Tabâtabâî’s Perception of Quran

Hatice Erkoç


In our article, we will examine Tabâtabâî’s understanding of the Quran. The tafsir of the Quran started with the Prophet Muhammed and has continued until today. After the death of Hz. Prophet (saw) different interpretations of the ayat and discussions on the issue of caliphate/imamat and scientific issues led to the emergence of different sects. One of those sects is İsna Aşeriyye which started to form in the seventh century. The Shia-İmamiyye tried to have its creed approved by the Quran. Tabâtabâî (1904-1981) is a scholar belonging to İsnâ Aşeriyya. Tabâtabâî is a contemporary commentator representing the Shiite tradition as well as being a philosopher. In his tafsir he succeeded in bringing Islamic Sciences Kalam, Fiqh, Sufism, etc. and Modern Sciences Philosophy, Sociology, History, Psychology together with fourteen centuries old Shia tradition and he was able to build bridges between different thoughts and approaches. al-Mîzân is not a compilation exegesis, but an original work with all its features. His Tafsir is an encyclopaedic tafsir because of making explanations in many science fields. The most important feature of “al-Mîzân” is that it interprets the Quran with the Quran. According to Tabâtabâî this feature is the first way to be used in tafsir. He claims that while interpreting the Quran with hadiths, the hadiths should be taken from the imams of the Ahl al-Bayt, not from the sahabe. Tabâtabâî who defended Imamiyya-İsnâ Aşeriyye belief principles in al-Mîzân correlated some ayat in his exegesis with Ehlibeyt removing them from his siyak-sibak. He tried to get his religious faith and especially imamate approved by the Quran. The mufessir used the Sunni sources and frequently criticized the Sunni scholars. Mufessir’s conception of the Quran influenced the geography in which he lived, his family, his scientific personality, his philosophy, his sect and his understanding of Sunnah. The mufessir has a unique understanding of the Quran. According to him, the Quran is permanent, universal, encompasses all the human life, is a deed of prophethood, is associated with other sciences and has not been defaced.


Tabâtabâî; al-Mîzân; Shia; İmâmiyye-İsnâ; Aşeriyye; Quran’s tafsir with the Quran

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TURJAS, ISSN: 2667-4491

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