Abstract:
Some Quranic scholars, echoing certain contemporary commentators through a specific reading of the 'Tibyan' verse and some traditions of the Ahl al-Bayt (as), have claimed that the exclusivity of the Quran being a 'Tibyan' of everything is reserved only for the Prophet (pbuh) and the Ahl al-Bayt (as). In contrast, the wise sage, the late Allamah Tabataba'i, in alignment with other commentators, while accepting the common reading of the aforementioned verse, provides firm evidence; including: contemplating the Quran, referring ambiguous verses to decisive ones, and the hierarchical nature of Quranic guidance. Firstly: he considers the indication of the Tibyan verse to be for everyone (those capable of contemplation and predisposed individuals) and for everything (the realm of guidance matters) through literal indication; secondly: he rejects the claim that the exclusivity of the Quran being a 'Tibyan' of everything is solely for the Prophet (pbuh) and the Ahl al-Bayt (as). The present writing, with an interpretive-analytical approach, critiques and elucidates the views of Allamah regarding the aforementioned theory.
Machine summary:
Now that reference has been made to the Quran being a 'Tibyan' and its enlightenment for everyone and everything, it can be clearly stated that the critique and analysis of the "theory of the exclusivity of the Quran being a Tibyan of everything for the Prophet and the Ahl al-Bayt()" from the perspective of Allameh Tabataba'i( is, first and foremost, derived from examining his discourse and thought regarding the concept and intent of the 'Tibyan' verse; therefore, the present writing, in a problem-oriented manner by posing two questions and through an interpretive-analytical approach, first examines the discourse of the late Allameh regarding the meaning of the Tibyan verse, and then, considering the principles obtained from the concept and intent of the aforementioned verse and some other evidences, has devoted itself to the critique and analysis of the theory claimed by some Quranic scholars; however, the two main questions are as follows: 1.
, concludes that Allameh has accepted the indication of the Tibyan verse for everyone (people of contemplation and intelligent individuals) and everything (the realm of guidance matters) through the literal indication and the apparent meaning of the words of the Holy Quran, and has proceeded to explicitly negate the aforementioned claim of exclusivity mentioned in the title of the article.
Aspects of Agreement between Allameh and other Commentators From Allameh's discourse in explaining the points related to the second part of the verse, his consensus with other commentators (Tusi 1409 AH: 6, 418; Zamakhshari, 1417 AH: 2, 628; Tabarsi, 1408 AH: 6, 381; Fakhr Razi, 1414 AH: 20, 98; Qurtubi, 1414 AH: 6, 42; Baydawi, 1408 AH: 1, 551; Alusi, 1414 AH: 8, 216; Andalusi, 1413 AH: 6, 582; Rashid, 1412: 7, 395; Ibn Ashur, 1384 AH: 14, 253; Zuhayli, 1418 AH: 14, 207; Makarem Shirazi et al.
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