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The Quranic term **"Rasikhūn fī al-ʿIlm"** (راسخون في العلم, "those firmly grounded in knowledge") from Surah Āl ʿImrān (3:7) has been interpreted diversely across Islamic schools of thought, reflecting theological, jurisprudential, and philosophical differences. Below is a structured analysis of these interpretations:
1. Sunni Schools
- General View:
- Emphasize scholarly expertise in Quranic exegesis (tafsīr) and Islamic sciences.
- Debate centers on whether "Rasikhūn" can interpret ambiguous (mutashābihāt) verses or merely affirm faith in them.
- Key Debates:
- Grammatical Pause (Waqf):
- Pause after "Allah": "None knows its interpretation except Allah." Here, scholars (Rasikhūn) humbly defer to divine knowledge, declaring belief without claiming to interpret ambiguities (Ashʿarī emphasis on divine transcendence).
- Pause after "Rasikhūn": "None knows its interpretation except Allah and those grounded in knowledge." This allows scholars limited interpretive authority (Māturīdī and some Ḥanbalīs).
- Authority: Mainstream Sunnism (Hanafī, Shāfiʿī, Mālikī, Hanbalī) generally permits qualified scholars (ulamā) to interpret ambiguities within textual and rational frameworks, avoiding esotericism.
2. Shia (Twelver/Imāmī) Interpretation
- **Imams as Rasikhūn**:
- The term refers exclusively to the divinely appointed Imams (e.g., ʿAlī and his successors), who possess inherited, infallible knowledge (ʿilm ladunī) to decode both literal and hidden (bāṭin) meanings.
- Ambiguous verses are resolved through the Imams’ guidance, reflecting Shia belief in their role as custodians of Quranic truth.
3. Sufi/Mystical Perspective
- **Spiritual Insight**:
- "Rasikhūn" are saints (awliyā) or mystics who attain knowledge through direct spiritual experience (kashf) and divine illumination.
- Ambiguities symbolize deeper truths accessible only via inner purification (tazkiyah) and esoteric (bāṭinī) interpretation.
4. Salafi/Literalist Approach
- **Early Scholars (Salaf)**:
- "Rasikhūn" are the first generations (Salaf al-Ṣāliḥ), whose understanding is uncontaminated by innovation (bidʿah).
- Reject esoteric or metaphorical interpretations, stressing literal adherence to the Quran and Sunnah.
5. Muʿtazili Rationalism
- **Role of Reason**:
- Emphasize rational analysis (ʿaql) alongside scripture.
- "Rasikhūn" are scholars using logic to resolve ambiguities, asserting that reason complements revelation.
6. Ismaili Shia
- **Imam’s Esoteric Role**:
- Similar to Twelvers but extend the Imam’s authority to esoteric (bāṭin) interpretations, viewing the Quran as layered with meanings accessible only through the Imam’s guidance.
**Theological Implications**
- **Ashʿarī vs. Māturīdī**:
- **Ashʿarīs**: Caution against overinterpreting ambiguities, prioritizing divine transcendence (tanzīh).
- **Māturīdīs**: Allow greater scope for reasoned interpretation, aligning with their emphasis on ʿaql (intellect).
**Conclusion**
The term "Rasikhūn fī al-ʿIlm" encapsulates core debates in Islamic thought:
- **Authority**: Who holds interpretive power—scholars, Imams, or mystics?
- **Epistemology**: How is knowledge acquired—through text, reason, or revelation?
- **Theology**: Balancing divine transcendence with human intellectual effort.
These interpretations reflect each school’s broader theological and philosophical commitments, illustrating the rich diversity within Islamic exegesis.
2 comments:
When Imam al-Baqir was asked the identity of the rasikhun fi’l-`ilm mentioned in (3:7), he replied:
“The foremost of them is God’s Messenger, for God taught him all that was revealed to him of the tanzil and the ta’wil and he knew the ta'wil of everything that was revealed to him, with no exception. After him, the legatees are the rasikhun who know its ta’wil in its entirety.”
Reference:- (Imam al-Baqir, cited in Qadi al-Numan's Da'a'im al-Islam).
The Koran (3:7) says: "But none knows its interpretation, save only God and those firmly rooted in knowledge (rasikhun fi'l ilm)."
Hazrat Imam Jafar Sadik said, "We are the people obedience to whom God has made obligatory, and we are the rasikhun fi'l ilm"
--Kitab al-Burhan fi tafsir al-Koran (1:21).
According to al-Safi fi tafsir kalam Allah al-wafi (1:21), once Imam Jafar Sadi said, "We are the rasikhun fi'l ilm, and we know the tawil of the Koran."
When Imam al-Baqir was asked the identity of the rasikhun fi’l-`ilm mentioned in (3:7), he replied:
“The foremost of them is God’s Messenger, for God taught him all that was revealed to him of the tanzil and the ta’wil and he knew the ta'wil of everything that was revealed to him, with no exception. After him, the legatees are the rasikhun who know its ta’wil in its entirety.”
Reference:- (Imam al-Baqir, cited in Qadi al-Numan's Da'a'im al-Islam).
The Koran (3:7) says: "But none knows its interpretation, save only God and those firmly rooted in knowledge (rasikhun fi'l ilm)."
Hazrat Imam Jafar Sadik said, "We are the people obedience to whom God has made obligatory, and we are the rasikhun fi'l ilm"
--Kitab al-Burhan fi tafsir al-Koran (1:21).
According to al-Safi fi tafsir kalam Allah al-wafi (1:21), once Imam Jafar Sadi said, "We are the rasikhun fi'l ilm, and we know the tawil of the Koran."
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