Appearance
The Five Stages in Understanding the Teachings of the Religion
As mentioned earlier, the Qur'an stands as the foundational source of religious knowledge, as affirmed by the teachings of the Infallibles (a.s.), and is recognized as "the greater weighty thing." It establishes the ground for the authority of ḥadīths, while the declarations of the Pure Progeny, known as "the smaller weighty thing," derive their foundational authority from the Qur'an and must align with it in terms of principle and content validation.
The process of assessing ḥadīths against the Qur'an aims to ensure their content does not diverge from or directly contradict the Qur'an. However, it's important to note that refining absolute statements, specifying generalities, interpreting universals, setting boundaries, and providing detailed explanations based on ḥadīths do not constitute contradictions.
A ḥadīth that is in harmony with the Qur'an falls within the domain of the Qur'an and is authoritative and citable. The Prophet Muhammad (s.a.w.), designated as the divine clarifier of the Qur'an's teachings—We have sent down the Reminder to you so that you may clarify for the people that which has been sent down to them (16:44)—bestowed this responsibility onto his successors as well, as per the widely acknowledged Tradition of the Two Weighty Things—"...Indeed I leave among you two weighty things...and it is the Book of God...and my progeny, the people of my household; they shall never be separated." Thus, the duty of elucidating the Qur'an's broad principles and laws falls upon the Infallibles (a.s.), whose words refine its generalities and articulate its undefined aspects.
Therefore, relying solely on the Qur'an to affirm beliefs or to apply practical directives without referencing ḥadīths is ineffectual. In essence, the true teachings of Islam are found in the combined instructions of the Two Weighty Things, not just in the declarations of either one alone. Reflecting on earlier discussions, the interpretation of each Qur'anic verse necessitates navigating through these (five) stages:
The initial step involves comprehending the content of the specific verse in isolation from the rest of the Qur'an's verses. At this juncture, it is not yet appropriate to assert, "the Qur'an's perspective is such," but rather, one should state, "the content of this particular verse, independently of others, is understood to be as follows."
Since the Qur'an's verses serve as both interpreters and validators of each other, asserting, "The Qur'an was not sent down to contradict itself; rather, its parts reinforce one another" (90) and "parts of it explain others and some sections testify to the validity of others," (91) it is essential to interpret any given verse in light of the rest of the Qur'an. At this point, the interpretation derived from the Qur'an itself can be ascribed to the Qur'an. However, this interpretation cannot yet be attributed to Islam as the comprehensive message of the religion, nor regarded as the definitive word of Islam. Thus, adhering solely to this stage would exemplify the notion of "the Book of God suffices us" (ḥasbunā kitāb Allāh), a stance in contradiction with the Prophet's definitive Sunnah (s.a.w.), whom the Qur'an appoints as the authority on the foundational doctrines and evidences of the religion.
To thoroughly understand a verse, one must gather all relevant ḥadīths that shed light on the verse's context of revelation (shāʾn al-nuzūl), its application, or its interpretation, along with any ḥadīths indirectly related to its meaning. This comprehensive compilation allows for the identification of qualifiers, specifiers, and other contextual clues within the realm of the smaller weighty thing's pronouncements. Through this process, the message conveyed by the smaller weighty thing can be comprehended with precision.
After gathering and analyzing the relevant ḥadīths as previously mentioned, their collective outcome and essence must be assessed in relation to the Qur'an. If they do not conflict with the Qur'anic teachings, they are accepted as qualifiers, specifiers, contextual evidence, and clarifiers within the scope of the Qur'an.
Should the message of the smaller weighty thing align with that of the greater weighty thing, the final determination is made, and this harmonious entirety is recognized as the definitive message and teachings of Islam.
The sequence wherein Qur'anic discourse precedes ḥadīth-based discourse through the five outlined stages reflects the Qur'an's primacy as the foundational source and its role as the basis for ḥadīths' authoritative status. This approach, underpinned by the Qur'an's assured transmission and its definitive framing of religious principles and overarching teachings, allows for the utilization of ḥadīths as evidential supports. Conversely, to explicate a verse's meaning via a ḥadīth prior to engaging with the broader Qur'anic context (the greater weighty thing) risks entangling the exegesis in circular reasoning.
Ḥadīths, as delineated in prior discussions, are reliant on the Qur'an for both their validity and interpretative clarity. An exegete delving into the Qur'an must first meticulously explore the Qur'anic discourse on any given subject, identifying the core teachings and overarching narratives within its verses. Only upon this foundational Qur'anic examination can ḥadīths be considered. Their credibility hinges on a thorough Qur'anic vetting, ensuring they do not present contradictions. Subsequently, once the foundational Qur'anic framework is established and other necessary stages are navigated, the exegete may engage with ḥadīths for further qualification, specification, elucidation, interpretation, and contextual application of the verse in question.
Note
The demonstrative intellect (ʿaql burhānī), shielded from the pitfalls of fallacy and speculative errors, serves akin to an inner divine emissary. It stands as one of the autonomously derived sources of religious insight, akin to the revealed texts, and holds foundational validity and intrinsic authority in the realm of jurisprudential verdicts (fatwās).
Such an intellect, through its established principles, pure sciences, and unadulterated demonstrations, lays the solid groundwork for authentic beliefs. These include acknowledging the existence of the Creator, affirming monotheism, understanding the divine attributes and beautiful names, recognizing the necessity of revelation, prophethood, and the inevitability of resurrection, among other fundamental theological tenets. It maintains unwavering conclusions on these subjects. Therefore, as a divine evidence, the demonstrative intellect (ʿaql burhānī) plays a critical role in every phase of deducing religious understanding from the Qur'an and the Sunnah. This includes analysis of individual verses, comprehensive examination of the entire Qur'an, evaluation of specific ḥadīths, thorough consideration of all Sunnah, and ultimately, synthesizing the collective insights of the Qur'an and Sunnah to articulate and present the final message of the religion.
To elucidate, the teachings derived from transmitted texts—including both the Qur'an and the ḥadīth—are categorized into three distinct types, with the intellect playing a specific role in each:
a) Teachings beyond the intellect's capacity for knowledge, where it neither negates nor affirms, but remains silent. Here, the intellect functions as an aware receptor of the transmitted text's message, acknowledging its role is to listen, remain silent, and accept the religious teachings presented.
b) Teachings that the intellect can know and affirm. In such instances, rational proof, alongside the transmitted texts, acts as a voice and messenger of God's religion.
c) Teachings that are within the realm of the intellect's understanding but are met with its negation and denial—that is, when rational proof contradicts the apparent meanings of the Qur'an and Sunnah. In these situations, the verdict of the demonstrative intellect supersedes the apparent meanings of the texts. Here, the intellect is akin to both an attached (muttaṣil) and a detached (munfaṣil) contextual indicator, elucidating the true intentions behind divine discourse. Extracting the religion's teachings from the texts, while ignoring these comprehensive contextual indicators, is not valid.
It's essential to mention that the intellect, serving as a foundational pillar of religion and recognized for its authority within the discipline of legal theory, needs to be uncorrupted and authentic, mirroring the purity of the transmitted texts. Thus, reliance on conjectural or whimsical postulates, even if deemed intellectual, is futile. Consequently, when prioritizing intellect over transmitted texts and interpreting these texts against their apparent meanings, it's imperative to exercise the highest levels of accuracy, caution, and discernment. This approach safeguards against forsaking the essence of divine revelation and enduring the harsh repercussions of such neglect.
Note
Since a definitive rational judgment cannot conflict with a definitive transmitted text, if there appears to be a clash, it is likely due to a misunderstanding that needs careful resolution. Just as two definitive rational proofs or two authentic transmitted proofs never contradict each other, any perceived contradiction demands a reevaluation to reconcile the apparent discrepancy.
Similar to how a Qur'anic subject is attributed to Islam through the previously outlined five stages, attributing a ḥadīth-based subject to Islam also requires navigating multiple stages. Merely encountering an authentic ḥadīth does not automatically warrant its attribution to Islam, although it is permissible to discuss within the confines of that specific ḥadīth.
The reason for delineating ḥadīth-based discussions separately from the main exegetical discourse in this exegesis, as done in Tafsīr al-Mīzān, stems from the necessity of examining traditions related to each verse. One cannot fully grasp the theoretical teachings or fulfill their obligations regarding practical teachings by only referring to the Qur'an's content without considering ḥadīths. This is because the roles of qualifying absolutes, specifying general principles, and elaborating on the universal principles within Qur'anic verses fall to the Infallibles (a.s.). However, the examination of ḥadīth must always follow the analysis of Qur'anic verses, not proceed alongside it. The fundamental understanding of a verse should not be derived from ḥadīth, as ḥadīth is to be assessed, with the Qur'an serving as the standard for this evaluation. In exegeses where the outlined stages have not been followed and a clear distinction between Qur'anic and ḥadīth-based discussions has not been made, the criterion and its subject have been conflated, and the authority of ḥadīths has been mistakenly seen as parallel to the authority of the Qur'an, whereas the authority of exegetical ḥadīths remains secondary to the authority of the Qur'an, not equal to it.
A coherent approach to religious studies places the Qur'an at the foundational level, logically preceding the prophetic mission. This positioning is essential, as the prophetic mission logically precedes the origin of the Sunnah, with its verification found in the discourse on the definitive Sunnah's characteristics. In a robust epistemological framework, there's no room to prioritize what is logically posterior or to demote what is logically prior. The notion of "prioritizing the less significant over the more significant" is disregarded, as such misplaced emphasis on ḥadīth risks sidelining divine revelation and elevating mortal discourse to a status that should exclusively belong to divine speech, for there is no speech more truthful than that of God, as stated, And who is more truthful than God in speech? (4:87). To elevate the lesser weighty thing above the greater, and to delay the precedence of the greater weighty thing for the lesser, misaligns with the essence of religion and equates to abandoning it entirely.
In one exegesis, it is stated:
"Initially, I based the interpretation and understanding of a verse on a ḥadīth established within the Sunnah of the Prophet (s.a.w.), considering the Sunnah as the Qur'an's interpreter and a means to discern its meanings, as per the verse: Take whatever the Apostle gives you, and relinquish whatever he forbids you (59:7). If a relevant ḥadīth was not found in the Sunnah, I then relied on the verse's apparent meaning and context, as the wise speaker's intentions are understood through the meanings perceived by the audience. Further, if another verse elucidated the matter more clearly than the initial one, I discussed both for enhanced clarity, underscoring the Qur'an's unified source; parts of it elucidate and confirm others." (92)
Comment: This statement is incorrect, for prioritizing the context of the verse and the internal evidence from the Qur'an itself—due to its verses speaking through, testifying to, and being in concordance with each other—is paramount over narrated ḥadīths. While Verse 7 of Sūrah al-Ḥashr does indeed instruct the faithful to follow the Sunnah of the Prophet (s.a.w.), it's crucial to acknowledge that the Sunnah comprises two types: foundational and subsidiary. The foundational Sunnah revolves around understanding the Sunnah and accurately assessing ḥadīths' authenticity by comparing them against the Qur'an. The subsidiary part of the Sunnah details specific legal matters. Evidently, the foundational aspect of the Sunnah supersedes its subsidiary counterpart, and the incontrovertible decree from this segment dictates that before delving into a ḥadīth's content, its authenticity must be verified, primarily by juxtaposing the ḥadīth's message with the Qur'an. Initially, therefore, the Qur'an itself, serving as its own interpreter and the true clarifier of divine revelation, should be consulted, followed by an examination of ḥadīths. As previously elucidated, the proper alignment of these two pivotal elements reveals that, firstly, the definitive Sunnah does not require corroboration against the Qur'an, and secondly, a ḥadīth's alignment with the Qur'an is not a prerequisite for its validity; rather, its contradiction to the Qur'an undermines its authority and credibility. Lastly, the responsibility of detailing legal parameters, dissecting creation's intricacies, and expanding on resurrection among other subjects has been allocated to the Sunnah.
Therefore, the inaccuracies and incompleteness in what al-Qurṭubī has relayed from others in his commentary become apparent. He recounts the following from some sources, though not endorsing all he relays:
The notion of assessing the Sunnah against the Qur'an—accepting what aligns and discarding what doesn't—is unfounded and incorrect.
The Qur'an relies on the Sunnah more than the Sunnah relies on the Qur'an.
The Sunnah holds authority over the Qur'an, and not the reverse. Although Faḍl ibn Ziyād narrates:
"I heard Aḥmad ibn Ḥanbal state: ‘I hesitate to assert that the Sunnah overrules the Qur'an; instead, I maintain: The Sunnah interprets and elucidates the Qur'an.'" (93)
Given that some Ahl al-Sunnah did not recognize the importance of comparing ḥadīth with the Qur'an—as clearly as it appears in the ḥadīth compilations of the Imāmiyya—he deemed the directives for such evaluation to be unfounded. In conclusion, from the preceding discussions, the essential parity and equivalence between the Qur'an and the definitive Sunnah, the primacy of the Qur'an over the non-definitive Sunnah, and the subordination of the Sunnah to the Qur'an, not the other way around, have been elucidated.
Applied and Exegetical Ḥadīths
The universality and eternality of the Qur'an transcend geographical, climatic, and temporal boundaries, ensuring its message remains comprehensive and inclusive across all dimensions. Its applicability extends to those absent as well as present, and across past, present, and future times equally. The laws and characteristics the Qur'an proclaims are not confined by space or time.
The enduring relevance of the Qur'an, transcending the limitations of time and space, is affirmed by its characteristic of jary, or applicability to new situations, as elucidated in the ḥadīths. Imām Bāqir (a.s.) emphasizes this timeless applicability, remarking, "If the application of a verse ended with the death of the people it was revealed about, then nothing of the Qur'an would remain relevant. However, the Qur'an continues to apply universally from the beginning to the end of the world, as long as the heavens and the earth exist." Additionally, the Imāms elucidate that every verse harbors both an apparent (zāhir) and a deeper (bāṭin) meaning, with certain interpretations tied to past events and others awaiting their time. This dynamic nature of the Qur'an, likened to the perpetual motion of celestial bodies such as the sun and moon, ensures its verses remain pertinent to both the living and deceased. Fuḍayl ibn Yasār, through his dialogue with Abū Jaʿfar (a.s.), reveals, "Its outward meaning is its revelation, and its inward meaning is its interpretation. Some of it has passed, and some of it has not yet happened. It moves through the firmament as the sun and the moon move. As the interpretation of something of it comes, it applies to the dead as it applies to the living..." This declaration underscores the Qur'an's characteristic of jary, highlighting its comprehensive applicability across time and its perpetual relevance as further exemplified by the noble ḥadīth.
Numerous ḥadīths cited in ḥadīth-based exegeses like Nūr al-Thaqalayn and Burhān, often referred to as exegetical ḥadīths, do not actually serve the purpose of explicating the verses under discussion. Exposition, or tafsīr, entails elucidating the meanings of the words and sentences within the Qur'an, yet most of these ḥadīths do not fit this description. Instead, they are primarily focused on applying the verse to specific instances, frequently to the most notable example. For instance, the verse "those who have not incurred Your wrath, nor are astray" (1:7) is commonly associated with Jews and Christians. The characterization of these ḥadīths as applicative comes from several indications. Firstly, labels such as "those who have incurred [Your] wrath" and "those who are astray" are broadly defined, encompassing numerous instances. The mention of one particular instance does not exclude the relevance of these terms to other instances, barring evidence to the contrary. Secondly, these titles are applied to various other groups in different ḥadīths, including the Nāṣibīs under "those who have incurred [Your] wrath" and the uncertain or those unaware of the Imāms (a.s.) as "those who are astray." Thirdly, in certain ḥadīths, both Jews and Christians are described as "those who are astray." (94) Another indication of the applicative nature of many exegetical ḥadīths is provided by Imām Bāqir (a.s.), who comprehensively stated to Khaythama, "O Khaythama! The Qur'an was revealed in thirds: one third about us and our followers, one third about our adversaries and those before us, and..." (95) Thus, given their reliable transmission and context, such ḥadīths do not restrict the verse's broad applicability. Highlighting a particular example or the ideal instance does not negate other potential applications. Instead, the verse retains its general applicability and broad scope, empowering interpreters to apply it across various contexts without limitation.
The significance and function of applicative ḥadīths lie in their ability to illuminate specific instances of a verse, thereby aiding interpreters in unveiling its broader meaning.
Note
In certain instances, the application of a verse is exclusive and confined. This exclusivity means the principle of jary, or applicability to new situations, doesn't extend to these particular verses. Examples of such verses include the Verse of Guardianship (wilāya): Your guardian is only God, His Apostle, and those faithful who maintain the prayer and give zakāt while they bow down (5:55); the Verse of Mutual Imprecation (mubāhala): Should anyone argue with you about him, after the knowledge that has come to you, say, ‘Come, let us call our sons and your sons, our women and your women, ourselves and yourselves, then let us earnestly pray and invoke the curse of Allah upon the liars' (3:61); and the Verse of Purification (taṭhīr): Indeed, Allah only wishes to remove all impurity from you, O People of the Household, and to purify you a thorough purification (33:33).