Tawil of Quran and Imams

[mahebubchatur]

The core issue is this: who knows the ta’wil of the Qur’an after Prophet Muhammad?


It surely cannot be the case that every individual Muslim already knows the ta’wil or can somehow reach the ta’wil by themselves, since the ta’wil is by definition the hidden meaning (batin) not available to everyone.

Thus, the only source for accessing the ta’wil of the Qur’an is a legitimate teacher and guide who already possesses the ta’wil.

That teacher and guide was obviously Prophet Muhammad in his own lifetime, who was responsible for both the revelation (tanzil) of the Qur’an and its ta’wil.

The function of tanzil was completed over the Prophet’s 23 year mission, but the function of ta’wilmust continue because knowledge of the ta’wil is necessary for truly understanding the Qur’an.

Therefore, the Prophet must have appointed someone in his place to continue teaching the ta’wil.


In fact, Prophet Muhammad declared Imam ‘Ali ibn Abi Talib as his successor and the Master (Mawla) of the believers (mu’minin) on several occasions, as testified throughout Sunni and Shi‘a historical and traditional literature.

The same Prophet has also said that: ‘Ali is with the Qur’an and the Qur’an is with ‘Ali. They shall never separate (al-Hakim al-Naysaburi, Al-Mustadrak ‘ala’l-Sahihayn, Beirut 2002, 927, No. 4685); this means that Imam ‘Ali, like the Prophet in his own lifetime, was the living and speaking Qur’an.

It logically follows that Imam ‘Ali is the teacher of the ta’wil after Prophet Muhammad.

This is even confirmed by a hadith found in many Sunni Muslim sources:


The Prophet said: ‘There is one amongst you who will fight for the ta’wil [esoteric interpretation] of the Qurʾan as I have fought for its tanzil [literal revelation].’

Abu Bakr asked, ‘Is it I?’. The Prophet said, ‘No’. ‘Umar asked, ‘Is it I?’.

The Prophet said, ‘No, it is the one who is mending the sandal.’ The Prophet had given ʿAli his sandal to mend.

(Sunni Hadith Reference: al-Ḥākim al-Nīsābūrī, al-Mustadrak ʿala’l-ṣaḥīḥayn (Beirut, 2002), p. 929, no. 4694; Aḥmad b. Shuʿayb al-Nasāʾī, Khaṣāʼiṣ Amīr al-muʾminīn ʿAlī b. Abī Ṭālib (Tehran, 1419/1998), p. 104)


The purely literal interpretation of the Qur’an leads to mass contradiction both in the Qur’an and with the human intellect.

Ta’wil is the only means to resolve all these outward contradictions in the Qur’an and, in fact, serves as the “confirmation” (tasdiq) of the Qur’an’s status as divine revelation.

The prior verse quoted in the first argument mentioned that when people see the ta’wil on the Day of Judgment they will testify that “the Messengers brought the truth from their Lord”, meaning, they are able to realize and verify directly how the revelations of the Prophets were actually true.

This means that the ta’wil of the Qur’an provides the verification (tasdiq, tahqiq) of the Qur’an.

The word sadaqah is derived from sidq, which means “to tell the truth”, that is, to believe in the truthfulness of the lord of ta’wil so that their souls may be purified from doubt and suspicion.

Ta’wil verifies the truth of the shari‘at.

Do you not see that God, may He be exalted, says in the story of Moses and Aaron: “So send him (Aaron) with me as a helper to verify me” (Qur’an 28:34).

That is, Moses asked God, may He be exalted, to send Aaron with him so that he may verify his truth, i.e. he may explain the ta’wil of the shari‘at so that people may know its reality.

The Prophet, God’s blessings and peace be upon him and his progeny, said to the Commander of the true believers, ‘Ali, peace be upon him: “You are the greatest verifier (musaddiq) of the truth.” That is, it was ‘Ali who through ta’wil, verified his truth to the wise.
(The Face of Religion, Discourse 28)


When ta’wil is understood to be the “verification” (tasdiq) of the Qur’an, the below verses shows how God promised the major Prophets that He would also send a person after them to verify their revelations by giving their ta’wil and made them swear a covenant to support and believe in such a person:


And remember We took from the Prophets their Covenant as (We did) from thee (Muhammad):from Noah Abraham Moses and Jesus the son of Mary: We took from them a solemn Covenant.
– Holy Qur’an 33:7


And remember the time when God took a covenant of the Prophets, saying, ‘Whatever I give you of the Book and Wisdom, then there comes to you a messenger, verifying (musaddiqun) that which is with you, you shall believe in him and help him.’

And He said, ‘Do you agree, and do you accept the responsibility which I lay upon you in this matter?’ They said, ‘We agree.’

He said, ‘Then bear witness and I am with you among the witnesses.’
– Holy Qur’an 3:81


The above verse means that each Speaker-Prophet (Natiq) was accompanied by an Imam who “verified” their revelation by providing its ta’wil.

Such a person was called the Asas (Foundation) and Wasi (Executor), who provided the ta’wil of the exoteric revelation (tanzil) in his Prophet’s lifetime to show the wise how the exoteric form of the revelation is true through its esoteric meaning:

Seth was the Asas of Adam, Shem was the Asas of Noah, Isma‘il was the Asas of Abraham; James was the Asas of Jesus, and ‘Ali ibn Abi Talib was the Asas of Muhammad.

The knowledge of Imam ‘Ali is inherited by all of the designated Imams among his descendants:


Verily, the knowledge which was sent down with Adam did not return back [to God]. The knowledge is inherited and ‘Ali was the Knower of this community. Verily, no Knower among us dies unless someone of his family knows the like of his knowledge or what God wills of it.
Imam Muhammad al-Baqir,
( Kitab al-Hujjah, Chapter 32, Hadith No. 2)


Verily, God never leaves the earth without a Knower (‘Alim). If it were so, the truth would never be known from falsehood.
Imam Ja‘far al-Sadiq,
(, Kitab al-Hujjah, Chapter 5, Hadith No. 5)


The Qur’an also indicates that there must always be persons in the world, called rasikhun fi’l-‘ilm (the firmly rooted in knowledge), who always know ta’wil of the Qur’an.

The Shi‘i Imams have given commentaries (tafsir) on these verses as follows:


And no one knows it’s ta’wil except God and those firmly rooted in knowledge (rasikhun fi’l-‘ilm), saying: We believe in it, all is from our Lord.
– Holy Qur’an 3:7

We are the ones who are firmly rooted in knowledge (rasikhun fi’l-‘ilm) and we know its ta’wil.

Those who are firmly rooted in knowledge (rasikhun fi’l-‘ilm) are the Commander of the Faithful (‘Ali ibn Abi Talib) and the Imams after him.
Imam Ja‘far al-Sadiq,
Kitab al-Hujjah, Chapter 22, Hadith No. 1 & 3)


Similarly, the Qur’an states that the Knowers (‘alimun; ‘ulama), that is the Imams, are aware of the deeper meanings of its various symbols and parables (amthal):

And these examples We present to the people, but none will understand them except the Knowers (‘alimun).
– Holy Qur’an 29:43


And of His signs (ayat) is the creation of the heavens and the earth and the diversity of your languages and your colors. Indeed in that are signs (ayat) for the Knowers (‘alimun).
– Holy Qur’an 30:22


People are of three types: the Knower (‘alim), the seeker of knowledge (muta‘allim), and the froth carried off the by wave. We are the Knowers (‘ulama’), our Shi‘a are the seekers of knowledge and the rest are the froth carried off the wave.
Imam Ja‘far al-Sadiq,
Kitab Fada’il al-‘Ilm, Chapter 3, Hadith No. 4)


In two other verses, the Qur’an singles out a group of special human beings called the People of the Remembrance (ahl al-dhikr).

The Qur’an specifically tells the believers to ask their questions to the People of Remembrance. The word dhikr is a title of the Qur’an and a title of the Prophet Muhammad.

Therefore, these Ahl al-Dhikr who must be asked questions are both the Family (ahl) of Prophet Muhammad and the People of the Qur’an (ahl al-qur’an): the Imams from the Family of the Prophet (Ahl al-Bayt).


The Imam Muhammad al-Baqir, about the verse “Ask the Ahl al-Dhikr if you do not know” (Qur’an 16:43, 21:7), said that:

‘The Prophet said: I am the Remembrance and the Imams are the Ahl al-Dhikr (People of Remembrance).’

About the words of God (43:33), “He is a Remembrance for you and for your people and you all will be asked questions”, the Imam Muhammad al-Baqir said: ‘We are his people and we will be questioned.’
Kitab al-Hujjah, Chapter 20, Hadith No. 1)


The Imam Ja‘far al-Sadiq said: ‘The Remembrance (dhikr) is Muhammad and we are his Family (ahl) who must be questioned.’ About the words of God (43:33),

“He is a Remembrance for you and for your people and you all will be asked questions”, the Imam said: ‘And we are the People of Remembrance (ahl al-dhikr) and we are the ones who will be questioned.’
Kitab al-Hujjah, Chapter 20, Hadith No. 2)


Finally, the Qur’an describes how the Revelation of God exists in the form of signs (ayat) within the hearts of certain people who have been given knowledge and they are the Imams:

Imam Muhammad al-Baqir recited this verse (29:49): “Nay, rather it [the Qur’an] is Clear Signs (ayat) in the breasts of those who are given knowledge (alladhi utu al-‘ilm).”

Then he said: ‘Take note…He [God] does not say [the Qur’an is] “between the two covers of the written text (mushaf)].”

He said: “in the breasts of those who are given knowledge.” Who can they be apart from us? They are specifically the Imams.’
Kitab al-Hujjah, Chapter 23, Hadith No. 23-4)

The Shi‘i Imams therefore possess the spiritual meaning (batin al-Qur’an) and the esoteric interpretation (ta’wil al-Qur’an) in their hearts in the form of pure knowledge (al-‘ilm al-mahd) and not in the form of bookish erudition that ordinary people require to be learned.


This is the meaning of the prophetic hadith that says:“‘Ali is with the Qur’an and the Qur’an is with ‘Ali. They shall never separate until they return to me in Paradise.”

The spiritual reality of the Qur’an, in the form of the Holy Spirit (ruh al-quds) always exists in the heart of the Imam just as it dwelled in the heart of the Prophet Muhammad.

By virtue of divine inspiration (taʾyīd) through the Holy Spirit, the hereditary Imam is the pre-eminent Knower (‘alim) and Exegete (mu’awwil) of the ta’wilof the Qur’an.

This type of inspired knowledge is different from scholarly knowledge as Sijistani explains:


That is the outpouring of [the light of] divine inspiration (taʾyīd) upon the hearts of God’s chosen ones and His servants.

This is the Pure Knowledge which belongs exclusively to the Prophets, the Legatees and the Imams…

This Knowledge is not contaminated with anything like seeking proofs, which is, of course, the [ordinary] scientific method; it is not the kind of knowledge arrived at by the scholars of this worldthrough one [or another] among the proofs.

Abu Ya‘qub al-Sijistani, (Unveiling the Hidden, tr. Landholt, Anthology of Philosophy of Persia Volume 2, ed. Nasr and Aminrazavi, 94)


Since, knowing the ta’wil of the Qur’an is absolutely necessary to comprehend God’s revelation in a holistic and intellectual manner, humankind must seek the ta’wil from the Imams.

The legitimate lineage of the Shi‘i Imamat continues through Imam Isma‘il ibn Ja‘far al-Sadiq [the historically designated successor of his father Imam Ja‘far] and his lineal descendants up to the present living Imam, Shah Karim al-Husayni Aga Khan IV. It is no surprise, then, that the Ismaili tradition of Islam, with the continuous presence of a living Imam, emphasizes the ta’wil and batin of the Qur’an above all other schools of thought:


Ta’wil postulates the principle of the Imam as guardian of its secret; his person is at the origin of the entire esoteric hierarchy which constitutes the “Ismaili Order”, each level of which corresponds to a rank in the celestial hierarchies.
Henry Corbin, (Temple and Contemplation, 136)

The ta’wil, without question, is a matter of harmonic perception, of hearing an identical sound (the same verse, the same hadith, even an entire text) on several levels simultaneously.
Henry Corbin, (Tom Cheetham, All the World an Icon, 87)

By-Zina Khan

[kmaherali]

According to the holy Constitution...

(A) The Shia Imami Ismaili Muslims affirm the Shahadah 'La- ilaha illallih, Muhammadur Rasulu-llah'. the Tawhid therein and that the Holy Prophet Muhammad (Salla-llahu alayhi wa-sallam) is the last and final Prophet of Allah. Islam, as revealed in the Holy Quran, is the final message of Allah to mankind, and is universal and eternal. The Holy Prophet (S.A.S.) through the divine revelation from Allah prescribed rules governing spiritual and temporal matters.

(B) In accordance with Shia doctrine, tradition, and interpretation of history, the Holy Prophet (S.A.S.) designated and appointed his cousin and son-in-law Hazrat Mawlana Ali Amiru-l-Mu'minin (Alayhi-s-salam), to be the first Imam to continue the Ta'wil and Ta'lim of Allah's final message and to guide the murids, and proclaimed that the Imamat should continue by heredity through Hazrat Mawlana Ali (A.S.) and his daughter Hazrat Bibi Fatimat-az-Zahra, Khatun-i-Jannat Alayha-s-salam).

(C) Succession to Imamat is by way of Nass,it being the absolute prerogative of the Imam of the time to appoint his successor from amongst any of his male descendants whether they be sons or remoter issue.

http://www.ismaili.net/Source/extra1.html

*****
Esoteric Interpretations of the Qur’an: The Foundations of Shia Ismaili Ta’wil

http://ismailignosis.com/2015/12/28/eso ... ili-tawil/

[sameernoorani5]

According to the holy Constitution...

(A) The Shia Imami Ismaili Muslims affirm the Shahadah 'La- ilaha illallih, Muhammadur Rasulu-llah'. the Tawhid therein and that the Holy Prophet Muhammad (Salla-llahu alayhi wa-sallam) is the last and final Prophet of Allah. Islam, as revealed in the Holy Quran, is the final message of Allah to mankind, and is universal and eternal. The Holy Prophet (S.A.S.) through the divine revelation from Allah prescribed rules governing spiritual and temporal matters.

(B) In accordance with Shia doctrine, tradition, and interpretation of history, the Holy Prophet (S.A.S.) designated and appointed his cousin and son-in-law Hazrat Mawlana Ali Amiru-l-Mu'minin (Alayhi-s-salam), to be the first Imam to continue the Ta'wil and Ta'lim of Allah's final message and to guide the murids, and proclaimed that the Imamat should continue by heredity through Hazrat Mawlana Ali (A.S.) and his daughter Hazrat Bibi Fatimat-az-Zahra, Khatun-i-Jannat Alayha-s-salam).

(C) Succession to Imamat is by way of Nass,it being the absolute prerogative of the Imam of the time to appoint his successor from amongst any of his male descendants whether they be sons or remoter issue.

http://www.ismaili.net/Source/extra1.html

*****
Esoteric Interpretations of the Qur’an: The Foundations of Shia Ismaili Ta’wil

http://ismailignosis.com/2015/12/28/eso ... ili-tawil/

You quoted an article from Ismaili Gnosis means you agree with its contents.
Let me quote that paragraph and ask you couple of questions.
Qute from Ismaili Gnosis;

"There are numerous texts and writings by these Ismaili luminaries that provide the ta’wil of the Qur’an, including:

The Esoteric Interpretation of the Pillars of Islam (Ta’wil al-Da‘a’im al-Islam) by Abu Hanifah al-Nu’man;
The Foundation of Esoteric Interpretation (Asas al-Ta’wil) by Abu Hanifah al-Nu’man;
The Book of the Esoteric Interpretation of the Religious Law (Kitab Ta’wil al-Shari‘ah) by Abu Hanifah al-Nu‘man and the Imam al-Mu‘izz;
The Secrets and Mysteries of the Speaker-Prophets (Sara’ir wa Asrar al-Nutuqa) by Ja‘far ibn Mansur al-Yaman;
The Book of the Boast (Kitab al-Iftikhar) by Abu Ya‘qub al-Sijistani;
The Lectures of al-Mu’ayyad al-Din Shirazi (Majalis al-Mu’ayyadiyyah);
The Face of Religion (Wajh-i Din) of Nasir-i Khusraw;
The Paradise of Submission (Rawda-yi Taslim) of Nasir al-Din Tusi,
The special circumstances of the modern period, which is the Cycle of Resurrection [described here], have allowed the above works of Ismaili ta’wil to be edited, published, translated and studied through academic scholarship. More than any other time in the past, Ismaili ta’wil works are available to the public in an unprecedented way through the efforts of the Institute of Ismaili Studies and other academic institutions. This is a remarkable opportunity for Ismaili Muslims and others to learn Ismaili ta’wil directly from primary sources – something the recent Ismaili Imams have encouraged people to do".

You have posted that Quran is 1400 years old book is not completely adoptable, and thousand year old Ismaili literature is not applicable in today's environment. Now, Gnosis topic accept Quran completely as it is and is accepting its taweel. Also the Gnosis admire the works of Fatimid era Ismaili Dais and philosophers. What is your standing on that.
I do not accept the idea of Ismaili Gnosis that old Ismaili ta'weelat should be edited or abridged or make alterations in ta'weeli works. Did Hazar Imam gave that permission because he himself has right to change the ta'weel and not any Mr.A,B,C. Are Ismaili ta'limaat different from the Fatimid era? Can the words like Noor, Imam, Wasila and many more be explained in different ways in comparison to Fatimid literature? On one hand Gnosis advocates to edit old literature and on other side says,' learn Ismaili ta'weel directly from primary sources ', What a contradiction!!

[kmaherali]

You have posted that Quran is 1400 years old book is not completely adoptable, and thousand year old Ismaili literature is not applicable in today's environment. Now, Gnosis topic accept Quran completely as it is and is accepting its taweel. Also the Gnosis admire the works of Fatimid era Ismaili Dais and philosophers. What is your standing on that.!!

I don't think the article is accepting Qur'an as it is:

"Given the prevalence and popularity of overly literal and outward interpretations of the Qur’an in today’s climate, the present article offers ten arguments demonstrating that the Qur’an contains esoteric (batini) meanings and requires an esoteric interpretation – called ta’wil."

The ten arguments are for NOT accepting the Qur'an literaly but rather it's ta'wil.

Also he is suggesting in the article that the Qur'an is corrupt:

"The third Caliph, Uthman, published an official copy of the Qur’an based on the variant versions circulating among some of the companions. However, two prominent scribes of the Qur’an whom the Prophet Muhammad had trusted – Ibn Ma‘sud and Ubayy ibn Ka‘b – opposed Uthman’s codification project."

There is intellectual diversity within our Jamat. Some scholars have preferenece for the Fatimid period, others have for the Ginans. So it is a matter of choice so long as everyone agrees on Imamat.

I do not accept the idea of Ismaili Gnosis that old Ismaili ta'weelat should be edited or abridged or make alterations in ta'weeli works. Did Hazar Imam gave that permission because he himself has right to change the ta'weel and not any Mr.A,B,C. Are Ismaili ta'limaat different from the Fatimid era? Can the words like Noor, Imam, Wasila and many more be explained in different ways in comparison to Fatimid literature? On one hand Gnosis advocates to edit old literature and on other side says,' learn Ismaili ta'weel directly from primary sources ', What a contradiction!!

I don't think editions are being doen to alter the texts but rather to clarify stuff which might be ambiguous due to the writing etc.

[sameernoorani5]

You have posted that Quran is 1400 years old book is not completely adoptable, and thousand year old Ismaili literature is not applicable in today's environment. Now, Gnosis topic accept Quran completely as it is and is accepting its taweel. Also the Gnosis admire the works of Fatimid era Ismaili Dais and philosophers. What is your standing on that.!!

I don't think the article is accepting Qur'an as it is:

"Given the prevalence and popularity of overly literal and outward interpretations of the Qur’an in today’s climate, the present article offers ten arguments demonstrating that the Qur’an contains esoteric (batini) meanings and requires an esoteric interpretation – called ta’wil."

The ten arguments are for NOT accepting the Qur'an literaly but rather it's ta'wil.

Also he is suggesting in the article that the Qur'an is corrupt:

"The third Caliph, Uthman, published an official copy of the Qur’an based on the variant versions circulating among some of the companions. However, two prominent scribes of the Qur’an whom the Prophet Muhammad had trusted – Ibn Ma‘sud and Ubayy ibn Ka‘b – opposed Uthman’s codification project."

There is intellectual diversity within our Jamat. Some scholars have preferenece for the Fatimid period, others have for the Ginans. So it is a matter of choice so long as everyone agrees on Imamat.

I do not accept the idea of Ismaili Gnosis that old Ismaili ta'weelat should be edited or abridged or make alterations in ta'weeli works. Did Hazar Imam gave that permission because he himself has right to change the ta'weel and not any Mr.A,B,C. Are Ismaili ta'limaat different from the Fatimid era? Can the words like Noor, Imam, Wasila and many more be explained in different ways in comparison to Fatimid literature? On one hand Gnosis advocates to edit old literature and on other side says,' learn Ismaili ta'weel directly from primary sources ', What a contradiction!!

I don't think editions are being doen to alter the texts but rather to clarify stuff which might be ambiguous due to the writing etc.

If Quran is corrupt as suggested in article by Ismaili Gnosis means its ta'weel
should be corrupt also then there is no need of writing" learn Ismaili ta'weel directly from primary sources", and the sources mentioned are Fatimid era ta'weelat. If Quran is corrupt why our dais and philosophers wasted their time to explain ta'weelat from a corrupt book. Did Imam Muiz or Imam Hakim produced a new Quran? They followed the same Quran. Mowla Ali accepted the same Quran, Haq is always Haq and it is my conviction that if any matter in Quran was wrong he should have objected. In modern era some ismails with wasted interests are trying to degrade Quran. If Quran is taught in RCs and recited and explained in JKs then they feel a pandora box will be open.
No doubt there is intellectual diversity in jamait, but if every one starts talking ta'weel of Quran that will create divisions in jamait that's why Imam declared that he will explain the ta'weel or interpretation of Quran.

[Admin]

This section is on Taweel. For Quran and Mushaf (compilation) there is already another thread where it can be discussed. Taweel is from Imam because only Imam knows which verses are part of the Original Eternal Quran.