conclusion
There are three roads open to us when making commentary upon the Qur'an.
firstly, by using knowledge that one already possesses.
secondly, with the help of the sayings of the prophet or imams.
Thirdly, by using a combination of methods: by reflection and analysis,
or by allowing the verse to become clarified by comparing it to other verses,
or by use of the sayings of the prophet and the imams, whenever possible.
The third way is the one which we have outlined in the last section
and it is this way which the Prophet himself and the Imams of his family
indicate in their teachings. 1
As we have seen, the Prophet said that, "The
verses were revealed to confirm each other," and Imam 'Ali said that "One
part of the qur'an explains another and one part witnesses to the other."
It is, moreover, clear that this method of commentary is other than
that warned against by the Prophet when he said, "Whoever makes a commentary
upon the Qur'an according to his own opinion prepares for himself a place
in the fire." 2 This method uses the Qur'an to explain itself and is not
based merely on explanation arising from whim or fancy.
The first method is unacceptable and exemplifies commentary based on
opinion, except in cases where it agrees with the third method. The second
method is the one used by the early scholars and for many centuries afterwards,
and is still in use amongst both Sunni and Shi'ite scholars of the traditions
of the Prophet. This method is limited, considering the vast nature of
the subject and the countless number of questions, (both general and particular),
arising from over six thousand verses.
Where, one asks, is the answer to such questions? Where is the solution
to so many intricate and perplexing questions? Or, should we refer to the
body of tradition concerning the verses?
Let us not forget that the total number of traditions of the Prophet
accepted and transmitted by the Sunni scholars number no more than two
hundred and fifty; we should also remember that many of them are weak and
some even totally unacceptable. It is true that the traditions of the Prophet
and the Imams transmitted by the Shi'ite scholars number a thousand and
that amongst them are to be found a consider- able number which are fully
trustworthy.
Consideration of these traditions is not enough, however, given the
countless questions which arise and the many Qur'anic verses that are not
even mentioned in this body of traditions. Should one refer in such matters
to the appropriate verses?
As we have explained, this is not acceptable according to the method
under consideration here. Should one simply abstain from investigation
and imagine that the need for knowledge is non-existent? In this case,
what is one to understand by the verse, And we reveal the Book to
you as an exposition of all things, [XVI:89] which is clear proof
that the Qur'an itself is not a mystery but rather explains, among other
things, itself, by its own light.
chapter iv:82 contains the injunction, "Will they not ponder on
the qur'an." similarly, in chapters xlvii:24 and xxxviii:29 "(This
book) is a Book that we have revealed to you, full of blessing, that you
may ponder its revelation and the men of understanding may reflect. "
likewise in chapter xxiii:68, "Have they not pondered the word, or
has something come to them which did not come to their forefathers. "
What are we intended to understand by these verses? How are we to act
in the light of the totally trustworthy traditions of the Prophet and the
Imams in which they advise us to refer to the Qur'an itself in case of
problems of interpretation and discordance of opinion? According to many
well known traditions of the Prophet, transmitted in unbroken chains of
transmission, one is obliged to refer the tradition to the Book of God;
if the tradition is in accordance with the Book, then it is accepted and
used in commentary and, if in disagreement, it is rejected.
It is clear that the meaning of these traditions is applicable when
one discovers through the Science of Commentary that the inner meaning
of one verse is contrary to what is contained in another verse. In this
case, one must reject what one has discovered through the study of commentaries.
These traditions are the best proof that the Qur'an, like speech or
writing in general, has meaning and will always have meaning, even when
studied independently of the traditions. Thus it is the duty of the commentators
to take into account and reflect upon the traditions of the Prophet and
Imams concerning Qur'anic verses but only use those traditions which are
in accordance with the verse under scrutiny.
1 See the beginning of al-'Ayyashi's, Kitab al-tafsir, al-Fayd al-
kashani's al-safi, al-bahrani's al-burhan and al-majlisi's bihar al-anwar.
2 Al-Majlisi, ibid., vol. 1, p. 137 (chapter on ikhtilaf
al-akhbar).