A Comparative Study of the Ontological and Epistemological Foundations of the Inner Layers (Butun) of the Qur'an in the Thought of 'Allama Tabataba'i and Imam Khomeini

Document Type : Original Article

Authors

1 Department of Islamic Studies, Farhangian University, Tehran, Iran.

2 Assistant Professor, Department of Quran and Hadith Sciences, Al-Mustafa University, Qom, Iran.

Abstract

This study compares the ontological and epistemological foundations of the Qurʾān's inner layers in the thought of ʿAllāma Ṭabāṭabāʾī and Imam Khomeini. The central question analyzes fundamental differences in understanding these inner layers' levels, providing a systematic framework for comparing both perspectives. Using a descriptive-analytical, comparative method based on a four-stage model (independent description, convergent comparison, explaining commonalities and divergences, evaluation and theorizing), it examines their key works: Al-Mīzān, Qurʾān dar Islām, Ādāb al-Ṣalāt, Sirr al-Ṣalāt, Tafsīr Sūrat al-Ḥamd, Chihil Ḥadīth, and Miṣbāḥ al-Hidāya. Findings indicate that while both thinkers affirm the Qurʾān's existential levels, multiple inner layers, and longitudinal continuity between outward (ẓāhir) and inward (bāṭin) dimensions, they differ significantly regarding the inner dimension's reality and access to it. Ontologically, ʿAllāma, within transcendent theosophy, views the Qurʾān as a gradational (tashkīkī) reality descended from the Kitāb Maknūn (Hidden Book) to verbal form. Conversely, Imam Khomeini's mystical approach views the Qurʾān as the manifestation of the Greatest Divine Name (ism aʿẓam), linked to wilāya (spiritual authority) and the Perfect Human (insān kāmil). Epistemologically, ʿAllāma emphasizes intra-Qurʾānic interpretation, contemplation, demonstrative reason, and traditions, treating soul purification as auxiliary. Conversely, Imam Khomeini regards soul purification and spiritual wayfaring  as essential, and mystical vision as the primary means to discover inner layers. Comparatively, ʿAllāma's approach is text-centered and philosophical-exegetical, showing greater methodological rigor, whereas Imam Khomeini's approach is mystical-soteriological, emphasizing existential and pedagogical dimensions of Qurʾānic understanding. Finally, evaluating both perspectives, this study proposes a synthetic stage-based theory comprising three inner levels (semantic, referential, existential) and
four validity criteria (consistency with outward meaning, harmony with the Qurʾānic system, tradition-based verification, and relative transmissibility) as a novel framework for philosophical-mystical studies of Qurʾānic inner layers

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Main Subjects

References

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