How to Approach Tafsir al-Mizan (by 'Allamah Tabataba'i) - Quran Conference, Tawheed Institute, Australia

Tafsir al-Mizan is an erudite but challenging work. This PowerPopint consists of two sections: (a) an overview of the life of the author, 'Allamah Muhammad Husayn Tabataba'i, and (b) an overview of the structure and style of Tafsir al-Mizan, with examples.

Presented at QConference, September 2016, by the Tawheed Institute in Australia which is translating Tafsir al-Mizan in its entirety.

VIdeo should be available shortly via the Tawheed Institute.

Large file size is due to the embedded video clip and embedded fonts.

Recommended supplementary material: (a) Article on 'Allamah Tabataba'i by Hamid Algar, and (b) Shining Sun, trans. Tawus Raja.

1. Amina Inloes How to Approach Tafsir al- Mizan

2. A brief overview of the life of ‘ Allamah Tabataba’i A brief history of Tafsir al- Mizan The style of Tafsir al- Mizan Facets and features of Tafsir al- Mizan What should you bring with you to Tafsir al- Mizan ? Today’s discussion

3. Born near Tabriz in 1904 Lost his father at age 5 and his mother at age 9 Studied Qur’an and Persian texts; then, after 10 years, Arabic grammar, syntax, and rhetoric His early studies Learned horsemanship, swimming, mountaineering, hunting, and marksmanship ‘ Allamah Muhammad Husayn Tabataba’i Early life

4. In 1925, he went with his brother to continue his studies in al-Najaf al-Ashraf Studied fiqh and philosophy, as well as traditional subjects such as astronomy Gained a special appreciation for tafsir Focused on spiritual development and the spiritual path To the centre of learning

5. In 1935, he and his brother returned to Tabriz due to financial reasons He spent the next decade working on the family farm and with minimal involvement in scholarly activities During WWII, the Soviet Union invaded Iran, and ‘ Allamah Tabataba’i left for Qom He had many students there and did much of his work there, including Tafsir al- Mizan Felt responsible to stand against materialistic and other modern ideologies through teaching philosophy Leaving Najaf

6. Began Tafsir al- Mizan in 1954 and completed it on 23 Ramadan in 1972 Worked every day except for Ashura Used to meet with the French orientalist Henry Corbin in Tehran Passed away in 1981 He was never heard to utter the pronoun “I” and would not allow people to kiss his hand Lived a very simple lifestyle He sat on the ground at the same level as his students “He was a mirror for the spirits of the ma‘sumin who had attained a degree of detachment from this world that allowed him to directly observe the forms of the unseen.” Life in Qom

7. A few words from ‘ Allamah …

8. Introducing Shi‘ism to the West

9. Interpretation of verses by other verses Survey of previous tafasir Philosophical, sociological, historical, and scientific discussions Scientific discussions or a scientific tafsir ? Separation of approaches “We take from the Quran; we do not impose on it.” “We will discuss in this manner [of using the Qur’an to interpret the Qur’an], what Allah the Almighty has helped us to understand of these blessed verses. Within the confines of these discussions we have avoided basing arguments on philosophical theories, scientific hypotheses, or mystical insights.” “The Book of Allah - by which you see, and by which you speak, and by which you hear. Some parts of it speak of other parts, and some parts of it bear witness to other parts. It is consistent about Allah, and does not divert its follower from Allah.” – Nahj al- Balaghah Features of al- Mizan

10. Every surah has a specific theme or purpose Beginning with general discussion of surah , and then groups of verses Literal meaning and grammatical discussions Other Qur’anic verses Hadith Supplementary discussions Structure of Tasfir al- Mizan

11. From the Preface The people of tradition explained the Qur’an with the traditions ascribed to the companions and their disciples. They went ahead so long as there was a tradition to lead them on, and stopped when they could not find any such tradition. They thought it to be the only safe method. But they were mistaken. Allah has not said in His Book that rational proof had no validity. How could He say so when the authenticity of the Book itself depended on rational proof? He has called us to meditate on the Qur’anic verses in order to remove any apparent discrepancy in them. Allah has revealed the Qur’an as a guidance, and has made it a light and an explanation of everything. Why should a light seek brightness from others' light? Why should guidance be led by others' guidance? Why should "an explanation of everything" be explained by others' words? The seed of sectarian differences was sown in academic theories or, more often than not, in blind following and national or tribal prejudice. There are two ways of explaining a verse. One may say: "What does the Qur’an say?" Or one may say: "How can this verse be explained, so as to fit on my belief? " The difference between the two approaches is quite clear. The former forgets every pre-conceived idea and goes where the Qur’an leads. The latter has already decided what to believe and cuts the Qur’anic verses to fit that body; such an exegesis is no exegesis at all. 

12. In recent times, a new method of. exegesis has become fashionable. Some people, supposedly Muslims, who were deeply influenced by the natural sciences (which are based on observations and tests) and the social ones (that rely on induction), followed the materialists of Europe or the pragmatists. Under the influence of those anti-Islamic theories, they declared that the religion's realities cannot go against scientific knowledge; one should not believe except that which is perceived by any one, of the five senses; nothing exists except the matter and its properties…. All of the [above] suffer from a most serious defect: They impose the results of academic or philosophic arguments on the Qur'anic meanings - they make the Qur’an conform with an extraneous idea. As we mentioned in the beginning, the Qur’an introduces itself as the guidance for the worlds (3:96); the manifest light (4:174), and the explanation of every thing (16:89). But these people, contrary to those Qur’anic declarations, make it to be guided by extraneous factors, to be illuminated by some outside theories, and to be explained by something other than itself. What is that "something else"? What authority has it got? And if there is any difference in various explanations of a verse and indeed there are most serious differences - which mediator should the Qur’an refer to? From the Preface

13. Praise of Tasfir al- Mizan

14. كَانَ النَّاسُ أُمَّةً وَاحِدَةً فَبَعَثَ اللَّهُ النَّبِيِّينَ مُبَشِّرِينَ وَمُنْذِرِينَ وَأَنْزَلَ مَعَهُمُ الْكِتَابَ بِالْحَقِّ لِيَحْكُمَ بَيْنَ النَّاسِ فِيمَا اخْتَلَفُوا فِيهِ ۚ وَمَا اخْتَلَفَ فِيهِ إِلَّا الَّذِينَ أُوتُوهُ مِنْ بَعْدِ مَا جَاءَتْهُمُ الْبَيِّنَاتُ بَغْيًا بَيْنَهُمْ “And people were one ummah . So Allah sent prophets, giving good news and warning. And Allah sent them with the book in truth, to judge between people in what they differed. And they only differed after clarification came to them – out of hatred between them.” (2:213) ‘ Allamah cites… For one person: Surely, Ibrahim was an ummah obedient to Allah. For time: ...And remembered after a long time ( ummatin ) For religion: Surely your ummah is one ummah , and I am your Lord, so fear Me. ‘ Allamah says… Ummah is derived from amma ("having an aim") and thus is used for a group of people which has a single aim, goal, and ambition which unites them and makes them one people. Example: What does ummah mean?

15. Philosophical and sociological discussions

16. Who built the barrier, and where? Northern Asia – supported by the Old Testament From the Caucasus raiding Assyria – does not match Qur’an Alexander the Great built a barrier against them? – not recorded in history Cyrus the Great built a barrier against them A king of Yemen – historically inconsistent A member of a pre-human race Mangug and Manjug are the Chinese words for them [ Dhu al- Qarnayn ] reached a place between the two mountains and found a people who could hardly understand a word. They said: O Dhu al- Qarnayn ! Gog and Magog are making mischief in the land….[He said]: “I will make a fortified barrier between you and them. Bring me blocks of iron.” When he had filled up the space between the two mountain sides, he said, “Blow.” When he had made it as fire, he said, “Bring me molten brass to pour over it.” Historical discussions

17. Concerning Do they not then see that We come to the land and shrink its sides? , Majmaʿ al-Bayan says: “It has been interpreted that it is through the death of scholars.” This is also narrated from Imam al- Sadiq (A): “The shrinking of the land is through the passing of its scholar. ” How does ‘ Allamah use hadith ? Imam al- Sadiq (A) said: When Abraham was thrown in the fire, Gabriel met him in mid-air while he was swooping down. He told him, “O Abraham, do you need anything?” He replied, “Not from you!” Author’s comment: The story of his being thrown with a catapult appears in a number of Sunni and Shiʿa narrations. Similarly, Gabriel’s question, “Do you need anything?” and his reply “Not from you” are narrated by both sects . The Prophet (S) was once passing by Abu Sufyan and Abu Jahl while they were talking. When Abu Jahl saw him, he laughed and said to Abu Sufyan , “This is Banu ʿAbd Manaf ’ s prophet! ” Ab u Sufyan became angry and said, “What do you see wrong with Banu ʿAbd Manaf having a prophet?” When the Prophet (S) heard this he went to them, rebuked and threatened Abu Jahl and told him: “I can see that you will not stop [your defiance] until you are struck by what struck your uncle.” Then he said to Abu Sufyan , “As for you, you only said what you said out of tribal fanaticism.” Thereafter, this verse was revealed: And when those who disbelieve see you, they do not take you but for mockery (21:36). Author’s comment: This story does not fit the verse so well.

18. Patience Clear idea of what you are looking for A dictionary Background knowledge for grammatical sections Awareness of the works cited An appreciation for ‘ Allamah’s era and audience What should you bring with you to Tafsir al- Mizan ? Some suggestions…