https://tavil.quran.ac.ir/ Quranic comentations en daily 1 Wed, 21 Jan 2026 00:00:00 +0330 Wed, 21 Jan 2026 00:00:00 +0330 https://tavil.quran.ac.ir/article_235873.html Surah Al-Fajr, rich in divine oaths, cautionary narratives of past tyrannical nations, and descriptions of the Hereafter, has consistently been a focal point for exegetes. Comprehending the profound layers of meaning within this Surah, particularly within the framework of the deep Quranic understanding manifested in Imami (Shi'a) narrative sources, necessitates extensive analysis. This research employs a critical-hermeneutical approach to analyze the exegetical and esoteric (ta'wili) dimensions of Surah Al-Fajr. For this purpose, thirty narrations extracted from Tafsir Nur al-Thaqalayn, considered one of the most comprehensive Hadith-based Imami Quranic commentaries, have been studied. The findings indicate that the transmitted narrations and the exegetical tradition of the Imamiyya encompass a broad spectrum, ranging from linguistic and historical explanations to profound theological, Imamic and contextual esoteric interpretations. This study emphasizes the distinction between tafsir (exegesis) in clarifying the apparent meanings and ta'wil in unveiling hidden meanings and resolving theological dilemmas (such as esoteric interpretations concerning divine transcendence and the infallibility of prophets). Furthermore, the application of the principle of jary wa taṭbīq is highlighted as a central function within these narrations, extending to various dimensions: exemplary ethical, and historical-political . The results attest that these narrations provide a coherent and dynamic framework for a profound understanding of Quranic teachings in the realms of epistemology, monotheism, eschatology, and the human being's place in existence, thus revealing the unparalleled depth of this interpretive heritage within the Imami narrative school https://tavil.quran.ac.ir/article_236066.html In the teachings of the Ahl al-Bayt (peace be upon them), interpretive narratives hold a special status as an important tool for understanding the divine intent. However, the role of interpretive rules in comprehending key Qur'anic concepts such as "Ḍalāl" has received less attention. This issue has posed a challenge to accessing a portion of Qur'anic knowledge. The present research, using a descriptive-analytical method, examines the semantic levels of the word "Ḍalāl" in the verses cited by Kulaynī in the book Al-Kāfī. The findings of this research clearly show that the concept of "Ḍalāl" in the Noble Qur'an has a coherent and multi-layered semantic structure that can only be grasped through a comprehensive approach to different semantic levels (apparent, esoteric, and exemplificative). The conducted analyses confirm that the central core meaning of "Ḍalāl" is the denial of monotheism and the rejection of prophethood, and other instances of misguidance are, in a way, traceable back to these two principles. Consequently, it can be emphasized that the primary and ultimate instance of misguidance is deviation from monotheism and prophethood. This study further reveals the necessity of employing interpretive rules and multi-level exegesis for an accurate and profound understanding of such key concepts in the Noble Qur'an. https://tavil.quran.ac.ir/article_236729.html Sometimes, misunderstanding the verses of the Quran and the deviation in understanding their true meaning and limiting knowledge to the apparent meaning of the verses leads to epistemological deviation and in some cases leads to misunderstanding at the level of the principles of religion and monotheism. Therefore, although it is possible to be satisfied with interpretation in a number of verses, in others it is necessary to go beyond interpretation and reach interpretation. In the Holy Quran, some verses have an interpretative and apparent meaning and some also have an inner and true meaning, which is called interpretation. One of these interpretative verses is the verse "4 Hadid", which is unanimously interpreted by the most important Shiite and Sunni commentators. However, the interpretation of the verse "4 Surah Hadid" has not been examined and criticized in the form of an independent study so far; therefore, an attempt is made to evaluate the interpretive concepts of this verse by presenting the views of Muslim scholars in the field of exegetical sciences and to reach a correct view by comparing different opinions and criticizing and analyzing them. Therefore, the present study, which was written using an analytical-descriptive method, seeks to answer the question of what is the interpretation of the word "companion" in the above verse? According to Islamic commentators, this word has multiple interpretive meanings, the most important of which are examined in this study. Accordingly, all commentators disagree with "companion" meaning "physical companionship", https://tavil.quran.ac.ir/article_236758.html Commentators have presented different views in interpreting the initial verses of Surah Ar-Rahman, especially the word “bayan” in verse 4 of this Surah. Most commentators have interpreted this word as speech, speaking, understanding, and understanding. In this study, which was conducted using a descriptive-analytical method and library resources; by examining the chain of transmission and jurisprudence of hadith, another meaning of the word “bayan” in this Surah has been presented. The aforementioned narration has been narrated in two ways in the books Basa’ir al-Darajat and Tafsir al-Qummi and has been reflected in Shia hadith and exegetical sources. The results of the study are that, although commentators have interpreted the meaning of the word “bayan” in verse 4 of Surah Ar-Rahman to mean topics such as: speech, speech, understanding, understanding, oratory, etc. However, since the Quran is multifaceted and its words can bear multiple meanings, another meaning can be attributed to it by citing the narration of Imam Reza (AS); This meaning is the interpretation of the verse, not its commentary. Based on the content of this narration, the word “al-Bayyan” refers to a collection of revelations that, like the Holy Quran, were revealed by God to the Holy Prophet (PBUH), and the Prophet (PBUH) taught all of that content to the Commander of the Faithful (PBUH). This meaning is mentioned more clearly in verse 19 of Surah al-Qiyamah: “Then indeed, upon us is its explanation.” Other narrations from Imam Ali (PBUH) and the pure Imams (PBUH) also confirm this meaning. https://tavil.quran.ac.ir/article_236868.html Ta'wīl (hermeneutical interpretation), as a process aimed at moving beyond the apparent meaning (dēlālat al-ẓāhir) of the sacred text towards deeper meanings, has been a central source of tension and intellectual evolution throughout the history of Islamic theological thought. This study, employing an analytical-comparative approach, argues that the stance adopted by various theological schools (Ẓāhirīs, Mu'tazila, Imāmiyya, and Ash'arīs) concerning Ta'wīl directly reflects the epistemological relationship between the two sources of knowledge: 'Aql (Reason) and Naql (Scriptural Transmission) within each school. The findings demonstrate that the Ẓāhirīs (Literalists), by granting absolute priority to the "literal meaning of the text" (ẓāhir al-naṣṣ), deem any form of Ta'wīl as innovation (bid'a). Conversely, the Mu'tazila, by establishing the supremacy of 'Aql, consider Ta'wīl a logical necessity for the Tanzīh (transcendence) of the Divine Essence and the resolution of apparent textual contradictions. Meanwhile, the Imāmiyya (Twelver Shī'a) employ Ta'wīl within a methodical framework based on a two-way interaction between "Reason and Infallible Transmission," viewing it as a specialized matter requiring recourse to the "Deeply Rooted in Knowledge" (rāsikhūn fī al-'ilm). The Ash'arī school, emerging initially with a literalist tendency against the Mu'tazila, underwent a significant historical transformation, gradually moving from a position of Tafwīḍ (delegation of meaning) towards rational Ta'wīl. This article ultimately concludes that the conflict over Ta'wīl is, in its essence, the manifestation of the fundamental and dynamic tension between the two authoritative sources of knowledge—Revelation and Reason—in the history of Islamic theological reflection. https://tavil.quran.ac.ir/article_237174.html The verses related to the "Throne" in the Holy Quran are considered one of the problematic verses of the Quran and therefore have always been examined based on the different approaches of the commentators of the sects. This research, in the field of collecting and combining data, using the content analysis method and using the MAXQDA software and the statistical community of interpretation and interpretation of the verses of the Throne in the Holy Quran and adopting a comparative and critical method in the field of analysis, has only examined the issue of the relationship of the Throne with the divine names and attributes from the perspective of the commentators of the sects and has concluded that in the Salafi and Mushabhi perspectives, the Throne is the place of the essence of God, while the Ash'arites and Mu'tazilites do not believe in a relationship between the Throne and the names and attributes of God. From the perspective of Allameh Tabataba'i, the Throne has a generative reality that is the place of issuing sustenance and acts of divine general goodness on the system of existence. Therefore, the attributes of "generosity", "mercy" and "lordship" are the source of the issuance of these blessings, and the absolute "knowledge" and "power" of God are the requirements of this place. On the other hand, since it is an exclusive place, it has the attributes of "unity", "greatness" and "glory". https://tavil.quran.ac.ir/article_237225.html Sheikh Tusi is among the famous and prolific scholars of the fourth century AH. In the fields of exegesis, he is one of the founders of the Shi'i ijtihadi exegesis. This research, using a descriptive-analytical method, seeks to examine the principles and criteria of ta'wīl from Sheikh Tusi's perspective. The investigation shows that from this scholar's viewpoint, ta'wīl is more specific than tafsīr. The criterion for the acceptance of ta'wīl from his perspective is the consensus of the exegetes and its non-imitative nature. A systematic ta'wīl is one that has authentic linguistic, historical, hadith-based, and narrative evidence. Through the study of Sheikh Tusi's ta'wīl—especially in his commentary on the Qur'an—one can comprehend his rational logic in understanding religion. He places ta'wīl within the framework of reason, the rules of the Arabic language, authentic tradition, and definitive evidence. His principles prevent arbitrary interpretations and have a foundational role in Shi'i exegesis. This research shows that re-reading Sheikh Tusi's principles of ta'wīl can be constructive for the contemporary understanding of the Qur'an and Shi'i hermeneutics and help exegetes to establish a balance between the outward (ẓāhir) and inward (bāṭin) aspects of the verses. His principles still serve as an authoritative and inspiring reference in exegetical studies. https://tavil.quran.ac.ir/article_238109.html The interpretation of the term "Bani Israel" (Children of Israel) in verse 47 of Surah Al-Baqarah marks one of the most profound hermeneutic rifts in the Islamic exegetical tradition. This study, employing a genealogical approach and qualitative content analysis, dissects the roots of this schism between two rival paradigms: historical reading and esoteric exegesis (Taʾwīl). The central problem of the research moves beyond a mere report of opinions to analyze the epistemological foundations that have led to the production of two contradictory meanings from a single text.The findings indicate that the historical paradigm, by relying on principles such as the primacy of the apparent meaning (zahir) and contextual authority (siyāq), regards "Bani Israel" as a concrete and past-oriented referent. This approach, in addition to its narrative function, has also been utilized in theological polemics. In contrast, the esoteric paradigm shifts the locus of interpretive authority from the text to the infallible Imam, transcending the primary denotation and interpreting "Bani Israel" as Āl Muhammad (the progeny of Muhammad) based on hadith. This approach also redefines the entire history of that nation into an archetype and a trans-historical model for explaining the identity and spiritual stations of its esoteric referent, using a metaphorical logic. Ultimately, this research argues that the root of this rift lies in the fundamental duality concerning the locus of interpretive authority (text-centrism vs. Imam-centrism) and the philosophy of history (event-based vs. archetypal-based). https://tavil.quran.ac.ir/article_238315.html The aim of this research is to investigate the role of different readings of the Holy Quran in expanding the meaning of the verses, using a sociolinguistic approach. This approach pays attention to the relationship between language and social context and can open new horizons in analyzing the semantic layers of the Quran, especially from the perspective of different readings. The main question of the article is: How can different readings help in the production of meaning and deepening the significance of Quranic verses in the form of linguistic, phonetic, and contextual structures? The research method is descriptive-analytical. The data are selected from sample recitations of prominent contemporary reciters such as Mustafa Ismail, Abdul Basit, Shahat Anwar, and others. The analyzes are based on key concepts of sociolinguistics such as word collocation, the role of linguistic and social context, and meaning-making mechanisms. The findings show that reciters consciously engineer the meaning, emotion, and message of the verses with precision by using different readings - whether famous or rare. In many cases, these differences not only cause phonetic differences, but also create the basis for producing meaning and a deeper experience of listening to the Quran for the audience.‬ https://tavil.quran.ac.ir/article_238475.html dimensions, it can be said that two basic opposing views can be seen on this issue: one is the opinion of those who believe that humans, due to their high cognitive ability and capacity, are capable of recognizing the divine names and attributes and their lofty meanings, and on the other hand, some believe that humans do not have the power to understand the divine essence and attributes and it is necessary to leave their understanding to His people. Allamah Tabataba'i, the author of Tafsir al-Mizan, is one of the defenders of the first theory, and Rashid Reza, the author of Tafsir al-Manar, is one of the followers of the second group; This article, using the method of content analysis and data collection in a library manner and a descriptive, explanatory and comparative approach, first extracted the foundations and principles of the two commentators on the issue by stating the main statements and then analyzed the interpretative perspectives of the two commentators. Rashid Reza, relying on the foundations of the Salafis and opposing interpretationism and relying on the appearances of the Quran, denying the permissible existence in the Quran and saying that God shares with people in attributes and the spiritual differences of attributes, believes in the impossibility of knowing the divine names and attributes, and Allama Tabataba'i, believing in the school of Ahl al-Bayt (AS) and Shiite principles, believes in the possibility of knowing the divine na https://tavil.quran.ac.ir/article_236849.html Abstract Verse 40 of Surah Al-Baqarah, despite its historical appearance, has become the focal point of one of the deepest hermeneutical divergences in the Islamic world. This study, using a qualitative and comparative content analysis method, examines the epistemological foundations of this exegetical discrepancy in interpreting the "covenant" as "guardianship" in the Imami tradition and as "prophethood" in the Sunni tradition. The research findings indicate that this schism is rooted in the conflict between two ultimate sources of authority for understanding the sacred text. The Imami tradition, by relying on the knowledge-giving authority of the exegetical narrative, considers the Hadith of the Infallible as a ruling source that reveals the inner meaning of the Quran, elevating the meaning from the historical level to a fundamental truth (guardianship). This interpretive approach has an intra-discourse function in theological identity-building. In contrast, the Sunni tradition, adhering to the primacy of context and intra-textual evidence, entrusts the ultimate authority to the Quranic text itself, and conditions any understanding on its compatibility with its outward form and historical context. This text-centric approach, which leads to the interpretation of the covenant as prophethood, serves an extra-discourse function in proving the righteousness of Islam against the People of the Book. Ultimately, this article concludes that the existing discrepancy is more a fundamental dispute over methodology and authority in exegesis than a quarrel over the meaning of a single word, reflecting two distinct hermeneutical systems in the history of Islamic thought https://tavil.quran.ac.ir/article_238473.html This article examines and criticizes the interpretations related to the first verse of Surah Maryam and its connection to the event of Ashura. The verse "Kahiyas" at the beginning of Surah Maryam has been interpreted in some hadiths in the books of narrations, which relate it to Imam Hussein (AS) and the event of Karbala. The aim of this article is to use the method of interpretation to examine the chain of custody and text of different interpretations from the perspectives of Shiites and Sunnis, in order to make a fundamental comparison of the interpretative narrations in this field with a complete understanding. The studies show that, given the serious criticisms in this field, the lack of mention of this narration in the interpretations of the leading scholars of the sects, and its mention only in some Shiite interpretations, brings serious criticism to this narration, and the lack of argumentation by great exegetical scholars to this narration proves its inauthenticity. This narration is a weak and unreliable narration, and this interpretation of the verse cannot be relied upon. https://tavil.quran.ac.ir/article_239969.html Among the Qur'anic passages, which commeentators differ in their interpretation, is the phrase Sab'an meen al-Mathani, It is in verse87 of Surah Hejr. This surah is Meccan and the general atmosphere that governs it shows that the Prophet(PBUH) was the target of unkindness in those days and this issue could have reduced his powers in carrying out his mission. Therefore, it is necessary forGod to support them; In this way, he blessed them and equipped them with two powers of Sab'an meen al-Mathani and al-Quran al-Azim. Most of the commeentators have considered the "al-Quran al-Azim" as "the whole Qur'an"; Also, the examination of the interpretations in different historical periods shows, in total, two meanings of "Fatiha-al-Kitab" and "Sab-e-Teval" for the word "Sab'an"; And the three repeated meanings, the praise of God and the whole Quran for the word "al-Mathani", have many fans. However, regarding the words "Sab'an" and "al-Mathani", various interpretations have been presented, and the descriptive-analytical analysis of these views until reaching the correct view is considered the issue of the present article. Therefore, the letter "meen "in "Sab'an meen al-Mathani "is "بیانیه", and in this case, the word "Sab'an" will be" al-Mathani; "ontheotherhand, "al-Mathani" has also been interpreted as "Ahl al-Bayt (a.s.)" in the narrations and statemeents of the hadith scholars. Therefore, the result of these results will create the combination of "Al-Saba’ al-Muthani", whose interpretive meaning is "Ahlal-Bayt(a.s.)". Obviously, this type of interpretation, due to its reliance on narrations, isnot considered a manifestation whimsical and far-fetched interpretations. https://tavil.quran.ac.ir/article_241926.html «Abstract  "Interpretation of the Qur’an" is one of the foundational concepts in exegetical studies which, due to the diversity of its usages and meanings, has consistently been accompanied by theoretical ambiguity and distribution of opinion among commentators. One manifestation of this ambiguity concerns what exegetes intend by interpretation and how it relates to concepts such as exegesis, occasions of revelation, and application and extension. ʿAlī ibn Ibrāhīm al-Qummī is among the exegetes who proposed a fourfold classification for the interpretation of Qur’anic verses. However, a precise semantic analysis of these categories and their function within his exegetical approach has not yet been undertaken. Accordingly, the present study aims to clarify the semantics of the types of interpretation in Tafsīr al-Qummī and to elucidate their role in understanding his interpretive methodology. The research employs a library-based method for data collection, documentary citation for referencing sources, and a descriptive-analytical approach for examining and analyzing the issues. The findings indicate that al-Qummī’s four meanings, "Interpretation within Revelation,"  "Interpretation alongside Revelation," "Interpretation before revelation," and "Interpretation after revelation," respectively correspond to "Explicit Text," "Exegesis," "Occasions of revelation," and "Application and extension." The first meaning is associated with the clear and decisive verses (Muḥkam), while the other meanings relate to various aspects of verbal and semantic ambiguous verses (Mutashābih). The central role of the impeccable Imam (AS) in three of the four types is among the findings, indicating that Interpretation without the authority of the Imamate remains incomplete or impossible. https://tavil.quran.ac.ir/article_242019.html This research seeks to examine and analyze interpretive-hermeneutical theories related to the phrase “Huda lill-Muttaqiin” in the Holy Quran, focusing on Shiite perspectives and extracting different semantic dimensions of guidance and its relationship with concepts such as Ahl al-Bayt (AS), fitrat, Sharia, and absolute guardianship. The research method was conducted with a qualitative and analytical-interpretive approach. The data were collected through a review of authentic Shiite interpretations and works related to Shiite wisdom and mysticism, and were examined and interpreted using the content analysis method. The findings of this study show that in the interpretation of “Huda for the Pious,” guidance does not simply mean mental awareness, but rather an existential connection with the Ahl al-Bayt (AS), a success in preserving nature and avoiding doubts about faith, a spiritual connection with divine choice, a process from nature to law, the unity of path and destination, and finally a journey from the heart to absolute guardianship. Also, the guidance of the Holy Quran has been examined as an effective existence from mental implication to existential realization. The interpretative theories in the interpretation of “Huda for the Pious” reveal deep and broad dimensions of divine guidance and show that guidance, beyond awareness and knowledge, is an evolutionary and spiritual process that leads the believer towards perfection and divine closeness. https://tavil.quran.ac.ir/article_242020.html The psychological miracle of the Quran, as a less explored dimension of the miracle of this divine book, with a profound impact on the psyche of the individual and society, provides a novel field for research. The view of Karen Armstrong, a prominent Western religious scholar, who considers the Quran to be a living and reactive text, along with modern Islamic theories, creates a necessity for a comparative analysis of this phenomenon. The aim of this research is to interpret the psychological miracle of the Quran in the light of Karen Armstrong's hermeneutics and Islamic theology, with an emphasis on the emotional, cognitive, and existential aspects of the verses. The research, with a qualitative and analytical approach, uses the method of content analysis of Armstrong's works ("History of God", "Muhammad: A Prophet for Our Time") and Islamic sources ("Al-Mizan", "Tafsir Al-Namneh" and other authentic and authentic exegetical and Islamic sources) and provides an interdisciplinary framework by analyzing various verses. The findings show that Armstrong, citing verses such as “O mankind, there has come to you a sermon from your Lord” (Yunus/57), considers the Quran as a factor for healing the soul and creating a mystical experience, and emphasizes verses of fear, glad tidings, and stories, but pays less attention to the nature of revelation. In contrast, Islamic theories, with verses such as “And seek help through patience and prayer” (Baqarah/45), attribute psychological effects to divine guidance and emphasize resilience and social reform. https://tavil.quran.ac.ir/article_242023.html Given the special status of Paul Ricoeur's hermeneutic theory in discovering hidden layers of meaning and its widespread influence on contemporary interpretive studies, the main issue of this research is to examine the possibility of aligning the foundations of this theory with the purpose and function of narratives of ta'wil in Islamic thought. Using a descriptive-analytical method and a comparative approach, this research compares seven prominent narratives of ta'wil interpreted by Ayatollah Javadi Amoli within the framework of Ricoeur's theory. The findings indicate that the narratives of ta'wil in Ayatollah Javadi Amoli's thought carry fixed and divine meanings, while Ricoeur's hermeneutics emphasizes the construction of meaning within the textual process. The conclusion indicates that despite apparent commonalities in attention to multiple levels of meaning, the two viewpoints are in opposition. Ricoeur's hermeneutics, centered on the reader and the construction of meaning, stands in contrast to ta'wil, which is centered on the text and the discovery of fixed truth. This methodical process ultimately reveals the limitations of the hermeneutic approach in dealing with revelatory texts. https://tavil.quran.ac.ir/article_242069.html One of the topics of theological debate among Islamic theologians and commentators is the issue of seeing and not seeing God. The origin of this debate is based on the adherence to the appearances of some verses of the Quran. Among the verses that advise the seeing of God, the present article has investigated and examined two verses of Surah Al-A'raf 143 and 103 of An'am and the views of two prominent scholars; Fakhr Razi and Javadi Amoli on this matter. Accordingly, it seems that Fakhr Razi accepts visual vision by citing the appearances of the verses and by interpreting and interpreting the verses of vision, he believes that this vision does not require the physical existence of God. On the other hand, Professor Javadi Amoli, with a special interpretation and along with preserving the appearances of the verses and the apparent contradiction of the verses, considers vision and not seeing to be a summation. Using a descriptive-analytical method, after collecting the theological opinions https://tavil.quran.ac.ir/article_242360.html The present study, with an analytical-comparative approach, examines similar verses and news attributes in the three schools of theology: the Imamiyyah, Mu'tazilah, and Ash'arites. By focusing on the concept of "interpretation," it shows that their differences are rooted in the differences in linguistic mechanisms and rhetorical styles. For this purpose, four key verses including "Istwa'," "Yadullah," "Ru'yah," and "Muji'a" have been selected as examples. The findings indicate that the Mu'tazilah, relying on self-founded reason, use transformative interpretation based on metaphor and metaphor. The Ash'arites, giving priority to the appearance of the text, choose the strategy of proving meaning along with suspending quality. The Imamiyyah, focusing on the infallible narration, also use allusion and tafwid as a method to guide meaning. These patterns indicate the stability of the method and the direct connection of rhetorical style with the epistemological foundations of each school. The main achievement of the research is to correct the common bipolar image of "interpretation and non-interpretation" and to present a new understanding of interpretation as a disciplined phenomenon dependent on the specific linguistic logic of each school. This analytical framework can open new horizons in the study of the interpretation of the Quran and the analysis of interpretative differences. https://tavil.quran.ac.ir/article_242445.html This study examines how the application of Ta’wil in the Imami and Ismaili traditions reflects their fundamental divergences regarding the authority of religious knowledge, the relationship between reason (‘aql) and revelation (naql), and the status of the exoteric (zāhir) and esoteric (bāṭin). Using a descriptive-analytical and comparative method, it analyzes patterns of Qur’anic Ta’wil in two major fifth-century AH works: Al-Tibyān by Shaykh al-Tusi and Wajh-i Dīn by Nasir Khusraw. The research identifies the theoretical underpinnings of Ta’wil in each text, evaluates the authors’ methodological consistency, and considers the impact of socio-historical contexts on their hermeneutical approaches. Findings show that in Al-Tibyān, Ta’wil operates within an Imami rationalist framework grounded in linguistic principles and transmitted tradition, while preserving the boundaries of Shari‘a—a method Shaykh al-Tusi consistently follows. In contrast, Nasir Khusraw in Wajh-i Dīn pursues Ta’wil through a symbolic, hierarchical model shaped by Ismaili philosophy, centered on the Imam’s teaching authority. Here, naql shifts from hadith-based tradition to an Imam-centered pedagogical tradition, with emphasis on numerical symbolism and esoteric codes. The comparison reveals that the divergence between the two approaches stems less from accepting or rejecting reason and revelation than from differing conceptions of the authority governing Ta’wil and its relation to the exoteric dimension of Shari‘a in Imami and Ismaili thought.