete separation of ta’wil from words is criticised since the Qur’an conveys truths through its words and meanings. Words act as keys to access reality. For example, in Qur’anic narratives like Khidr and Moses or Joseph, ta’wil relates to actual reality (saving the ship or fulfilling the dream), but this reality is conveyed through Qur’anic words. This criticism highlights the necessity of maintaining the link between words and reality.
• Apparent contradictions in statements: In some statements, ta’wil is entirely separated from linguistic concepts, while in others, it is described in terms of the relationship between appearance and reality. This shows a multi-layered approach, but excessive emphasis on separation can conflict with the guiding role of the Qur’an.
• Practical issues of separating ta’wil from words: In practice, removing words entirely complicates understanding and diminishes the meaningfulness of devotional practices, e.g., the names of God or the supreme name, as words act as keys to access reality combined with sincere intention.

Proposed Perspective on Defining Ta’wil

The Qur’an, as an manifested reality, possesses multiple readings: verbal, mental, spiritual, and divine. Ta’wil pertains to this manifested reality, encompassing words, meaning, and reality, rather than to a separate external reality.

Key point: The Qur’an, as a manifested reality, includes word, meaning, and reality, and its ta’wil relates to this integrated whole, not to something outside it.

Ta’wil as an attribute to the state of the subject: Contrary to the view that ta’wil belongs to the state of another (external), ta’wil should belong to the state of the Qur’an itself as a combination of word, meaning, and reality. This preserves the guiding role of the Qur’an while keeping it within the scope of ta’wil.

The Qur’an is neither merely paper and ink nor purely an external reality independent of words; rather, it is a unified entity of word, meaning, and reality, presented to humans through various readings.

Qur’anic Examples of Ta’wil

In Qur’anic stories, such as Khidr and Moses or Joseph, ta’wil points to actual reality (saving the ship or fulfilling a dream), but this reality is conveyed through Qur’anic words. This confirms the role of verses in the ta’wil process and shows that ta’wil is dependent on the verses themselves and their truths.

The discussion of ta’wil, like a jewel within the shell of divine speech, holds significant importance in Qur’anic sciences. The view that limits ta’wil to external realities and regards it as an attribute to the state of another, although philosophically and mystically profound, is inconsistent with the apparent text of Surah Al-Imran and the role of words in ta’wil. The verse: “And none knows its ta’wil except Allah” (Al-Imran: 7) attributes ta’wil to the Qur’an itself, not to something external.

Criticisms indicate that complete separation of ta’wil from words diminishes the Qur’an’s guiding function and complicates its understanding. Conversely, the proposed view considers ta’wil as an attribute to the state of the Qur’an, where the Qur’an, as a manifested reality, is the subject of ta’wil. This maintains the role of words as keys to accessing truths, connecting the apparent and inner aspects of the Qur’an, and aligning with religious tradition and the apparent text.

Ta’wil in the Qur’an pertains to the essence of this divine book, which encompasses word, meaning, and reality. This approach, preserving the role of words and meanings, facilitates a deeper comprehension of divine speech.

As stated, ta’wil in the Qur’an, like a shining jewel in the depths of Qur’anic sciences, continuously draws the attention of scholars and thinkers. This concept, forming a bridge between the apparent and inner dimensions of divine verses, not only aids a deeper understanding of Qur’anic meanings but also plays a foundational role in discerning the reality of things and events.

Thus far, ta’wil in the Qur’an has been defined as a specific reference to the inner truth or hidden reality of a thing or verse. This concept presents ta’wil as a key opening doors to deeper meanings. In contrast to interpretation, which focuses on the surface, ta’wil addresses hidden layers of meaning, whether in the mutashabih verses or in material things and events, such as the ship and the wall in Surah Al-Kahf. This definition aligns with the view in Tafsir al-Mizan that considers ta’wil as a return to the ultimate truth of a verse or thing.

Key point: Ta’wil is a bridge between appearance and essence, revealing the hidden truth of verses and things, guiding from the surface to the depth of wisdom.

Distinguishing “Attribute to the Subject” and “Attribute to the State of Another”

One central discussion in analysing ta’wil is distinguishing between “attribute to the subject” and “attribute to the state of another.” Attribute to the subject refers to genuine adherence to the truth of a thing or verse, whereas attribute to the state of another indicates a relative or metaphorical relation. For example, in “Zaid strikes,” the relation is real; in “Zaid strikes his father,” it is metaphorical. In the Qur’an, all instances of ta’wil (17 cases) are genuinely attributed to the subject, whether related to Qur’anic verses or other things and events. This perspective, countering approaches that reduce ta’wil to metaphorical or apparent meanings, emphasises the authenticity and depth of Qur’anic ta’wil.

Key point: Ta’wil in the Qur’an is always genuine, with no metaphorical attribution, highlighting the depth and authenticity of Qur’anic meanings.

Example of “Zaid strikes” and Genuine Attribution

To clarify genuine attribution, the example “Zaid strikes” versus “Zaid strikes his father” is presented. In the first case, the relation is real; in the second, metaphorical. In the Qur’an, ta’wil always involves genuine adherence to reality, directly connecting to the inner truth of a thing or verse. This analysis aligns with logical and philosophical discussions on real versus metaphorical relations, emphasising precision in the application of Qur’anic terminology.

Therefore, ta’wil, as a reference to inner truth, is a foundational concept in understanding the Qur’an, revealing the reality of verses and things through genuine adherence. This concept is not only philosophically and theologically significant but also practically facilitates a deeper understanding of Qur’anic meanings.