According to the public relations office of the Research Institute for Islamic Culture and Thought, as reported by IQNA, Hujjat al-Islam Abdulkarim Bahjatpour, a faculty member of the Qur’anic Studies group at the institute, continued his series of interpretive sessions at the holy shrine of Hazrat Masoumeh (PBUH) on October 14, discussing the concept of “exegesis” in his descending commentary series.
Bahjatpour explained that one of the ambiguities in the field of exegesis lies in the very definition of the term “exegesis.” He noted that, traditionally, commentators define it as the removal of ambiguity from the words and phrases of the Quran and explaining the meanings of the verses. This means that verses contain various dimensions, one of which involves attention to the words and phrases themselves.
He added that this term is used alongside others such as *clarification* (Tabiin), *extension* (Jarī), *application* (Tatbīq), and *interpretation* (Ta’wīl). The term “exegesis” can be considered a nominal definition, as it refers both to a verbal action (to do exegesis) and to the result of that action (exegesis itself).
Bahjatpour further elaborated that in some cases, exegesis is understood as a broader category encompassing all methods of discovering the meanings and intentions of Quranic verses. For instance, in interpretive works such as *Noor al-Thaqalayn* and *Al-Burhan*, which focus on narrations, the second meaning—exegesis as a method for uncovering God’s true intent in the verses—is prioritized, rather than merely explaining words and phrases.
He also pointed out that, at times, exegesis involves modern-day application, identifying contemporary manifestations of concepts such as hypocrites, disbelievers, and the pious. For example, some might say that figures like Imam Khomeini, the late Dolabi, and Sheikh Rajabali Khayat were among the devout in recent times. Similarly, the deeper spiritual meanings of verses, such as when the Quran says, فلینظر الانسان الی طعامه “Let man look at his food,” could be interpreted as reflecting on one’s knowledge and parents, rather than merely physical sustenance. These esoteric meanings fall within the broader definition of exegesis.
Exegesis is a Methodical Process
Bahjatpour emphasized that exegesis is a methodical process, stating, “Exegesis is not something that can be achieved through just any approach.” The term *method* has two specific applications in this context. The first refers to the procedural aspect—how to approach exegesis, how to examine other verses, and how to incorporate narrations. It involves determining when to analyze the language and when to apply verses.
The second application of *method* pertains to the use of sources. In exegesis, what sources are utilized to resolve ambiguities and provide explanations? This could be through the help of the Quran itself, narrations, knowledge, or spiritual insight. Many commentators refer to this type of method when discussing the sources, which is why we hear references to Quranic exegesis that rely on the Quran itself, or others that rely on narrations or employ intellectual and traditional methods.
**Exegesis is Not Possible Without Ijtihad**
This commentator stressed that exegesis cannot be separated from *ijtihad* (independent reasoning). His teacher, Ayatollah Ma’refat, strongly emphasized that some degree of ijtihad is necessary in the process of exegesis, as it represents the commentator’s effort to comprehend the Quran’s messages. He clarified that this should not be seen as opposed to traditional exegesis because, in all forms of exegesis, ijtihad is present, though its intensity may vary.
Bahjatpour highlighted that the method of reaching exegesis of the Quran through the Quran itself is the most deeply rooted approach to engaging with the Quran. All commentators agree that the first step in exegesis should involve examining other verses, as some verses clarify others. Scholars like Raghib Isfahani, Qurashi, and Mostafavi have all worked extensively on the linguistic aspects of this approach. Another method involves paying attention to the context and structure of a verse within the surrounding verses.
**The Difference Between Thematic Exegesis and Quranic Exegesis**
The author of *Tanzeeli Exegesis Alongside Revelation* also clarified the difference between thematic exegesis and Quranic exegesis. He explained that when we engage in Quranic exegesis, we analyze a verse that contains ambiguity and attempt to clarify it by referring to other verses. In thematic exegesis, the focus is not on understanding a specific verse, but rather on gathering and organizing verses related to a particular subject to derive the Quran’s perspective on that topic. For example, we may have one or two verses on a subject, or sometimes up to one hundred verses.
Bahjatpour emphasized the importance of distinguishing between thematic exegesis and Quranic exegesis. He also noted Ayatollah Subhani’s opinion that thematic exegesis was originally equivalent to Quranic exegesis as articulated by the Imams (PBUH). However, Bahjatpour believes that there is a distinction between the two methods. He added that in Quranic exegesis, we do not rely on a single source—unlike the approach propagated by the second caliph, who famously declared, حسبنا کتابالله “The Book of God is sufficient for us.”
**The Quran is Not Intrinsically Ambiguous**
Bahjatpour clarified that the Quran itself is not inherently ambiguous; rather, ambiguities are external and arise due to our understanding. The Quran was revealed in clear Arabic (*Lisān ‘Arabī Mubeen*)لسان عربی مبین, so where we do not comprehend the meaning, it is due to our limitations, and when we haven’t uncovered all dimensions of a verse, we encounter ambiguity. When we reach exegesis of the Quran through the Quran, ambiguity does not lead us to defer understanding indefinitely. The Quran does not tell us that a verse is obscure and that we should wait for ten years to understand it; such an approach would leave everyone in confusion, which is not acceptable.
Bahjatpour explained that any ambiguities in the Quran would have either been clear to the people at the time of revelation or explained in previous verses. For example, Surah Al-Furqan (Surah 42) describes the characteristics of the servants of the Most Merciful (*Ibad al-Rahman*). If we ask, “Who is Al-Rahman, and what is his relationship with the servants?” the answers are explained in previous verses.
He also noted that in some cases, verses gradually provide explanations. For instance, Prophet Moses’ staff is described as a staff in one verse, and as a serpent or dragon in another. Similarly, when the Quran commands us to pray, it gradually provides additional instructions, such as performing prayer at specific times, with humility, and paying particular attention to the noon and afternoon prayers.
