Alhassanain(p) Network for Heritage and Islamic Thought

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Islamic Thought

Author: AlBalagh Foundation

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Table of Contents

Forward 5

Introduction 6

Definition Of Thought 8

Islamic Thinking: 10

A. Islamic Thinking: 11

B. Islamic Thought: 12

Sources of Islamic Thought 13

2. Secondary Sources, including: 14

1. Primary Sources: 15

A. The Holy Qur'an: 15

Interpretation Methods: 20

1. Interpretation: 21

2. Mode Expression: 22

Qur'anic Method Of Interpretation 23

Revelation Causes 26

Practical Steps: 27

B. The Sacred Sunnah (of the Prophet): 28

C. The Mind: 30

D. Consensus: 33

2. Secondary Sources: 34

Features of Islamic Thought 35

1. Mental trend: 36

2. Extension and Inclusiveness: 37

3. Activity and Dynamism: 38

4. The Existence of Limited Standards and Precepts (Commitments): 39

5. Originality: 41

For the Sake of Fulfilling the Intellectual Originality 46

6. Ability of Growth and Fertility: 47

7. Unity and Association: 49

Endnotes 50

Forward

Praisebe to Allah, the Cherisher and Sustainer of the Worlds.

Peace and prayer be upon Mohammad and his generous and pure progeny. For every principle and belief or religion it has its own certain method in thinking, that leads to a set of concepts and thought which form that belief, principle and religion or of what is derived from them. Therefore, any deviation that may occurin the thinking process or to go far from the thought sources of that belief, will lead to farther and more deviated results than it.

Of course, this is the main reason behind all that we have seen of present- day deviated thoughts and culture which are not original and are in books, magazines, and newspapers; moreover, those which are being broadcasted by the media services. All that,first of all , happened due to the ignoring or carelessness of the writers and authors to Islamic Thought sources and its method and characteristics, as well as, the ways of its education.

So , thought is due, in its outcomes, to the firstpreceeded premises which is called a thinking process, and as usual the outcome goes after even its worst premises.So , to rebuild the cultural and ideological situation, we should first understand Islamic Thought and probe deeply into its method of thinking.Also , we must thoroughly realize how to distinguish between the original Islamic Thought and the bogus one; whether it pretends to be in Islamic uniform or hides its factual identity in scientific, objective or neutral clothing and, so on.

Nowadays, we see that our nation is in a necessary need of the right Islamic thought which is deduced by the Holy Qur'an andSunnah of the Prophet, and which is without any kind of defects or marvels in order to restore its Islamic glory on the basis of strong and original foundations, as well as, to build other, different aspects of its life according to Allah's Will. And, also, to establish its lofty civilization with the following blessed slogan; Neither East, Nor West. With regard to the constant method of the Al-Balagh Foundation in explaining the concepts of Islam and spreading the genuine knowledge among people, it is anhonour to present this book about Islamic Thought studies and its general features.

We say our final invocation; Allah be praised, the Cherisher and Sustainer of the Worlds.

Al-Balagh Foundation

Introduction

“AndWe did not send before you any, but men to whom We sent revelation-so ask the followers of the Reminder if you do not know-with clear arguments and scriptures; and We have revealed to you the Reminder that you may make clear to men what has been revealed to them, and that happily they may reflect.” Holy Qur'an (16:44)

Thinking and matters of thought, being considered with all other matters or knowledgeable and cultural products that connect with it, is one of the most important and serious subjects in a Muslim's life due to the active influence on man's mind and his knowledge, as well as, the belief in Allah.

Also , it can exactly specify the nation's identity and its social and cultural personality, as well as, its missionary affiliation along with developing its social and civilized life. So, at the dawn of its revelation and earlier beginning of its vocation Islam has been concerned, much, with knowledge and science when considering the obtaining of science, as a kind of Jihad (a holy war) and it is a kind of worship to study, as well as, to learn is a charity.

But , moreover, to learn some branches of science and knowledge is regarded as an individual duty, such as, the knowledge of Allah (praise the Lord) and other worships which are compulsory to be performed. Furthermore, Islam considers some branches of science as a sufficient necessity like diligence inShar'iah (Islamic Laws) and learning all facets of science and knowledge thatare needed by society.

The Holy Qur'an and the pureSunnah of the Prophet have urged Muslims to obtain and learn science.So, the first five verses of the Holy Qur'an that were revealed to Allah's honest Messenger at `Hiraa ' Cave' spurred people on to the importance of reading, as well as, reminds them of the grace of creation and the bringing into being from non-existence, so that to make man understand full well that ignorance means death and non-existence while on the contrary, science is a life and existence as the Qur'an says:

“Read in the name of your LordWho created. He created man from a clot. Read and your Lordis most Honorable Who taught (to write) with the pen. Taught man what he knew not.” Holy Qur'an (96:1-5)

As mentioned in the history books, the first who used the pen and taught others to write with it, was one of Allah's Prophets namedEdrees (a.s .).The Holy Qur'an has ordered the human being to think, understand and be aware in order to widen his horizons of thought and to stir his mind for emerging him from the thoughtless, motionlessness and fossilization shell, as well as, blind imitation, in order to make him think scientifically for enriching his life with discoveries of mind and science and, also, his knowledge being increased about the universe and its great Creator for believing and worshiping Him with regard to the aware faith and alive thinking. As Allah (be He exalted) says:

“Thus does Allah make clear to you thesigns, that you may ponder.” Holy Qur'an (2:219)

“AndWe set forth there parables to men that they may reflect.” Holy Qur'an (59:21)

“Most surely there are signs in this for a people who reflect.” Holy Qur'an (39:42)

“Do they not reflect within themselves, Allah did not create the heavens and the earth and what is between them twain but with truth, and (for) an appointed term? And most surely most of the people are deniers of the meeting with their Lord.” Holy Qur'an (30:8)

It was narrated that the Messenger of Allah (a.s .) said:

“Allah enlightens a servant; he who heard my saying and learned it by heart or realized it and performed it as it was heard. Formay one be a bearer of jurisprudence, but, he is not a jurist, and may a person know jurisprudence better than one who is more juristic?” (1) Quoting Imam al-Sadiq - upon whom be peace - in another tradition, he says:

“Allah will never accept an act that does not associate with knowledge; and no knowledge but with action.So , the one who has knowledge, it will lead him to act and the one who does not work is no longer obtaining knowledge. Whereas, now, surely, belief comes to the same result in each other.” (2) It was stated that theSunnah of the Prophet has urged people to place great emphasis on thought,thinking and understanding. This point is indicated by the followingHadith which goes as follows:

“When Allah wishes for a servant to be well, He grants him an understanding of religion.” (3) It was related that al-Hassan al-Saiqel said, “I asked Abu-`Abdullah once about what people have related: `Thinking an hour is better than rising to pray in anight.'He replied, `Yes, Allah's Apostle said: `Thinking an hour is better than rising to pray in a night.'“ (4) And, also, the Commander of the Faithful, Ali, - upon whom be peace - said:

“Thinking leads to science and to act in accordance with it.” (5)

And he (a.s .) once said to his son Hassan (s.a .):

“There is no worship like thinking about Allah's creation.” (6) It was related from Imam al-Rida (s.a .) who said, “Worship does not mean a multitude of fasting and prayers, but, it is a multitude of contemplation on Allah's affairs.” (7)

At that, the one who investigates verses of the Holy Qur'an which talk about thought, consciousness, science, jurisprudence and intellect, will find that they are as a request which intends to free the mind from inactivity and to release the human's thinking to think thoroughly about nature, society, life and thought, then, he will be able to discover, invent and progress in degrees.

DefinitionOf Thought

If one looks through linguistic dictionaries, logical and scientificstudies which deal with the definition of thought and talk about it; he will see that there is a clear confinement and strict definition of thought in these studies and sciences.So , it is more useful, here, to offer many definitions for thought; as they have been related to some distinguished personalities of thought, science and language.

Al-Raghib al-Esfahani said: `Idea is a struck-power of convincing for science to reach to the known thing; and thinking is a wandering of that power in accordance with the mind's view which deals with the human being rather than animals. And that will be correct if it has an image being formed in the mind.' At that, itwas related :

`It is better to think of Allah's favors, not of His very essence for He is too exalted for being termed by any image'. As the Qur'an says:

“Thus does Allah make clear to you the signs that you may ponder.” Holy Qur'an (2:219)

A thoughtful man means thinking much.

Some men of letters havesaid: `The word `thought' is derived from a word meaning `rubbing'. Whereas with regard to meanings the word `thought' is being used for giving meaning in probing deeply into the cases and searching through them to reach theirtruth.' (8) And, also,Ibn Mandhoor said: `Thought is the taking up of the mind into athing.' (9)

The late Sheikh `Abbas Qommi has defined `thought' as follows: `Be aware that the essence of thinking is to ask for non-axiomatic science through premises which lead to it.And it was said: Thinking is a march of essence from the beginnings to the destinations; and it is closer to the view. And no one can ascend from defect to perfection without thismarch.' (10)

In another definition to `thought' given by Sheikh MuhammadRida al-Mudhaffar follows thus: `You know, as we have said before, that `thought' means to perform an intellectual process on given facts in order to reach to a demanded thing.'

The demanded thing is to know about the absent ignorance; and in another meaning `thought' is a mental movement from a known to an unknown thing.(11) Thus, that team of distinguished personalities have put before us the definition and expression of the word `thought' or `thinking'. By this, the fact of thinking becomes clear along with its diagnosedmeaning which is as follows: It is a mental motion and power of reason through which a man can discover things which are unknown to him and the aim is to be gained by his research. Due to this, all his knowledge,sciences and ideas, in life, will be developed.

According to what has been mentioned, we find ourselves able to reach a serious result, thus: Most surely Islam in its vocation for thinking means only science and knowledge, as well as, the discovery of codes that touch on thought, nature,society and life. Of course, that most surely gives life, Islamicknowledge and civilization a dynamic feature which is considered a development, growth, activity and continual secret that has an effect on human progress. Moreover, it isan immunity from collapse, as well as, historical stoppage and absence.

Islamic Thinking:

If that is thinking, in general, and a product of the thinking process together with its scientific outcome which we call `thought', then, we will stop around a fundamental cause which deals with the Islamic nation's life and its successive generation, as well as, in the life of human beings. That cause touches on Islamic thinking and thought, so what do we mean by eachone?

A. Islamic Thinking:

According to what we have said before about the definitions of `thought' and `thinking', it is suitable, here, to define `Islamic thinking', because every intellectual act and ideological activity has its method, and aims. Therefore, we have understood that thinking is no more than intellectualmotion which starts from a known thing and ends in the discovery of an unknown one.

If this intellectual motionpractises its role through the field of human knowledge like philosophy, jurisprudence, ethics, theology and theories of economics, politics, literatures, social psychology, philosophy of history and, etc., it willpractise its action as follows:

1. It starts moving from a limited feature of principles and premises due to the ideological field that moves in it.

2. It moves according to a certain way and method that agrees with the thinker's view and his mode of thinking.

3. It ends up always with the ideological results of a limited identity and characteristic.

But , if that thinking process starts moving away from Islamic methods and premises or it harmonizes well with the Islamic line, as well as, moves in accordance with the Islamic thinking method; it aims at obtaining results according to these premises and modes of thinking that it depends on.

Moreover, it has its target on the results of thinking being of the Islamic identity and quality; so, this thinking will be an Islamic one.And as thinking does not go in line with those three Islamicprinicples , we cannot describe it as an Islamic thought because, it has started from non-Islamic premises and moved due to non-Islamic thinking methods and surely arrived at a non-Islamic consequence.So , we can define Islamic thinking as follows:

Any mindful motion that movesas a result of Islamic rules and aims at obtaining a committed Islamic thought.

B. Islamic Thought:

After defining Islamic thinking wecan, then, define Islamic thought, thus: It is a group of knowledge and sciences that rely on principles and Islamic criteria.So , Islamic thought goes like this: It is produced by Islamic thinking that is in harmony with committed Islamic rules and criteria.And , by then, we will reach an essential conclusion with regard to a matter that gives full proof to both identity and feature of thought, culture, civilization and knowledge to be termed either as an Islamic or non-Islamic one; as it is incorrect to say that all things produced by Muslims are Islamic.

Whereas, only thought that is committed to Islamcan be called Islamic. And thisfact, also, can be applied to every artistic and literary product; as it has been applied in every mental product. But,nay ! We do not apply a name to the literary product as an Islamic literature unless it is committed by values and Islamic criteria; besides, having the nature and spirit of Islam.

In addition, to this, we cannot call every artbeing performed by Muslim artists as an Islamic art unless it deals only with values and Islamic criteria, as well as, to display them in full expression. As the Qur'an says:

“(Receive) the baptism of Allah, and who is better than Allah inbaptising ?and Him do we serve.” Holy Qur'an (2:138)

Sources of Islamic Thought

The source that ideas, notions, principles and values are taken from, determines the nature of thought and its identity and properties along with its ability to grow, contribute,influence and be active.And , in as much as it is alive, rich and generous; the thought will be known as rich and both its structure and organic unity are cohesive.Also , Islamic thought is characterized as a thought that proceeds from rich and abundant sources which give it all the elements of strength, invention and continual growth.So , we can divide the sources of Islamic thought into two parts:

1. Primary Sources, including:

A. The Holy Qur'an

B.Sunnah of the Prophet

C. The mind

D. Consensus (i.e., of Muslim scholars on legal questions)

2. Secondary Sources, including:

A. Religious jurists' personal opinions

B. Opinions of observed Islamic thinkers

1. Primary Sources:

A. The Holy Qur'an:

The Holy Qur'an is considered a source of thought and origin of understanding, knowledge, legislation and civilization; besides, it is a measure which can be used to determine error and correction on which Muslims can build their thought, civilization, culture, sciences and knowledge; in the field of jurisprudence, legislation, belief, philosophy, ethics, art, literature and all other kinds of knowledge, thought and culture.

The descending of the angel Gabriel, on the Arabianpeninsula , unto the Noble Messenger, Muhammad (a.s .), was a beginning of change and an all- inclusive social,civilizational and ideological conversion of beliefs.

So , in its revelation the Holy Qur'an has formed both a decisive, historical bend in the human beings' life and a recent starting point. Thus, the Holy Qur'an termed this totalcivilizational and historical conversion as a bringing out from utter darkness into light; from ignorance into knowledge and from death into life. The Almighty says:

“Alif Lam Ra. (This is) a Book which we have revealed to you that you may bring forth men, by their Lord's permission from utter darkness into light-to the Way of the Mighty, the Praised One.” Holy Qur'an (14:1)

“Is he who was dead then We raised him to life and made for him a light by which he walks among the people, like him whose likeness is that of one in utter darkness whence he cannot come forth? Thus, what they did was made fair seeming to the unbelievers.” Holy Qur'an (6:122)

So, theQur'anic capacity, amplitude and comprehensiveness that is found in its text, concept, and wide variety of the matters it addresses is considered an abundant source of ideas and a basic ingredient in making, directing and evaluating human knowledge to direct it to the straight path. Therefore, the relation between the Qur'an and Islamic Thoughtcan be summed up in the following two fundamental aspects:

1. The Holy Qur'an is a fountainhead and source of Islamic civilization,culture and thought in view of the capacity and comprehensiveness that it contains along with its scientific, cultural and ideological matter. Therefore, it can lay down the general principles and rules, as well as, the total framework of the Islamic Thought and knowledge; equally, the whole way of life. The revelation addressed the wide horizons of the Qur'an and its general treatment and comprehension of the subjects by including all rules of Islamic legislation,idea and knowledge.

The Holy Qur'an says:

“...and We have revealed the Book to you explaining, clearly, everything, and guidance, and mercy,... ” HolyQur'an( 16:89)

“And certainly We have explained, for men, in this Qur'an, every kind of similitude:... ” Holy Qur'an (17:89)

Imam Ali bin Hussein (upon them be peace) talked about the abundance of theQur'anic contents and richness of its scripture by saying: “Verses of the Holy Qur'an are like vaults; whenever they are opened one must look inside them.” (12) The Holy Qur'an is described by Imam Ali (a.s .), thus:

“And, then, the Qur'an has been revealed as a light; its lamps will never extinguish; it is a shining lamp of which its flames will never go out and like an ocean its bottom will not be reached and a method which errs not its way and a ray that will not darken its light and distinction; its evidence will not be null and void, as well as, it is an eloquence and its pillars will not be torn down.” (13)

Itwas related that Imam AliIbn Musa al-Rida (upon whom be peace) said:

“And, also, it has been related that Imam al-Sadiq (a.s .) said: `The Qur'an is ever-living and will never die. And, surely, it moves as do the night and day; similarly, it runs on a course as the sun and moon run, too; equally, it is applied to our last as well as to our first one.'“ (14) Imam AbuJa`far Muhammad al-Baqir (a.s .) has talked about the total, thoughtful comprehension and the vast extension of theQur'anic content, along with its stored treasure which is hidden in its depths, as saying:

“Surely, nothing will be left by Allah (Blessed and Exalted be He) which is needed by a nation; in that it was revealed by His Book and made clear to His Apostle (a.s .) and indeed has appointed a limit for everything and He set a punishment to whoever exceeds that limit.” (15) It was also related that al-ImamJa` afar bin Muhammad al-Sadiq (upon whom be peace) said:

“And no matter what two persons disagree about, but that the solution has its roots in Allah's Book. However, not within the immediate reach of men's minds.( 16) And, it was related that ImamJa`far Ibn Muhammad al-Sadiq (a.s .) said: “`Surely, Allah (Blessed and Exalted be He) has revealed the Qur'an to explain, clearly, everything. So, I swear, by Allah, to the highest degree that He has left out nothing, at all, which is needed by His servants.' For no servant can question: `If a subject has been exactly mentioned in the Qur'an; then, it was revealed by Allah.'“ (17)

Also , it was related from ImamJa`far al-Sadiq (a.s .) thus:

“There is nothing but, that it is referred to either in the Book orSunnah .” And so, we have come to diagnose theQur'anic stance on Islamic thought which is aninexaustible source and a spring which never dries up, as well as, it is a firm basis for thought, civilization and a fundamental of knowledge and culture.

Surely, the Holy Qur'an has laid the groundwork for the principles and the general faculties for committed Islamic Thought, as well as, the ideologicalmatter which are the links - free of time and place; besides, to establish the rules of the committed Islamic Thought.

And surely, for one to understand the Qur'an and to deduce the thought, as well as, the knowledge from Allah's Book one is in need of an Islamic mind that contains aQur'anic spirit and which realizes its ideological content; besides, one that has the ability to get to the bottom of the remote, profound depths of theQur'anic treasures; equally, to make a connection between the ideas and concepts which are mentioned in Allah's Book with the aim of reaching the goal.

2. In addition to this, the Holy Qur'an is a source of thought and knowledge; most surely, it is, also, a standard for Islamic Thought and a balancefor adjusting the correctness and to set up the thought rightfully .So , according to the Qur'an the reformation of thought, knowledge and culture has been carried out to be distinguished between correctness and error.So , as it is surely a source of thought and culture, it is a standard of rightness and originality, as well. As the Holy Qur'an says:

“...Then, if you quarrel about anything, refer it to Allah and the Apostle...”Holy Qur'an (4:59).

“...and He revealed with them the Book withtruth, that it might judge between people in that in which they differed...” Holy Qur'an (2:213)

“And when there comes to them news of security or fear, they spread it abroad, and if they had referred it to the Apostle and to those in authority among them, those among them who can search out the knowledge of it would have known it, and were it not for the grace of Allah upon you and His mercy, you would have certainly `And We did followed Satan, save a few.'“ Holy Quran (4:83)

“AndWe sent not before you any but men to whom We sent revelation - so ask the followers of the Reminder if you do not know- With clear arguments and scriptures. AndWe have revealed to you the Reminder that you may make clear to men what has been revealed to them, and that haply they may reflect.” Holy Qur'an (16:43-44)

Surely, Allah (Blessed and Exalted be He) has assured us that we must refer back to the Qur'an as a standard and scale for thought, knowledge and concepts of life, legislation, law and, etc., in order to mention the Islamic thinking and maintain the clarity of the spirit ofShari'a (Islamic Law). What is available inSunnah (of the Prophet) can support and prove this fundamental principle.

It was related of Abu AbdullahJa`far al-Sadiq , of his fathers, that Ali (a.s .) said:

“Over all right there is a truth, and over all rightness there is a light. So, whatever agrees with Allah's Book you have to accept it; and whatever disagrees withSunnah of the Prophet you have to reject it.” (18)

Al-Sadiq (a.s .) said to Muhammad bin Muslim:

“O, Muhammad! Whatever narration you hear whether narrated by a believer or a wicked person and which disagrees with the Qur'an, do not follow it.” (19) So, to commit to the Holy Qur'an andSunnah of the Prophet as a basis, measure and means of checking and evaluating thought, knowledge,culture and civilization is a way to obtain a certain guarantee for carrying out the ideological originality and keeping it from distortion, interpolation and dissolution. Whereas, these two sources (i.e., Holy Qur'an andSunnah ) have included rich and everlasting ideological wealth, as well as, bases and balances which never fail in any field of thought and knowledge, to accomplish examination, adjustment and evaluation; equally, to diagnose both error and right.

The Muslim men of knowledge, philosophers, thinkers,researchers and the masters of art and literature have enriched, in every field and art, the horizons of the human thought with committed Islamic ideas, knowledge and charity.

Also , they could discuss and put on trial all the anti-Islamic ideas, theories, philosophies and doctrines on the grounds of the Book andSunnah , as well as, the rules of committed minds.So , they have produced a unique Islamic ideological wealth and, at the same time, they could sort out the odd thought and the deviant; as well as the stray theories and opinions; they could diagnose the error, as well as, the right through the ideological product. The structure becomes integral, along with the specification of research, thinking, deduction, criticism, and establishing sound methods.

How Do We Derive Benefit FromQur'anic Text?

It is made clear by Muslim researchers,scholars and interpreters that theQur'anic text includes its own vocabularies, sentences, form and context and is in need of analytical study and exact, profound understanding.

The interpreters have laid down several foundations and methods to understand the Qur'an and illustrate its meanings, just as the scholars of essentials have laid down the proper principles and rules to understand the Qur'an and deal with its content,analysis and deduction.

The proper method has come up to a peak of completion and accuracy with the scholars of essentials of religious jurisprudence about how they would get benefit fromQur'anic ideas and concepts.So, they have discussed, in their research, the vocabularies, verbal evidences and the relation between the Book andSunnah , the way that put the deductive task of the Holy Qur'an in order, as well as, to tackle problems of deduction that may stand in the way of the religious jurist who is dealing with concepts, ideas andQur'anic content, such as, the indication of words, disagreement, the way benefits have been derived from concepts and the link between things that are public and private; restricted and unrestricted, summarized and detailed, abrogated and canceled, decisive and allegorical and, etc.

So , the scholars of religious essentials have set up their theory to deal with understanding the Qur'an on the basis of externalQur'anic evidence. Therefore, this proper method has differed from other methods of some interpreters who dealt with internalinterpretation which is free from evidence, such as, properSunnah or illustratedQur'anic text.

At the same time, the scholars of essentials have discussed the connection of the Qur'an withSunnah concerning its restriction to the absoluteness of the Qur'an and making its general meaning a private one.

And so , other aspects that have been fully researched by scholars of the essentials of religious jurisprudence in the field of beneficial ideas and verdicts, as well as, to deduce them from the Holy Qur'an.

The researcher and Islamic thinker who deals with the discovery of ideas, concepts, and theories in the fields of economics, politics, sociology, psychology, thought and, etc., is still in need of understanding, interpretation and significance methods, as well as, the proper rules that deal with understanding the Qur'an.It is necessary, here, to mention that theQur'anic interpretation and significance must not only be confined to the familiar way that deals either with the explanation of vocabularies or gives a separate interpretation for each verse in its place and within limits of its partial bounty; but we should go beyond extensive study and research that aims at producing integral and ideological cases, such as, political, social, cultural, moral, beliefs or lawful cases, etc.

So, we have to discuss and research into the subject by considering the action of the related verses upon each other; besides, we get the benefit of the cause of the revelation because, it is considered an illustrative source, as well as, a kind of enrichment to both ideas and concepts.So , it is necessary to go back to it in getting more benefit and to link allSunnah -stated illustrations that concern a subject on research with thisQur'anic bounty to reach a completed theory or thought that touches on the same subject.

Interpretation Methods:

The method (Nahj ) means: “a clear way”.( 20)

The method of interpretation is the way thatis followed by the interpreter to understand the Qur'an and discover its content. It is surely clear that interpretation and the interpreter-followed method has its prominent rolein obtainingQur'anic content and to stay with its originality .

So , the interpreter, with his interpretation-followed method has often placed the blame, unjustly, on theQur'anic text and concept, so, he acts playfully about it, according to his desire and personal opinion. It is more important, here, to explain the meaning of both interpretation and significance and remark that the researchers who deal withQur'anic sciences disagree with each other on the concept of interpretation and significance as some of them can discriminate between interpretation and significance where others cannot do so.( 21)

1. Interpretation:

SheikhTabrisi has defined `interpretation' as: `A revelation of what a difficult wordmeans.' (22) And, also, it was defined byAbul Qassim al-Kho'ie as follows: `It is an explanation of Allah's (be He exalted) intent of His Holy Book'.(23) Also,Allamah Tabataba'ie has defined `interpretation' as: `...an explanation ofQur'anic meanings of the verses and revealing their intents, as well as,contents.' (24)

2. Mode Expression:

According toTuraihi , mode expressionis: `Going back with speech by turning it away from its outward meaning to another specified one. It was derived from the word `ale-ya'ul , i.e., if it is referable andtracable to.' (25)

And it was defined by SheikhTabrisi as follows: `Turning back one of twoprobables to what is agreeable to theappearance.'(26) Whereas, the Qur'an is the source and fountainhead of thought and Islamic knowledge. So , it is natural for every man of knowledge and thought to refer to the Qur'an in either support of one's view with its verses and concepts or to `ladle out the bounty of its ocean.'

Owing to the evolving of variousknowledges and sciences like philosophy, theology,sufism and interior, as well as, exterior doctrines, the interpreting methods have been multiplied, as well.So , various social, economic and political beliefs, as well as, many natural sciences have come into existence nowadays which have accompanied many philosophies.

So , all these latest developments and persons of borne conviction have their effect on interpretation methods and the style of understanding the Qur'an and discovering its content. Of course, many interpretive doctrines and tendencies have laid the blame, unjustly, on the truth of the Qur'an. Therefore, in studying and interpreting the Qur'an, both reality and objectivity have disappeared through the crowd of this intellectual and methodical disturbance. During the age of the Prophet's companions, Muslims were following the exterior of the Qur'an and relying on its other verses in interpreting it or they went back to transmitted sayings ofSunnah .So , followers used the same method in understanding and interpreting the Qur'an, as well as, the transmitted sayings of the companions of the Prophet.

In interpreting the Qur'an, the well-known, contemporary scholars have depended on narrations left by the companions and followers of the Prophet dealing with whatis being misunderstood by them due to the familiar linguistic style. They do not give any role or space for the mind to acton .