The Exegetical Methodology of the Prophet's Household

The exegetical approach employed by God's Messenger (s.a.w.) and the Infallible Imāms (a.s.) prominently features referencing Qur'anic verses to elucidate one another, offering profound insights into the scripture's depths. This method, rooted in the holistic understanding of the Qur'an, allowed them to navigate complex jurisprudential and theological issues with divine guidance.

A notable example of this methodology is seen in how the Commander of the Faithful (a.s.) interpreted the Qur'an's teachings on gestation and weaning periods. By synthesizing the directive:

And the mothers shall breast feed their children for two whole years (2:233),

with the information provided in:

...his gestation and weaning is thirty months... (46:15),

he inferred that the minimum gestation period according to the Qur'an is six months. This interpretation had practical implications, such as in judicial decisions, where it was used to revoke a stoning sentence for a person accused of fornication, based on the duration of pregnancy. (7)

Imām Jawād (a.s.) demonstrated an insightful application of Qur'anic exegesis by harmonizing the verse:

And the places of prostration [masājid] are for God... (72:18),

with the directive:

And as for the thief, both male and female, cut off their hands... (5:38),

to interpret the punishment for theft. He concluded that the penalty should involve cutting off the fingers, not the entire hand, considering the palm as a place of prostration (masjid), hence sacred. (8) This interpretation stands in stark contrast to the views of some extremists among the Khawārij, who, focusing solely on the verse regarding theft, advocated for severing the thief's entire arm from the shoulder, based on the broader semantic range of the term yad, which can mean the whole arm. (9)

Imām al-Bāqir (a.s.), addressing Zurara's inquiry about the basis for shortening prayers during travel as per the verse:

And when you travel throughout the land, there is no blame upon you for shortening the prayer (4:101),

which seems to suggest permission rather than an obligation, elucidated a nuanced understanding. He drew a parallel to another verse:

And whoever performs the pilgrimage to the House or performs ʿUmra, there is no blame upon him for walking between them (2:158),

where "no blame" similarly does not merely indicate permission but implies an obligation. (10) [Through this comparison, Imām al-Bāqir (a.s.) clarified that the linguistic expression "no blame" in both instances conveys an obligatory aspect of Islamic practice, not just an allowable action, thus offering a deeper insight into the Qur'anic directive on shortening prayers during travel. This explanation exemplifies the profound interpretative approach adopted by the Imāms in explicating the Qur'an's teachings.]

Interpreting the Qur'an by the Qur'an itself is a foundational practice within the Prophet's Household (a.s.), a methodology deeply ingrained in their scholarly tradition. This approach is underscored by statements from these revered figures, illustrating their commitment to a cohesive and harmonious understanding of the Qur'anic text. For instance, the Messenger (s.a.w.) emphasized the self-confirming nature of the Qur'an, advising, "Indeed, the Qur'an confirms parts of itself with other parts, so do not contradict one part with another." Similarly, Imām ʿAlī (a.s.) eloquently described the interactive dynamics of the Qur'an, stating, "With the Book of God, you see, speak, hear, some parts of it speak with others, and some bear witness to others." (11)

The narratives surrounding the Prophet's Household (a.s.) and their practice of interpreting the Qur'an through the Qur'an itself underscore this method as the most accurate approach to understanding the scripture. However, its application can be challenging and requires a deep commitment to the principles of Islamic jurisprudence and theology. The analysis involving the "places of prostration" (masājid) as mentioned in:

And the places of prostration [masājid] are for God... (72:18),

alongside the interpretation that necessitates cutting off parts of these in the case of repeated theft, exemplifies the method's complexity. Similarly, the interpretation of "no blame" as denoting an obligation further illustrates the nuanced understanding required to apply this methodology effectively.

Since the Prophet's Household (a.s.) endorsed the method of explaining the Qur'an by the Qur'an as valid, the Companions and their successors, upon encountering a verse that could elucidate another, readily employed this approach. While the majority of their explanations leaned towards tradition-based interpretations rather than directly using Qur'anic verses, such endeavors necessitated Qur'anic reasoning and thorough contemplation across all verses. This differed from rational analysis, which engages logical reasoning within the realm of conventional sciences or established principles. Despite this, the practice of explaining the Qur'an by the Qur'an has been a distinguished method among exegetes, with many esteemed interpreters also incorporating it, to some extent, by drawing upon specific verses to shed light on others.

The author of Tafsīr al-Manār outlined specific prerequisites for the initial phase of exegesis, emphasizing primarily the need to scrutinize the verses and words to comprehend the Qur'an directly. He acknowledged, "And they have said that the Qur'an explains some parts of it by others," suggesting a consensus around the methodology of explaining the Qur'an through itself, thereby highlighting its universal acceptance across various schools of thought, not confined to any single group.

Despite this acknowledgment, neither Muḥammad ʿAbduh, the author of Tafsīr al-Manār, Rashīd Riḍā, nor others were fully equipped to engage in the extensive endeavor of allowing the Qur'an to elucidate itself, where its verses would interact in harmony, providing testimony and affirmation to one another. Nonetheless, they generally attained some degree of success with this approach, indicating their contribution to the tradition of Qur'anic exegesis, even if they could not explore it to its fullest extent.

Throughout the teachings, deeds, and writings of both early and contemporary scholars, the essence of explaining the Qur'an by the Qur'an emerges distinctly, enriching the scholarly tradition with its profound insights. Yet, the epitome of this exegetical methodology is embodied in Tafsīr al-Mīzān. This monumental work not only builds upon the foundational efforts of previous exegetes but also stands out as a pioneering contribution in the field of Qur'anic studies. Tafsīr al-Mīzān represents a pinnacle in the pursuit of understanding the Qur'an through the lens of the Qur'an itself, marking a significant milestone in the scholarly endeavor to delve into the scripture's depths. (12)

"Though many beauties have emerged,

None can match the grace and charm of our beloved.

By the right of long companionship, no confidant,

Can reach the truthfulness of our beloved.

A thousand patterns may arise from the pen of creation, yet none

Can match the delight of our beloved's image.

A thousand pennies may be brought to the market of existence,

But none can match the value of our beloved's coin." (13)

Tafsīr al-Mīzān, and what will make you comprehend what al-Mīzān is:

That is the bounty of God, which He gives to whom He wills (62:4)

The secret of the distinguished author of al-Mīzān's success in explaining the Qur'an by the Qur'an will be clarified later.

The tradition among jurists and scholars of Islamic principles in deriving legal rulings from the Qur'an often entails specifying what is general and particularizing what is absolute, using conditions and specifications mentioned in other Qur'anic verses. Similarly, when considering the possibility of abrogation within a verse, they seek its abrogator among other verses. Broadly, they employ every piece of Qur'anic evidence and witness available to extrapolate legal branches from the Qur'an's verses, illustrating a comprehensive approach to understanding and applying the scripture's guidance within the framework of Islamic law. (14)

The methodology adopted by discerning individuals (sīrat al-ʿuqalāʾ) in analyzing the works of authors and speakers involves a comprehensive comparison of all contents within a book or speech, affirming or refuting certain parts with others. This approach has been practiced in the presence of the Imāms, who neither prohibited nor objected to it, indicating an acknowledgment of its validity and utility in understanding and interpreting complex texts.