Appearance
Doubts about the Independent Authoritativeness of the Qur'an
The Qur'an delineates religious truths with clarity, leaving no room for obscurity or ambiguity in its interpretation. Should the language of a specific verse not suffice in conveying its intent, other Qur'anic verses step in to provide comprehensive clarity. Nonetheless, the elucidation of detailed aspects, nuances, and limits within these broad principles is a duty assigned to the Prophet (s.a.w.), as directed by the Qur'an:
We have revealed the Reminder to you so that you may explain to the people what has been sent down to them (16:44)
Whatever the Messenger gives you, take it; and whatever he forbids you, abstain from it (59:7)
...obey Allah and obey the Messenger... (4:59)
Following the Prophetic era, this interpretative responsibility was bestowed upon the Imāms of the Prophet's Household (a.s.), in accordance with the Prophet's instructions in the Ḥadīth al-Thaqalayn.
The principle underlying the universal proof of Prophethood, encompassing the Prophethood of the Seal of the Prophets (a.s.), necessitates that the divine scripture and law be accessible and practicable for people. A heavenly book with laws that are either incomprehensible or impractical does not align with the mission of a Prophet sent by God. The adaptability of the Prophet's teachings for both understanding and application does not mandate the scripture to exhaustively cover all aspects of knowledge and law. Some may be explicitly stated, while the specifics of others could be imparted to the Prophet through revelation and inspiration, to be subsequently shared with the community. Alternatively, the scripture may lay down the foundational principles of law and rulings, with their detailed explanations transmitted to the Prophet via sacred narrations for him to convey to his followers. Ultimately, the core objective derived from the necessity of revelation and Prophethood is to ensure the delivery of God's message—covering the essentials and various aspects of religion to humanity, achievable through different means and not confined solely to the scripture's detailed narrative.
The Qur'an encompasses both external (ẓāhir) and internal (bāṭin) dimensions, along with layers of interpretation (taʾwīl) and (gradual) revelation (tanzīl). The profound, inner meanings and interpretations of the Qur'an fall within the expertise of the Infallibles (a.s.), who are privy to its deepest insights. Conversely, the apparent, revelatory aspects of the Qur'anic text are accessible to all, enabling individuals to elucidate the religion's general principles while recognizing specific stipulations.
Having elucidated the claim that the Qur'an serves as an independently authoritative source of religious knowledge, we now address the concerns regarding the Qur'an's autonomy in imparting religious wisdom, the authority of its apparent meanings, and the methodology of explaining the Qur'an through itself:
First Objection: The Separation of the Two Weighty Things
The first objection revolves around the separation of the Two Weighty Things as mentioned in the Hadīth of Thaqalayn, which posits the Book of God and the Progeny of the Messenger of God as complementary and equally essential. This hadith suggests that the narrations of the Ahl al-Bayt (a.s.) should be regarded as equivalent and integral to the Qur'an itself. Therefore, neglecting these narrations while interpreting the Qur'an's apparent meanings could be seen as disregarding the intertwined nature of these two sources, potentially leading to misguidance as warned in the hadith:
"I leave behind among you the Two Weighty Things, if you adhere to both of them, you will never go astray after me... one of which is the Book of God... and my Progeny, the People of my House... they will never separate...".
This raises a question about the Qur'an's ability to independently convey religious knowledge, suggesting that its explanations and religious truths are to be comprehensively understood in conjunction with the narrations of the Ahl al-Bayt (a.s.), together forming the complete divine guidance.
Response to the Objection
Firstly, the Tradition of Thaqalayn distinguishes the Prophet's Household (a.s.) as equivalent to the Qur'an, not their narrations collectively or individually. (15)
Secondly, although the pure Progeny hold a significant spiritual stature and intrinsic value, recognized by scholars like the author of Jawāhir al-Kalām (16) and Kāshif al-Ghiṭāʾ (17), and are in no way deemed lesser than the Qur'an—as highlighted by Imām ʿAlī (a.s.) stating, "There is no sign of God Almighty greater than me" (18) — within the context of imparting and understanding religious knowledge, the Qur'an assumes the primary role. The Imāms, in their reverence for the Qur'an, would place its preservation above all, even to the extent of self-sacrifice. (19) This perspective is supported by the wording of the Tradition of Thaqalayn, which, in many narrations, implies a hierarchy:
"I leave among you the Two Weighty Things, one of which is greater than the other: the Book of God, blessed and exalted, a rope extended from the heaven to the earth, and my Progeny, the People of my House..." (20)
Thirdly, the conjectural (non-definitive) nature of narrations arises from three aspects:
Chain of Transmission: The presence of mutawātir (continuously reported) narrations and individually reported narrations with definitive contextual indications of their authenticity is exceptionally rare.
Context of Issuance: The possibility of dissimulation (taqiyya) in narrations introduces uncertainty regarding their context.
Signification: The interpretation of narrations often relies on conventional principles such as the presumption of unrestrictiveness, generality, absence of limitations, and absence of specification, which are inherently non-definitive. Contrastingly, the Qur'an is largely definitive across these dimensions. Its transmission is indisputably linked to God Almighty, eliminating any doubt regarding its divine origin. It is also free from the risk of dissimulation, as divine communication does not involve taqiyya, ensuring clarity and integrity in its messages. (21)
The Qur'an is categorically definitive in both its origin and context of issuance. Unlike narrations, its verses are safeguarded against manipulation, forgetfulness, misunderstanding, and miscommunication. The Qur'an's primary role is to delineate the foundational principles of religion, rather than detailing every aspect. Through the process of correlating ambiguous verses with clear ones, defining unrestricted statements, delineating general directives, and organizing its verses and topics methodically, the Qur'an attains a level of definitiveness or near-definitiveness. Consequently, the Qur'an stands as the definitive or assured foundation of faith, underscoring that religious guidance should be firmly rooted in what is definitive rather than in what is conjectural.
Fourth, the authority and content of the narrations from the Infallibles (a.s.) are fundamentally linked to the Qur'an:
The authority of the Sunnah of the Prophet (s.a.w.)—his sayings, actions, and tacit approvals—is grounded in the Qur'an itself, which commands Muslims to follow him in verses such as:
Obey Allah and obey the Messenger... (4:59),
Whatsoever the Messenger gives you, take it, and whatsoever he forbids, abstain from it (59:7),
and We have sent down the Reminder to you so that you may explain to the people what has been sent to them. (16:44)
Similarly, the authority of the Sunnah of the Imāms (a.s.) is based on the Prophet's (s.a.w.) declaration in the Tradition of Thaqalayn.
Thus, the significance of the contributions made by the Prophet and the Imāms (a.s.) is ultimately anchored in the Qur'an's authority. This relationship holds unless the Prophet's prophethood was validated through a miracle other than the Qur'an, in which scenario the Sunnah's authority might stand independently. However, in the absence of such a miracle in contemporary times, the Sunnah's authority cannot be affirmed independently of the Qur'an, except through continuous transmission or another miracle. Nonetheless, the Qur'an's inherent authority is unconditional, not reliant on external validation, setting its authority apart from that of the narrations.
The notion that the Qur'an possesses inherent authority primarily concerns its relationship with the Sunnah, rather than suggesting it is the ultimate authority in isolation. If the interpretation and understanding of the Qur'an's apparent meanings were solely contingent upon narrations, including the exegesis and delineation of its terms, this would result in a logical circularity, as it would suggest a dependency on itself, which is untenable.
It's important to recognize that the directive for Muslims to seek guidance from the Prophet (s.a.w.) and the Imāms (a.s.) is itself issued by the Qur'an, exemplified in verses like, And We have sent down to you the Book as clarification for all things... (16:89), indicating the Qur'an's comprehensive explanatory scope. Hence, the Qur'an serves as the beacon directing towards these human guides, negating the premise that humanity should or could turn to the Prophet and the Ahl al-Bayt (a.s.) without the Qur'an's endorsement.
While the Ahl al-Bayt (a.s.) hold the key to unlocking numerous Qur'anic truths, the Qur'an itself establishes the significance and role of this key. [This underscores the symbiotic relationship between the Qur'an and the Ahl al-Bayt (a.s.), with the Qur'an illuminating the path to understanding through its guidance.]
Regarding the validation of content, the Infallibles (a.s.) have explicitly advised in several narrations to measure their sayings against the ultimate criterion—the Qur'an. They instructed, "Weigh our words against the divine scale, the Qur'an, and accept them only if they do not contradict the Qur'an." These directives, recognized as "Comparing to the Book" (ʿarḍ ʿalā al-kitāb), fall into two categories:
The first category encompasses narrations aimed at resolving discrepancies between reports. In the domain of jurisprudence principles, these are referred to as ʿilājiyya ("remedial") texts.
In addressing contradictions between narrations, particularly from the standpoint of ʿilājiyya (remedial) reports, a key criterion involves comparing the conflicting narrations to the Qur'an. When faced with two irreconcilable narrations, the process dictates that the narration consistent with the Qur'an or not opposing it is to be accepted, while the one contradicting the Qur'an is to be disregarded. This approach is encapsulated in several directives:
"...and both of them differ in your narrations... If the reports from you both are widely known and narrated by reliable sources? He said: Look for what aligns with the ruling of the Book and the Sunnah and contradicts the general public, then take it and leave what contradicts the ruling of the Book and the Sunnah and agrees with the general public." (22)
"Present them to the Book of Allah the Almighty, and whatever agrees with the Book of Allah, take it, and whatever contradicts the Book of Allah, reject it." (23)
"When two different narrations reach you, present them to the Book of Allah, and whatever agrees with the Book of Allah, take it, and whatever contradicts the Book of Allah, reject it." (24)
The second category of narrations extends beyond addressing conflicts between reports. It broadly asserts that the acceptability of any narration's content is contingent upon its conformity or lack of contradiction with the Qur'an. This principle mandates the evaluation of all narrations in relation to the Qur'an (25), as illustrated by the following guidance:
The Prophet (s.a.w.) states:
"Every truth has a reality and every correctness has a light. So, whatever agrees with the Book of Allah, take it, and whatever contradicts the Book of Allah, leave it." (26)
This declaration underscores that while narrations may represent truth, their essence and the criterion for their validity is anchored in the Qur'an. The Qur'an is depicted as both the reality against which narrations are verified and the light that illuminates the authenticity of these truths. [Thus, the consonance of narrations with the Qur'an determines their acceptability, reinforcing the Qur'an's pivotal role in guiding the faithful.]
Imām al-Ṣādiq (a.s.), addressing inquiries regarding narrations from both reliable and unreliable narrators, advised:
"If a narration reaches you and you find a witness for it in the Book of Allah or in the saying of the Prophet (s.a.w.), then take it, otherwise, leave it where you found it." (27)
Narrations that align with or do not contradict the Qur'an should be accepted. Conversely, if a narration is in conflict with the Qur'an, the discrepancy is attributed to the narrator. [This approach prioritizes the Qur'an and the authentic sayings of the Prophet (s.a.w.) as the benchmarks for evaluating the credibility of narrations.]
Imām al-Ṣādiq (a.s.) further clarifies:
"Everything is referred back to the Book and the Sunnah, and every narration that does not align with the Book of Allah is false." (28)
This directive positions the Qur'an and the definitive Sunnah as primary references for the evaluation of any narration. It emphasizes the Qur'an as the ultimate criterion, underlining that while the Sunnah has its independent content, its authority is derived from the Qur'an. The prophethood of the Prophet is authenticated by the Qur'an's miraculous nature, barring any other miracles. Such additional miracles, not enduring through generations without continuous transmission, would not provide lasting or universal benefit. Thus, non-definitive Sunnah, beyond its foundational authority, must align with the Qur'an's content; contradictions with the Qur'an render it false and without validity. [This approach underlines the integral relationship between the Qur'an and Sunnah, ensuring coherence and fidelity to the foundational texts of Islam.]
Note that the language of these kinds of narrations resists being limited or specified, and they cannot be limited or specified.
This principle is succinctly captured in another narration:
"Any narration that does not agree with the Qur'an is false." (29)
This underscores that a narration's validity hinges on its conformity with the Qur'an; narrations conflicting with the Qur'an are deemed invalid.
Imām al-Ṣādiq (a.s.) recounts the Prophet's (s.a.w.) words during his sermon in Mīnā:
"O people, whatever reaches you from me that aligns with the Book of Allah, I have indeed said it; and whatever reaches you that contradicts the Book of Allah, I have not said it." (30)
This statement highlights that the authenticity of narrations attributed to the Prophet (s.a.w.) is contingent upon their consistency with the Qur'an. Therefore, even when a narration does not directly contradict the Qur'an and seems plausible, its content must still undergo scrutiny against the Qur'an to ensure its validity.
These narrations elucidate that narrations are subordinate to the Qur'an, rather than being its equal. If narrations were on equal footing with the Qur'an, then in instances of apparent contradiction between a narration and the Qur'an, the dilemma would necessitate discarding both conflicting elements and applying a practical principle, or selecting one of the two. However, the approach outlined dictates that any narration conflicting with the Qur'an is deemed false and invalid, underscoring the Qur'an's supremacy in the hierarchy of religious sources.
The type of contradiction that necessitates the rejection of a narration is one of complete disparity, not a distinction between the absolute and the specific or the general and the particular. This kind of contradiction is understood in legal and rational terms as a fundamental contradiction, not an established contradiction that warrants deeming a narration that conflicts with the Qur'an as false and invalid. Similar to how contradictions between two narrations are viewed when they cannot be rationally reconciled, indicating a disparity without possible rational resolution. Remedial texts aim to address these established contradictions by providing clarity, as exemplified in statements like "One orders us... and the other forbids us from it." It's important to note that contradictions between the general and specific or the absolute and restricted are not deemed actual conflicts since they can be linguistically or rationally reconciled. Furthermore, such differences also occur within the verses of the Qur'an, despite its assertion of being free from contradiction:
Do they not contemplate the Qur'an? Had it been from other than Allah, they would have found in it much discrepancy. (4:82)
Here, a qualifying statement relative to an absolute one, and a specifying statement in relation to a general one, serve an explanatory purpose rather than creating opposition.
The Reason for Emphasizing the Evaluation of Traditions with the Qur'an
The emphasis on evaluating traditions in light of the Qur'an, as highlighted in the aforementioned narrations, and the directive to reject those contradicting it, stem from the vulnerability of the sayings of the Infallibles (a.s.) to distortion and fabrication. Unlike the Qur'an, which is preserved from any alteration, the narrations attributed to the Infallibles (a.s.) have faced challenges of authenticity since the time of the Prophet (s.a.w.). This concern was so significant that the Prophet himself addressed it in his sermon, cautioning against the attribution of false statements to him by declaring:
"Many lies have been attributed to me." (31)
Imām ʿAlī (a.s.), addressing Salīm b. Qays al-Hilālī's inquiries about contradictions found in narrations related to Qur'anic exegesis and various other topics, elucidated:
"You have asked, so understand the answer: In the hands of people lies truth and falsehood, veracity and lies, abrogating and abrogated, general and specific, definitive and ambiguous, preserved and altered by error. The Prophet (s.a.w.) was lied about during his time until he stood and said in a sermon: ‘O people, many lies have been attributed to me, so whoever lies about me should prepare their seat in Hell.' And after his life, more lies were also attributed to him...". (32)
A cursory examination of the history of traditions reveals the extent to which fabricators and forgers have manipulated narrations. For the first 130 years after the Hijrah, the writing and transmission of ḥadīths were largely prohibited, with only a select few companions of the Ahl al-Bayt (a.s.) actively engaged in documenting and preserving these traditions. During this period, marked by restrictions, many traditions that were solely memorized by narrators were lost upon their deaths. Fabricators of traditions went beyond merely concocting false narrations; they ventured into falsifying the narrators themselves and the sources of these traditions. They attributed narrations to non-existent individuals and compiled books containing a mix of both spurious and genuine narrations. These compilations were then spread by copyists and booksellers, further complicating the challenge of discerning authentic traditions.
One notable instance of tradition fabrication involves ʿAbd al-Karīm ibn Abī al-ʿAwjāʾ, who admitted to concocting forty thousand narrations. (33) This trend persisted into the era of Imām al-Ṣādiq (a.s.), during which a pivotal movement towards authenticating traditions took shape. In this context, Shi'i scholars undertook rigorous efforts to safeguard the integrity of traditions, implementing strict measures to ensure their authenticity. A testament to their dedication is the action taken against certain scholars in Qom, who were exiled for narrating weak ḥadīths. This measure was part of broader initiatives to regulate and purify the transmission of ḥadīths, emphasizing the community's commitment to preserving the reliability of Islamic traditions.
In summary, the Qur'an plays a crucial role in validating the documentary value and significance of narrations, even though the authority of their transmission chain might be established through miracles other than the Qur'an itself. Regardless of the basis for the transmission chain's authority, non-definitive traditions (Sunnah) must ultimately be aligned with the Qur'an to affirm their credibility. The Qur'an serves as a direct foundation for the mandate of prophethood and indirectly supports the mandate of Imāmate. It stands self-sufficient in terms of its transmission chain and in exegesis, possessing intrinsic authority in both areas (though not intrinsically as definitive proof, but rather in comparison to tradition).
Thus, for narrations to be accepted, they must align with the Qur'an's authority and be congruent with its content. This principle is reflected in the Qur'an's self-perception as the primary source and the Sunnah of the Infallibles as secondary (guiding Muslims towards the Prophet, s.a.w.), as well as in the stance of the Infallibles (a.s.), who regard the Qur'an as the principal source and their own traditions as supplementary, (as highlighted in the Tradition of Thaqalayn and other narrations that underscore the primacy of the Qur'an over other sources).
It's important to note, as detailed in Chapter Four, that traditions (Sunnah) are categorized into two types: definitive and non-definitive. It is specifically the non-definitive Sunnah that necessitates comparison with the Qur'an for validation. In contrast, definitive Sunnah, by virtue of its issuance from an infallible source, does not require such validation against the Qur'an; its origin is considered definitive, and its attribution to God is beyond doubt.
Second Objection: Only the Infallibles can Understand the Qur'an
A faction within the Akhbārī school, drawing on certain unreliable narrations, posits that the verses of the Qur'an and prophetic narrations (s.a.w.) are imbued with esoteric meanings accessible exclusively to their intended recipients: the Infallible Imāms (a.s.). They argue that these divine texts diverge from the norms of everyday discourse, which aims to clarify the speaker's intent to a general audience. Consequently, according to this viewpoint, deriving legal rulings directly from the surface meanings of Qur'anic verses and prophetic narrations, without the interpretative lens provided by the Imāms (a.s.), is impermissible. Any interpretative efforts lacking the Imāms' guidance are considered fundamentally flawed. al-Astarābādī, a prominent traditionalist scholar and key figure in the Akhbārī movement, states:
"...the Qur'an, for the most part, was revealed in a manner enigmatic to the minds of the common people, just as many of the prophetic traditions. We have no means of accessing divine law, be it fundamental or secondary, except through the teachings of the truthful ones (a.s.). It is not permissible to derive speculative rulings from the apparent meanings of God's Book or the prophetic traditions unless we have comprehended their conditions through the People of Remembrance (a.s.). Therefore, we must exercise caution and restraint in these matters..." (34)
They deemed that only the Infallibles (a.s.) possess the correct understanding of the Qur'an, effectively barring others from accessing its true meanings. The arguments supporting this view include:
Narrations that criticize exegesis based on personal opinion.
The narration stating, "Nothing is farther from the minds of men than the exegesis of the Qur'an," (35) implies that the Qur'an's meanings are beyond the reach of ordinary human intellect. Consequently, it advocates for the exclusive reliance on the Infallibles for understanding the Qur'an's exegesis.
Imām al-Ṣādiq (a.s.) addressed Abū Ḥanīfa, who professed to issue religious verdicts and comprehend the true meaning of the Qur'an, stating:
"O Abū Ḥanīfa! You claim to possess knowledge. Woe to you! Knowledge of the Qur'an has been entrusted only to the People of the Book to whom it was revealed. Woe to you! It resides solely with the chosen descendants of our Prophet Muḥammad (s.a.w.). Not a single letter of His Book has been bequeathed to you by God." (36)
Imām al-Bāqir (a.s.) questioned Qatādah, a jurist from Basra, about his engagement with the Qur'an:
"...I have heard that you explain the Qur'an?"
Upon Qatādah's affirmative response, the Imām cautioned:
"O Qatādah, if you have interpreted the Qur'an on your own accord, you have doomed yourself and led others to doom. And if you have interpreted it based on what others say, you have doomed yourself and led others to doom. Woe to you, Qatada! Only those directly addressed by it truly understand the Qur'an." (37)
These arguments underscore the belief that a proper understanding of the Qur'an is restricted to the Infallibles (a.s.), with some traditions suggesting these types of narrations are mutawātir (widely transmitted) and their meanings unequivocal.
Response to the Objection
The concerns posited by Akhbārīs about the interpretative authority of the Qur'an's apparent meanings have been addressed by distinguished scholars such as the late Waḥīd Bihbihānī, Mīrzā Qummī, and Shaykh Anṣārī. The late Muḥaqqiq Qummī elaborates:
"These narrations (from which Akhbārīs have inferred the exclusivity of understanding the Qur'an to the Infallibles, a.s.) are apparently or explicitly claiming knowledge of the entirety (apparent and hidden, exoteric and esoteric) of the Qur'an, which is an accepted and certain matter... Even if such a claim is found in explicit and authentic reports, it should either be explained or left to its people of expertise. However, there are no such narrations." (38)
The response to the first doubt regarding the independence of the Qur'an's authority demonstrated that the authority of the narrations from the Infallibles (a.s.) is entirely derived from the Qur'an. Therefore, to condition the authority of the Qur'an's apparent meanings on these narrations leads to a circular argument, an inherently flawed reasoning. If the Qur'an's meaning is considered an exclusive secret between God and the Prophet (s.a.w.), inaccessible to others, then the Qur'an cannot serve as a benchmark for assessing narrations; a mystery offers no clear guidance or criteria for judgment. Thus, the arguments presented by Akhbārī sources either fall into this circular reasoning or into the impracticality of measuring against an enigma, both untenable positions. A logical scrutiny of these narrations reveals that the Infallibles (a.s.) never claimed an exclusive understanding of the Qur'an for themselves nor denied the potential for people to grasp its messages. Should such exclusivity be suggested in any narrations, given its contradiction with the Qur'an's broader themes and other reliable traditions from the Infallibles themselves, its interpretation is best left to those with specialized knowledge.
Descriptions such as "clear book", "light", and "clarifier of all things", attributed to the Qur'an, are not exclusive to the Infallibles (a.s.), implying that the Qur'an possesses these attributes universally, not just for a select few. Nor are these attributes confined to subjective interpretation; they represent qualities of the Qur'an in objective reality. The verse:
There has come to you from Allah a light and a clear book (5:15)
speaks to all humanity, without restricting its message to the Infallibles alone, and it situates the Qur'an within the realm of objective truth. Similarly, verses 4:174, 64:8, and 7:157 are universally directed and pertain to factual guidance. It is acknowledged, however, that the concealed aspects of the Qur'an, accessible only to the purified, represent its most profound and perfect stage, as discussed earlier, and are exclusive to the People of the House (a.s.); this is also reflected in the verse:
Nothing wet or dry, but (it is) in a clear book (6:59),
among others, in certain contexts.
While some narrations might suggest that understanding the Qur'an is exclusively reserved for the Infallibles (a.s.), such as the statement attributed to Imām al-Bāqir (a.s.), "Only those addressed by it truly know the Qur'an," (39) this interpretation clashes with the Qur'an's explicit invitation to all individuals to reflect, challenge, and reason. Narrations that contradict the open and inclusive message of the Qur'an cannot be considered valid. As mentioned before, these narrations likely refer to the comprehensive grasp of the Qur'an, encompassing both its overt and esoteric dimensions, its general and specific directives, and its abrogating and abrogated passages.
The Qur'an's addressees vary, with some messages aimed broadly at "O mankind," "O People of the Book," "O you who have believed," "O possessors of insight," "O possessors of intellect," and others directed specifically at the Prophet (s.a.w.), as in "O Messenger." These varying addresses suggest that not all messages are intended for a universal audience, nor do they impart uniform meanings. Thus, a full and thorough comprehension of the Qur'an's teachings and statutes is confined to the People of the House of Purification (a.s.), who have the right to touch the "Hidden Book." (40) Yet, the broad and visible meanings of the Qur'an remain open and accessible to the general populace.
Therefore, our claim is that the understanding of the Qur'an, to the degree possible through scholarly exegesis (excluding the esoteric type) and the grasping of its surface meanings, is available to all. Far from monopolizing this understanding for themselves, the Infallibles (a.s.) have actively encouraged engagement with it. Supporting this claim are several points:
Arguments from the first chapter highlight the universal accessibility of the Qur'an's language, portraying it as a source of light and clarification, inviting everyone to reflect upon its verses, and issuing a challenge to produce a work of comparable significance.
The Tradition of Thaqalayn specifically urges adherence to both the Qur'an and the progeny, with the promise that following them ensures guidance: "If you hold on to them, you will never go astray." (41)
Narrations directing that conflicting reports, and even all reports that are not necessarily contradictory, should be assessed in light of the Qur'an.
Narrations affirming the validity of various conditions in transactions, provided they do not contravene the Qur'an; for instance, Imām al-Ṣādiq (a.s.) declares: "Whoever sets a condition that contravenes the Book of God, it holds no validity for him or the one who imposes it, and Muslims are bound to their conditions as long as they are in harmony with the Book of God." (42) He also states: "Anything that contradicts the Book of God is null and void." (43)
These narrations indicate that the Qur'an is intended to guide human society as an autonomous principle and source, with its insights available to scholars and intellectuals alike. If comprehension of the Qur'an were solely dependent on narrations, using it as a benchmark for assessing the validity of narrations or contractual stipulations would be futile. Moreover, if the purpose of the Qur'an were limited to mere recitation, the Infallibles (a.s.) would not have instructed humanity to engage with it so thoroughly.
Note that the practice of consulting the Qur'an to verify the legitimacy of conditions in transactions is an action that jurists can undertake directly, while their followers may do so indirectly. The role of a jurist as an intermediary in assessing whether specific conditions are in alignment or at odds with the Qur'an does not negate the overall applicability of the Qur'an's apparent meanings to everyone. This is because the general applicability suggests that individuals versed in Arabic literary norms and other fundamental disciplines pertinent to Qur'anic interpretation possess the authority to reflect on its meanings and consider their interpretative outcomes as valid evidence.
The Infallible Imāms (a.s.) have guided their students and interlocutors towards the Qur'an in various domains such as theology and foundational beliefs, legal and societal matters, jurisprudential decrees, and the etiquettes of Qur'anic recitation. Here are some examples from each area:
Beliefs and Fundamental Teachings:
Imām Sajjād (a.s.), when questioned about monotheism, remarked, "God Almighty, aware that there would be deep thinkers towards the end of times, revealed: Say, He is God, the One (112:1) and the verses from the start of Sūrah al-Ḥadīd up to, and He knows best what is in the breasts (57:6). Anyone who seeks knowledge beyond this is doomed!" (44) This guidance encapsulates the pinnacle of human intellectual pursuit in understanding monotheism. Deviation from this path leads to ruin, and attempts to surpass it result in perplexity, as it encompasses the utmost in conceptualizing the divine. If the value of engaging with the Qur'an were merely in its recitation, there would be no scope for such profound inquiry or for deriving substantial theological insights. Yet, as indicated, deep thinkers are not merely allowed but encouraged to immerse themselves and extract its wisdom. Thus, from Sūrah Al-Ikhlas alone, theistic philosophers have gleaned a wealth of theological understanding. Imām al-Riḍā (a.s.) has said:
"Whoever recites the chapter, Say, He is God, the One and has faith in it has truly grasped monotheism." (45)
Legal Issues:
Fāṭima al-Zaḥrāʾ (a.s.), in her address advocating for the return of Fadak, utilized several Qurʾanic verses. Commencing with praises for God and affirming monotheism while elucidating various religious principles, she asserted:
"The Book of God stands among you; its precepts are discernible, its decrees bright, its signs lucid and clear, its prohibitions manifest, and its mandates evident. Yet, you have relegated it to oblivion. Is there a preference on your part for something other than it? Do you adjudicate by a standard apart from it? Those who forsake the Qur'an for another criterion have indeed opted for a poor substitute. Whoever seeks a creed other than Islam, it will never be accepted from them, and in the Hereafter, they shall be among the losers... (18:50)"
Concerning the usurpation of Fadak, she questioned:
"Do you presume we have no rights of inheritance? Are they appealing to the judgment of jāhiliyyah (ignorance)? And who is better in judgment than God for a people who have conviction? Do you not comprehend? As evident as the daylight, I am his daughter... O Son of Abū Qahāfa! Does the Book of God dictate that you inherit from your father, yet I do not from mine? ‘Indeed, you have ventured a monstrous thing' (19:27). What a bizarre assertion! Have you opted to neglect the Book of God, tossing it aside, ignoring where it states: And Solomon inherited David (27:16)...? Is there a revelation in your favor from God, exempting my father (s.a.w.), or are you under the impression that individuals of distinct religions do not inherit from one another? Am I not adherent to the same faith as my father? Even though you profess to be more versed in the intricacies and broader aspects of the Qur'an than my father and cousin!" (46)
Such utilization of the Qur'an in discourse showcases that early Muslims were not taught to derive merely recitational benefits from the Qur'an or to believe that its interpretation was solely confined to the Infallible Imāms (a.s.). The distinction between argumentation by the Infallible Imāms and argumentation itself is notable; in argumentation, both parties involved should feasibly draw upon evidence for support. Thus, average individuals and non-Infallibles engaged in these discussions grasped the explicit content of the Qur'an, and their understanding was considered legitimate.
Jurisprudential Issues:
Imām al-Bāqir (a.s.) addressed Zurārah's inquiry about the requirement for partial wiping of the head and feet during ablution by asking, "Will you not inform me from where you derived that one must wipe part of the head and part of the feet...?" He then explained, "O Zurārah... the requirement for wiping part of the head is due to the bāʾ in bi ruʾūsikum..." through this, he demonstrated how to interpret jurisprudential rulings from the Qur'an's explicit text. Similarly, in discussing the rejection of a slanderer's report, he stated, "...for the slanderer is a false witness... and God Almighty has stated: If a wicked person comes to you with news, verify it (49:6)." (47) He also elucidated on the accountability of human senses by referencing, "Have you not heard God say: Indeed, hearing, sight, and heart—all those will be questioned (17:36)?" (48) Furthermore, when asked by ʿAbd al-Aʿlā about performing ablution with a bandage, he drew from the Qur'an, saying, "This and its like are discerned from the Book of God Almighty. God states: God does not intend to place difficulty on you in religion (22:78). Wipe over it." (49) Here, he applied the Qur'anic principle that religion is not meant to cause hardship, using the difficulty of unwrapping a bandage to conclude: "Wipe over the bandage."
Also, Imām al-Bāqir (a.s.) explained to Zurārah and Muḥammad ibn Muslim regarding the traveler's prayer: "...Indeed, God Almighty states: And when you travel through the land, there is no sin upon you if you shorten the prayer (4:101), thus making shortening the prayer during travel obligatory, just as performing it in full is obligatory when resident." The narrators questioned, "God Almighty only said: there is no sin ... and did not explicitly command ‘do it', so how does it become obligatory?" He responded, "Hasn't God also stated about Ṣafā and Marwa: So whoever makes Hajj to the House or performs ʿUmrah, there is no sin upon him to circumambulate around them... (2:158)?" (50) This illustrates how the obligation of circumambulation (ṭawāf) is inferred from the verse, requiring an understanding of underlying principles and deeper contemplation to grasp the obligatory nature deduced from such guidance.
When the Imāms utilize the Qur'an as evidence and guide individuals with its verses, it signifies an encouragement for people to engage with and understand the Qur'an directly. If the meanings of the Qur'an were beyond the reach of the general populace, the Infallibles (a.s.) would not direct their students and audiences towards the Qur'an. Instead, their approach would have been, "We are your Imāms and the rightful authorities over you. Whatever we present from the Qur'an (even regarding its explicit meanings), you should accept without question, as you do not have the right to challenge our interpretation." [This method of guiding people emphasizes the accessibility and the importance of personal engagement with the Qur'an, highlighting its role as a direct source of guidance for all believers.]
The expression "this is known from the Book of God" signifies that Muslims are expected to learn from the Qur'an and seek guidance from the Prophet and his successors on matters where the Qur'an directs them to do so.
Regarding the etiquette of reciting and reflecting on the Qur'an, Imām al-Ṣādiq (a.s.) instructs:
"When you encounter verses about Paradise in your recitation, ask God Almighty for Paradise, and when you come across verses about the threat of punishment, seek refuge with God from that punishment."
Similarly, Imām Sajjād (a.s.) emphasizes the depth of the Qur'an's wisdom by stating:
"The verses of the Qur'an are treasures of knowledge. Thus, whenever a treasure is unveiled, you should delve into it."
These teachings highlight the significance of engaging with the Qur'an not just as a text, but as a source of divine guidance and a means to connect with God's promises and warnings. (51)
Imām ʿAlī (a.s.) characterizes the devout with these words:
"They spend their nights in prayer, reciting the Qur'an slowly and thoughtfully. They challenge their souls with its teachings and seek its guidance for their afflictions. When they encounter verses that offer encouragement, they are drawn towards them with earnest desire, visualizing them as if placed right before their eyes. Conversely, when they come across verses of warning, they absorb these messages with the ears of their hearts..." (52)
This guidance suggests that the opportunity to comprehend the Qur'an is accessible to everyone, inviting a deep and personal engagement with its verses to guide, heal, and transform.
In contrast to Christianity, where the interpretation of the Gospel is often seen as the domain of the Church, Islam actively encourages all its followers to engage with and derive understanding from the Qur'an.
It's essential to recognize that while the Qur'an invites all to seek knowledge from its verses, the depth of its wisdom resembles the complexity found in the natural world, indicating that specific conditions apply to its full comprehension. While some, countering the extreme Akhbārī perspective, argue that fluency in Arabic suffices for understanding the Qur'an, this view overlooks the text's profound layers of meaning. Knowledge of Arabic alone does not guarantee a complete grasp of the Qur'an's depths. Hence, both the overly restrictive view of the Akhbārīs and the overly simplified stance of their opponents fall short. [True engagement with the Qur'an requires both linguistic familiarity and deeper scholarly study to appreciate its vastness fully.]
Third Objection: The Issue of Textual Distortion
Upon affirming the Qur'an as God's conclusive proof (ḥujja) and the principal source of religious guidance, concerns about its authenticity due to alleged textual distortion arise. To challenge the reliability of the Qur'an's apparent meanings, the Akhbārīs have leaned on the argument of taḥrīf or textual alteration.
Response to the Objection
The distortion discussed here does not refer to the semantic distortion cited in the Qur'an as, they distort words from their [proper] places (4:46), nor to the kind of distortion mentioned in the Sunnah as "they set its letters right but distorted its boundaries." (53) Rather, the focus is on actual textual manipulation of the Qur'an's words.
Semantic distortion does not affect the validity of the Qur'an's apparent meanings since the Qur'an, with all its features, remains intact, facilitating structured exegesis. However, textual distortion, involving either addition or omission, could question its validity. Among Muslims, there is no claim of distortion through addition to the Qur'an. Concerning omission, or reduction of the Qur'an's verses, such belief is held only by a minority of Akhbārīs. This topic of Qur'anic distortion has been addressed in detail in the book "Qur'ān bih Qur'ān," and therefore, will not be elaborated upon in this preamble.
Fourth Objection: Prohibition by the Infallible Imāms
Some Akhbārīs have interpreted the prohibitions by the Infallible Imāms of the Household (a.s.) on explaining the Qur'an solely through the Qur'an as forbidding the process entirely, citing traditions that speak against "striking the Qur'an against the Qur'an" (ḍarb Qurʾān bih Qurʾān) as evidence. Shaykh al-Anṣārī, among other Uṣūlī scholars, clarifies that such traditions refer to misapplying the Qur'an, specifically the misuse of general and absolute verses without considering the relevant specific and restrictive verses, interpreting ambiguous verses without consulting the clear ones, and disregarding the context of abrogation. The Qur'an is a unified, coherent text, and treating it as a collection of isolated verses disrupts its harmony. Thus, "striking the Qur'an against the Qur'an" means disrupting its unity by neglecting the interconnectedness of its verses. Proper exegesis involves considering the Qur'an as a whole, ensuring that interpretations maintain the scripture's cohesion and integrity. Ignoring the broader Qur'anic context in interpretation equates to fragmenting the Qur'an, which is warned against in the verse that mentions dividing the Qur'an into parts (15:91).
Summary of Narrations on Understanding the Qur'an
The discussions so far elucidate that the Infallible Imāms (a.s.) exclusively comprehend the Qur'an in its entirety, encompassing its overt and covert aspects, interpretation (Taʾwīl), and revelation (Tanzīl). However, this exclusivity does not extend to the Qur'an's apparent meanings. The Qur'an is open for systematic study by all, and the narratives regarding its comprehension can be synthesized as follows:
First Tradition
Imām ʿAlī (a.s.) expresses:
"Speak of the Qur'an, and it will not speak, but I will inform you about it. It holds knowledge of what is yet to come and the stories of the past, the cure for your diseases, and directives for your affairs." (54)
Nonetheless, he also directs individuals to the Qur'an, for example:
"... and God, the Exalted, says: Nothing have We omitted from the Book (6:38), and in it is the explanation for all things. He also mentions that the Book confirms itself and that there is no contradiction in it, as He, exalted be He, says: Had it been from other than God, they would have found therein much contradiction (4:82)." (55)
In response to a man who asked about the attributes of God, he said:
"Look in the Qur'an, follow any of His attributes mentioned therein, and benefit from its guiding light." (56)
He also encourages people to study the teachings of the Qur'an, to understand its knowledge and rulings, and to act according to its ethical guidance:
"Learn the Qur'an, for it is the best of speech, and understand it, for it is the spring of hearts, and seek cure with its light, for it is the remedy of hearts." (57)
Regarding the appointment of judges, he says:
"They were chosen to give life to what the Qur'an has given life to and to give death what the Qur'an has condemned to death." (58)
If understanding the Qur'an was exclusive to the Infallibles, choosing judges to implement the rulings of the Qur'an would be pointless.
"... and the Book of God is amongst you, speaking without a weary tongue, a house whose pillars do not crumble, and a might whose supports are never defeated." (59) This expression implies that where the Qur'an does not speak, it refers to the silence of the Qur'an about its secrets and inner meanings, not its apparent meanings, which the Qur'an always expresses without reservation.
"Adhere to the Book of God, for it is the firm rope, the clear light, the beneficial cure, and the quenching rain." (60) The attributes and effects mentioned in these narrations for the Qur'an, like a firm rope, clear light, and beneficial water, relate to understanding and knowing the Qur'an, not just recitation, as mere recitation does not yield such effects.
"Know that no one is impoverished after benefiting from the Qur'an, nor is anyone self-sufficient before it. Seek healing for your ailments through it and seek its assistance in your difficulties, for in it lies the cure for the greatest diseases: disbelief, hypocrisy, misguidance, and error. Ask God through the Qur'an, turn to Him with love for it, and do not ask His creation through it... Recognise your Lord through it, counsel yourselves with it, question your opinions against it, and deem your whims (in various matters of belief, ethics, law, and jurisprudence) incorrect in light of the Qur'an." (61)
In summary, the evidence clearly indicates that comprehension of the Qur'an, particularly its apparent meanings and the completion of its authoritative guidance in matters of faith, morality, law, and jurisprudence, is within the reach of the people. Imām ʿAlī's (a.s.) remark "it will not speak" pertains to the esoteric and deeper dimensions of the Qur'an. If the people's benefit from the Qur'an were limited solely to its recitation, then the directive to reconcile one's interpretations with the Qur'an for validation would be nonsensical. Thus, while the profound understanding of the entire Qur'an, encompassing both its overt and covert meanings as well as its exegesis and revelation, remains the exclusive domain of the Infallibles (a.s.), grasping its evident meanings is universal and accessible to everyone.
Second Tradition
Narrations that consider the knowledge of the entire Qur'an, both its apparent and hidden aspects, as well as its exegesis and revelation, exclusive to the Infallibles (a.s.), include:
Imām al-Bāqir (a.s.) says:
"No one can claim to have gathered the entire Qur'an, both its apparent and hidden aspects, except for the successors." (62)
The gathering of the Qur'an mentioned in this noble narration is not about its compilation in writing or speech, but rather about academic gathering, as transcription applies to the letters and words, but not to the inner aspects of the Qur'an. Therefore, by this context, "gathering" here refers to comprehension, not compilation.
Abū Ḥamza al-Thumālī quotes Imām al-Bāqir (a.s.):
"No one from this Ummah has gathered the Qur'an except for the successors." (63)
As with the previous verse, "gathering" here refers to the comprehension of the Qur'an. After all, the physical compilation of the Qurʾanic verses is also attributed to others besides the successors.
Imām al-Ṣādiq (a.s.) states:
"We, the people of the House, always have someone whom God sends to teach His book from its beginning to its end." (64)
Knowledge of the Qur'an from start to finish includes knowledge of all its elements, as well as the qualifications of its general and specific verses.
The same Imām also says:
"By God, I know the Book of God from its beginning to its end as if it is in my hand; it contains information about the heavens, the earth, what will happen, and what is happening. God says: In it is the explanation of all things." (65)
One of the characteristics of the Infallible's comprehensive intellect is complete mastery over all the revelations of God.
Likewise, the Imām says:
"In the Book of God, there is news of what was before you, information about what is among you, and the distinction of what is between you, and we know it." (66)
In summary, the Qur'an invites contemplation of its verses, and the Infallibles (a.s.) have directed their companions, students, and interlocutors towards the Qur'an, utilizing it as proof in debates. Conversely, certain narrations suggest that only the Infallibles (a.s.) possess comprehensive understanding of the Qur'an. To harmonize these traditions, it's understood that while full knowledge of the Qur'an, including its overt and covert aspects, interpretations, and revelations, is exclusive to the Infallibles, the apparent meanings are accessible and serve as evidence for all. This understanding is available to anyone familiar with the foundational sciences necessary for systematic study.
It's important to note that the traditions mentioned span the entirety of Qur'anic knowledge, encompassing both doctrinal and practical aspects. This underscores the comprehensive evidentiary status of the entire Qur'an, with no part diminished, covering core beliefs like monotheism, resurrection, prophethood, Imāmate, and jurisprudential rulings. Consequently, the notion of textual distortion concerning topics like Imāmate, among others, is deemed incongruous. Moreover, there exists a distinct argument affirming the Qur'an's preservation from such distortion.