Document Type : Academicm and Research

Author

• Mohammad jawad Najafi

qom university theology faculty

Abstract

Highlights

Understanding the meanings and purposes of Quranic verses, particularly theological verses, holds great importance when employing the method of interpreting the Quran by the Quran (tafsīr al-Qurʾān bi-l-Qurʾān). By utilizing the decisive verses (muḥkamāt), which constitute the referential core of the Quran and are termed as “Umm al-Kitāb (reference/source verses of the Book)” (Quran, 3:07), many theological questions can be answered. One of the challenging theological issues in the Quran is the question of magic’s influence on the intellect and physical being of the Prophet Muhammad (PBUH), particularly in the al-Falaq Chapter, which exegetes have addressed with varying approaches. For instance, Tabatabaii – who has an outstanding background in employing Quran-by-the-Quran interpretation – while citing evidence that will be examined later, accepted the effect of magic on the Prophet’s (PBUH) physical being, though he has maintained that it did not impair the intellect of that noble personality. In contrast, Sadeqi Tehrani – who also emphasizes applying the Quran-by-Quran interpretation method in understanding verses – completely rejected any influence of magic on both the intellect and physical being of the Prophet (PBUH). Examining the approaches of these exegetes regarding the interpretation of the al-Falaq Chapter, particularly concerning the impact of magic on the Prophet (PBUH) and the specific magic practices of women, proves necessary and will be addressed in this article. This study has collected the views of various exegetes from their exegetical sources and, after careful analysis, proceeds to examine and critique these perspectives.

A Comparative Study of the Exegeses of Tabatabaii and Sadeqi Tehrani

A comparative examination of the perspectives of Tabatabaii and Sadeqi Tehrani—both of whom employed the Quran-by-the Quran interpretive method—regarding the two concluding chapters of the Quran yields insights indicating that a unified approach in the interpretation of the Quran does not produce identical conclusions. A comparative analysis of the two interpretations concerning the al-Falaq Chapter reveals the following:

1. Between the two aforementioned interpretations, Sadeqi Tehrani has engaged more extensively with Quranic verses in his exegesis of the chapters under discussion. For instance, regarding the al-Falaq Chapter, he draws upon twelve verses, whereas Tabatabaii references only two.
2. Despite Tabatabaii’s utilization of certain Quranic verses, his reliance on a single fabricated occasion-of-revelation narration leads him to affirm the influence of magic on the Prophet’s physical being—a position inconsistent with the majority of views of both previous and contemporary Shiite and Sunni exegetes. In contrast, Sadeqi Tehrani’s interpretation, with a more comprehensive engagement with Quranic verses, maintains the Prophet’s complete immunity—both physically and spiritually—from magical influence, dismissing the relevant occasion-of-revelation narrations as fabrications.
3. Tabatabai, considering the unreliable narrative about the Prophet’s bewitchment, regards both the al-Falaq and an-Nas Chapters as revealed in Madinah, whereas Sadeqi Tehrani considers both to be Meccan and pursues a comprehensive perspective of both chapters within the Meccan context.
4. In interpreting the verses, Sadeqi Tehrani achieves broader Quranic approaches regarding social and tangible dimensions and has a clearer perspective on anthropological and ethical issues in both individual and societal spheres.
5. When examining other relevant interpretations cited in this study, it becomes evident that the more prominently the Quran-by-Quran interpretation method features, the more it yields abundant, responsive insights into inner, intellectual, and social needs.
6. Regarding the analysis of the term “naffāthāt” (blowers), Tabatabaii – considering it a sound/regular plural form – attributes greater involvement in witchcraft and knot-blowing to women. However, Sadeqi Tehrani interprets it as an intensive noun form rather than a sound plural, thus assigning equal roles to both men and women.

Critique of Tabatabaii’s Perspective on Magic’s Influence on the Prophet’s Body

Tabatabaii’s approach to the narrations concerning magic's effect on the Prophet’s (PBUH) body raises some questions and challenges. Firstly, the issuance of the mentioned narration cannot be traced to Ṭibb al-Aʾimmah, since its compiler is unidentified. As Majlisi asserts, although the works titled Ṭibb al-Aʾimmah are well-known, they do not parallel other texts because their author is unknown. In total, there are three narrations on this subject, all of which suffer from deficiencies in their chains of transmission because one is a disconnected (mursal) narration, while the other two are narrated by individuals such as Hasan b. Basṭam, Muhammad b. Sinan, Ibrahim al-Baytar, and Mufaḍḍal b. Umar—all of whom are either unknown or weak (Majlisi, 1983, vol. 18, p. 70; vol. 25, p. 155; vol. 38, p. 302; vol. 60, p. 20).

Secondly, Tabatabaii’s approach to the interpretation of this verse from the lens of narrations that appear fabricated warrants careful consideration, especially given that in his broader perspective he assigns no significant role to occasions-of-revelation narrations and regards such reports as scarce, inaccurate, and prone to fostering pessimism. He notes that while such narratives are overwhelmingly abundant in Sunni transmissions—reaching several thousand in number—he considers a small number of them as narrated through the Shiite chains of transmission, perhaps not exceeding a few hundred cases by his estimate.

Conclusion

In Tafsīr al-Mīzān, Tabatabaii presents a more limited analysis by emphasizing occasions-of-revelation narrations, at times deviating from the principles of the Quran-by-Quran method. In contrast, Sadeqi Tehrani, in Tafsīr al-Furqān, offers a more comprehensive and aligned with Quranic monotheistic foundations interpretation by relying completely on Quranic verses while rejecting unreliable narrations. This comparative study demonstrates that even when employing the same approach (Quran-by-Quran interpretation), differences in source attribution and analytical scope can yield different and even contradictory results. This finding emphasizes the importance of precision in selecting sources and conducting structural analysis in exegetical studies.

References

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Keywords

• the al-Falaq Chapter
• magic in the Quran
• the bewitchment of the Prophet

Main Subjects

• Islamic