What distinguishes the method of interpretation of the Qur'an to the Qur'an from ostensible views in understanding revelation is the attention to the role of intellect in the formation of this method of understanding. Reflecting on the principles that Allameh Tabataba'i mentions in Al-Mizan, especially in the introduction, it becomes clear that this method of interpretation is formed in the context of a minimal agreement between reason and revelation. This minimal agreement can be negatively expressed in such a way that rational propositions do not contradict or conflict revelation. However, the agreement of intellect and revelation in a growing and constructive interaction, in this method of interpretation, becomes the maximum and positive agreement. This positive and maximum agreement is realized in the framework that although reason precedes the providing of revelation in terms of time, revelation precedes reason in terms of honor and rank. By acknowledging the above proposition, the intellect, first of all, in relation to revelation, has the role of accepting the teachings of revelation in understanding the concept and recognizing the instance and after passing the two mentioned stages, by flourishing her capabilities and abilities in the third stage, that is, the theorizing stage, it explains, critiques and examines intellectual concepts and argues for them. Explaining this claim, it becomes clear that mentioning philosophical issues in the interpretation of Al-Mizan complements the method of interpreting the Qur'an to the Qur'an, and they cannot be considered as extraversion or contrary to this method of interpretation.
