Alhassanain(p) Network for Heritage and Islamic Thought

In The Name of Allah

Danger of Self-Interpretation of Quran

WHAT FOLLOWS IS A QUICK AND DIRTY  INTEGRATION SEVERAL PIECES OF DIALOGUE ON THIS ISSUE IN A SHIA DISCUSSION GROUP. THIS ARTICLE IS NOT FINAL, AND IS TO BE RESHAPED AND IMPROVED FOR A MORE EFFECTIVE PRESENTATION.

September 2000

Contents

Introduction 3

Does Quran Refer Us to An Interpreter? 4

The Reasons for the Falsity of Self-Interpretation 8

The Meaning of Mutashabih 12

The Warning of Traditions About Self-Interpretation 15

The Origin of the Problem 17

The Dissagreements Between Quran and Hadith 19

Introducing Some of the Hadith-Based Exegeses 25

Side Comments 26

Introduction

Quran is Allah's speech to mankind that was delivered to us by His last Apostle (PBUH&HF). Thus, it is our duty to learn and understand the words of Allah. Many people think that Quran is a self teaching book so that one can understand all of Allah words without need to acquire its meaning from a teacher who is authorized by Allah. They believe that as human sciences progress and as the new theories, ideas, and opinions develop, one can build a new understanding of Quran. They maintain that it is the duty of people to think and develop interpretations of Quran based on the needs the new generations and the requirements of each era As a result, they consider Quran is subject to different interpretations based on the current needs of the society and people can modify its meaning according their new opinions. They consider this the dynamic feature of the religion of Islam. This would also give an excuse to tolerate and accept the differing views in Islam. They consider all these difference in understanding the religion of Allah is Allah's mercy to mankind which results in the progress of the religion as human sciences grow.

In this article, we will discuss if we are allowed to interpret Quran based on our opinion, and if Allah has left us on our own to find a relative understanding of Quran, and if He has excused us to follow such relative interpretations which are divergant due to the variety of opinions, or if He has assigned some specific teachers for explaining His Book to mankind and has ordered us to exclussively refer to them for usderstaning of the Quran.

Does Quran Refer Us to An Interpreter?

When we study the Quran, we find that Quran refers us to some specific people to undersatnd it meaning. Here I quote some traditions where the Imams of Ahlul-Bayt (AS) have quoted Quran to prove this point. In a Hadith, Abu Salt (RA) narrated:

Imam al-Ridha (AS) said to Ibn Jahm: "Fear Allah and do not interpret the Book of Allah by your opinion, because Allah said: 'and no one knows its interpretation except Allah and those who are firmly rooted in knowledge (3:7)'"

- Uyun Akhbar al-Ridha, v1, p191, Hadith #1

- al-Amali, al-Saduq, p90, Hadith #3

- Wasa'il al-Shia, v27, p187, Hadith #33562

- Bihar al-Anwar, v11, p72, Hadith #1

In on of his letters to Mu'awiya (L), Imam Ali (AS) wrote:

I have heard the Messenger of Allah (PBUH&HF) saying: "There is no verse in Quran except it has surface (meaning) and a hidden (meaning) and there is no letter in it except it has an interpretation, 'and no one knows its interpretation except Allah and those who are firmly rooted in knowledge (3:7).'"

Those firmly rooted in knowledge are us the family of Muhammad (PBUH&HF), and Allah has ordered other people to say: 'We believe in it (i.e., the interpretation of Ahlul-Bayt (AS)) the whole thing (i.e., Quran and divine interpretation) is from our Lord. But none will grasp the Message except men of understanding (rest of 3:7)' and thus Allah has ordered people to submit to us and return the matter to us. Certainly, He said: 'And had they referred it to the Messenger and Ulul-Amr among themselves, those who asked for clarification from them had known it (4:83).' They (i.e., Ahlul-Bayt(AS)) are those from whom they ask and from whom they seek.

- Kitab Sulaim Ibn Qais al-Hilali, p771

- Bihar al-Anwar, v33, p155

The Messenger of Allah (PBUH&HF) said:

"Allah has cursed those who dispute in the religion of Allah by the tongue of seventy Prophets. He who disputes in the (meaning of the) verses of Allah has become disbeliever as Allah sates: 'None would dispute in the Signs/Verses of Allah but the disbelievers (40:4)' He who interprets Quran by his opinion has indeed lied upon Allah. He who gives Fatwa to people without knowledge the angels of the Heavens and the Earth curse him. Every innovation is misguidance and every misguidance leads to the Fire."

- Kamal al-Din, p256, Hadith #1

- Wasa'il al-Shia, v27, p190, Hadith #33568

- Bihar al-Anwar, v36, p227, Hadith #3

In another Hadith, Imam Musa Ibn Ja'far (AS) narrated from his father (AS) who narrated from his forefather:

Ali Ibn al-Husain (AS) said: "An infallible (Ma'sum) is the clinger to the Rope of Allah. And the Rope of Allah is Quran. The two shall never separate until the Day of Rising. The Imam guides to the Quran, and the Quran guides to the Imam, and this is the saying of Allah, the Mighty, the Majestic: 'Verily this Quran guides to whom is most right (17:9).'"

- Ma'ani al-Akhbar, p132, Hadith #1

- Bihar al-Anwar, v25, p194, Hadith #5

On the commentary of verse: "Nay, here are evident Signs/Verses in the hearts of those endowed with the knowledge (29:49)" Imam al-Baqir (AS), Imam al-Sadiq (AS), and Imam al-Ridha (AS) said: "those (endowed with the knowledge) are exclusively the Imams (AS)."

- Basa'ir al-Darajat, pp 205-207, Hadith #5,11,12,17

- Wasa'il al-Shia, v27, p180, Hadith #33543

- Bihar al-Anwar, v23, p201, Hadith #40; p202, Hadith #46

The above Hadith proves that all the verses of Quran are clear/evident only for Ahlul-Bayt (AS), and nothing of Quran is ambiguous (Mutashabih) for them.

Moreover it is narrated:

On the commentary of verse: "And no one knows its interpretation except Allah and those who are firmly rooted in knowledge (3:7)" Imam al-Baqir (AS) and Imam al-Sadiq (AS) said: "We are those who are firmly rooted in knowledge and we are those who know its interpretation."

- al-Kafi, v1, p213, Hadith #1

- Ta'wil al-Ayat al-Dhahira, p106

- Wasa'il al-Shia, v27, p178, Hadith #33536; p198, Hadith #33584

- Bihar al-Anwar, v23, p198, Hadith #31

In addition, Allah, the Glorious, mentioned in Quran:

And We sent not (as Our Prophets) before thee other than men whom We revealed. Ask the People of the Reminder (Ahl al-Dhikr) if ye know not! (We sent them) with Clear Signs and writings; and We have sent down unto thee (also) the Reminder (al-Dhikr); that thou clearly explain to men what is sent for them and that they may reflect. (16:43-44)

And we have revealed the Scripture unto thee only that thou may explain unto them that wherein they differ, and as a guidance and a mercy for the people who believe. (16:64)

From the above verses of Quran, especially where Allah states: "that you clearly explain to them what is sent for them", we can conclude that the information that the Apostle (PBUH&HF) would provide to people is not limited to the text of Quran. It certainly includes the commentaries of Quran, which are not in the explicit text of Quran. The end of the verse also shows that we can correctly reflect on the verse only after getting the explanation of the verse from the Prophet (PBUH&HF).

In the above verses, Allah used the term "Reminder" as well as "People of Reminder." The Sunnis consider the "Reminder" Quran and the "People of Reminder" the Christian and Jewish scholars who know the advent of our Prophet (PBUH&HF). Examining the claim of the Sunnis, we can realize that these two assignments do not match since if we consider the "Reminder" as Quran, the "People of Reminder" would certainly become the people of Quran, and not the Christian and Jewish scholars!  Moreover, if we ask Christian and Jewish scholars, they would certainly invite us to their own religion, and not to Islam. Muhammad Ibn Muslim narrated that:

I asked Imam al-Baqir (AS): "There are some people who claim that the saying of Allah 'Ask the People of the Reminder (Ahl al-Dhikr) if you do not know (16:43)' refers to the Jews and Christians." The Imam (AS) said: "(If so) then they would invite you to their own religion." He (AS) then pointed by his hand to his bosom and said: "We are the People of Reminder (Ahl al-Dhikr) and we are those who should be asked from."

- al-Kafi, v1, p211, Hadith #7

- Tafsir al-Ayyashi, v2, p260, Hadith #32

- Mustadrak al-Wasa'il, v17, p268, Hadith #21304

- Bihar al-Anwar, v23, p183, Hadith #43

Furthermore:

Imam al-Sadiq (AS) said: "Allah, Exalted is His Reminder, said, 'Ask the People of the Reminder (Ahl al-Dhikr) if you do not know (16:43).' The book (of Allah) is the reminder, and its people are the family of Muhammad (PBUH&HF). Allah has ordered to ask from them, and did not order to ask from the ignorant. Allah has named Quran 'the Reminder' and He said, 'And We sent down to you the Reminder so that you explain to people what is sent for them and that they may reflect. (16:44)' and He, Exalted, said: 'And certainly that is the Reminder for thee and thy people, and soon shall ye (all) be questioned (43:44).'"

- al-Kafi, v1, p295, Hadith #3

- Basa'ir al-Darajat, p41, Hadith #19

- Wasa'il al-Shia, v27, p66, Hadith #33215

- Bihar al-Anwar, v23, p181, Hadith #32

Thus, according to the Shia traditions, the Reminder is Quran, and the People of Reminder are the People of Quran, who are Ahlul-Bayt (AS) since they are attached of the Quran and shall never separate from it as stated in the Hadith of al-Thaqalain upon whose authenticity all Muslims agree.

Another meaning for "the Reminder" is also given in Quran and Hadith. In the second meaning, the Prophet (PBUH&HF) is referred to as the Reminder and the family (Ahl) of the Prophet is referred to the Family/People of the Reminder (Ahl al-Dhikr). We recite in Quran:

... Therefore fear Allah O men of understanding who have believed, for verily Allah hath sent down toward you a Reminder, (that is) an Apostle who recites unto you the signs of Allah which are clear, that He may bring forth those who believe and do good works from darkness into light... (65:10-11)

In this context, Abdullah Ibn Ajlan narrated:

About the saying of Allah, "Ask the People of the Reminder (Ahl al-Dhikr) if you do not know (16:43)," Imam al-Baqir (AS) said: "The Apostle of Allah (PBUH&HF) said: al-Dhikr (the reminder) is me, and the Imams (AS) are the Ahl al-Dhikr (people of the reminder)."

- al-Kafi, v1, p210, Hadith #1

- Ta'wil al-Ayat al-Dhahira, p259

- Wasa'il al-Shia, v27, p63, Hadith #33206

- Bihar al-Anwar, v16, p359, Hadith #55

Allah said in Quran:

Inna Alaina Jam'ahu wa Qur'anahu Thumma Inna Alaina Bayanah

ADD Translation and Related Traditions

In some traditions the Imams said, when we tell you something ask for its proof from the Qur'an because whatever we say has its basis in the Qur'an. It is important to observe that the Imam (AS) said "ask us", not anyone else. In fact, all the needed information is in Quran and its divine commentary that was reavealed along with Quran. What Allah willed to reach us of this commentary,  has reached us by Ahlul-Bayt (AS) in the form of Hadith. Imam al-Baqir (AS) said:

"Surely Allah did not leave anything of what people need up to the Day of Judgment but that He sent down in His Book, explained it to His Apostle (PBUH&HF), made a limit to everything, assigned a guide to direct it, and decreed a punishment for he who violates that limit."

- Tafsir al-Ayyashi, v1, p6, Hadith # 13

- al-Kafi, v1, p59, Hadith #2

- Basa'ir al-Darajat, p6, Hadith #3

The important point is that these bases are exclusively with the Ahlul-Bayt (AS). That is why they have become Ahl al-Dhikr to the exclusion of others. They release any information they wish to any one they want. When they say, "ask us", we are obligated to refer to them and no one else. We cannot extract such information from Quran independently nor can we ever find it in the hand of any fallible person.

The Reasons for the Falsity of Self-Interpretation

Various authorities narrated from both Imam al-Baqir (AS) and Imam al-Sadiq (AS) who said:

"Nothing is farther than the reasons of men from the interpretation of Quran. Certainly, the beginning of a verse can be about something, its middle is about another thing, and its end is (yet) about another thing."

- Tafsir al-Ayyashi, v1, pp 11,12,17 (four traditions)

- Wasa'il al-Shia, v27, p192, Hadith #33572; pp 203-204, Hadith

#33600, #33604, #33605

- Bihar al-Anwar, v89/92, p91, Hadith #37; p94, Hadith #45; p95,

Hadith #48; p110, Hadith #10; p111, Hadith #14

In a long discourse, Imam Ali (AS) said:

"... Certainly in Quran some verses are partly in one chapter and the rest of them are in another chapter, and there are some verses half of which are abrogated and the other half remained in their states. Some verses have different wordings but have common meanings, and some have common wordings but have different meanings, The appearance of some verses are in disagreement with their internal/hidden meanings and their surface meanings are acted upon in the case of Taqiyya... There are some verses that apparently address a group while they are meant for another group, and there are verses that address the Prophet (PBUH&HF) while they are meant for his nation..."

- Tafsir al-Nu'mani, as quoted in Bihar al-Anwar, v90/93, p4

Qasim Ibn Sulaiman narrated:

Imam al-Sadiq (AS) said: "No one has related a part of Quran to another part (by his opinion), except that he has become disbeliever."

- al-Kafi, v2, p632, Hadith # 17; p633, Hadith #25

- Tafsir al-Ayyashi, v1, p18, Hadith #2

- Ma'ani al-Akhbar, p190, Hadith #1

- Uddat al-Daa'i, p299, Hadith # 11

- Bihar al-Anwar, v89/92, p39, Hadith #1

Of course, the different parts of Quran are related to each other, but its knowledge can be obtained only from Ahlul-Bayt (AS). In explaining the above-mentioned Hadith, Shaikh Saduq (RA) quoted his teacher Muhammad Ibn al-Hasan (RA) saying: "This means that a man gives interpretation of a verse by interpretation of another verse." (SeeMa'ani al-Akhbar, p190)

A number of authorities narrated:

Imam Al-Sadiq (AS) said: "There is no subject in which two individuals could disagree except that it has a root in the Book of Allah, but the reasons of people do not reach it."

- al-Kafi, v1, p60, Hadith #6; v7, p158, Hadith #3

- al-Tahdhib, v9, p357, Hadith #9

- Wasa'il al-Shia, v26, p293, Hadith #33025

- Bihar al-Anwar, v89/92, p100, Hadith #71

Abi Mu'ammar al-Sa'dani narrated:

Imam Ali (AS) said: "Avoid interpreting Quran by your opinion and you should obtain deep understanding of it from al-Ulamaa (i.e., only the Imams of Ahlul-Bayt (AS)). Verily there exists many revealed verses whose wordings have similarity with the saying of human, but since they are the saying of Allah, their interpretation (Ta'wil) do not have any similarity with the saying of human. Nothing in His creation is like Him. Moreover, His action has no resemblance with any actions of human, and also His saying has no similarity with the saying of human... Thus do not liken the saying of Allah to the saying of human or else you will perish and will go astray... there are many verses in Quran that its interpretation is different from its revealed appearance and is not similar to the saying of human."

- Kitab al-Tawhid, p254, Hadith #5

- Bihar al-Anwar, v90/93, p127, Hadith #2

Mu'alla Ibn Khunais narrated:

Imam al-Sadiq (AS) said: The Messenger of Allah said: "Surely nothing is remoter than the hearts of men from the interpretation of Quran about which all mankind have become confused except whom Allah will. The reason that Allah has hidden its (interpretation) is to direct people to His door and His Path so the people worship Him (i.e., do not get religion from other than those who are assigned by Allah) and so that people come to those who are the maintainer of His Book and the speakers of His command so as to understand His saying and to follow them and to ask for clarification of that which they need from it (i.e., Quran) instead of (tying to clarify) by themselves. He (PBUH&HF) then recited: 'And had they referred it to the Messenger and Ulul-Amr among themselves, those who asked for clarification from them had known it (4:83).' As for those who try to get its knowledge from other than them, they shall never know it and they shall never find (the truth of it)... Beware! Beware of following Quran according to your opinion because people do not share its knowledge as they share other knowledge and they do not know its interpretation except by coming to the door that Allah has put for it. Thus understand what I said In-Shaa-Allah, and seek the issue (interpretation of Quran) from its place so that you find it In-Shaa-Allah."

- al-Mahasin, v1, p268, Hadith #356

- Wasa'il al-Shia, v27, p190, Hadith #33569

- Bihar al-Anwar, v89/92, p100, Hadith #72

Imam al-Sadiq (AS) once talked to a group of people who were arguing about the verses of Quran. He (AS) said to them:

"Do you have the knowledge of the abrogating parts, abrogated parts, clear parts, and unclear parts of the verses of Quran in which so many people went astray and have perished? So evil you have done by what you have informed people due to your ignorance of the Book of Allah and the Sunna of the Prophet (PBUH&HF). You reject the traditions that are in conformity with the revealed Book due to your ignorance and your ignoring the insight to the hidden interpretation of the Quran and its abrogating parts, abrogated parts, clear parts, unclear parts, commands, and prohibition... Leave what has confused you and have no knowledge of, and return its knowledge to its people so that you get reward and have excuse before Allah. You were looking for the abrogating verses of Quran amongst the abrogated ones, and were looking for the clear verses amongst the unclear ones, and were looking the commandments amongst the what are (in reality) forbidden..."  *** TRANSLATE THE REST ***

- Wasa'il al-Shia, v 27, p183, Hadith #33554

- al-Kafi, v5, pp 66-70, Hadith #1

- Tuhaf al-Uqul, pp 349-353

- Bihar al-Anwar, v47, pp 233-237, Hadith #22

Furthermore, Zaid Ibn Shahham narrated:

Imam al-Baqir (AS) said to Qatada: "Woe unto you O Qatada! If you interpreted Quran by yourself, you have indeed perished and caused others to perish, and likewise if you interpreted Quran based on what (fallible) men said, you have indeed perished and caused others to perish... O Qatada! Indeed only to whom Quran was addressed to, knows the Quran (i.e., Prophet (PBUH&HF) and consequently his Ahlul-Bayt (AS))."

- al-Kafi, v8, p311, Hadith #485

- Wasa'il al-Shia, v 27, p185, Hadith #33556

- Bihar al-Anwar, v24, p237, Hadith #6

In a long discourse:

"Imam al-Sadiq (AS) said: "... The Prophet (PBUH&HF) put the remaining flag of his executors but people left them while they are the witnesses of the people of every era. People opposed anyone who accepted the Wilaya of those who are vested with authority (by Allah) and oposed those who tried to seek their knowledge. This is because people try by themselves to relate one part of Quran to another and bring evidence from an abrogated part thinking that it belongs to an abrogating part, and bring evidence from a specific part (Khass) thinking that it is a general concept of Quran. They bring evidence from the first (impression) of the verse and forget about its hidden meaning... this is because they do not obtain it from its authorities and thus they go astray and cause (people) to go astray."

TRANSLATE THE REST OF THE HADITH

- Tafsir Nu'mani, as qouted in Bihar al-Anwar, v90/93, p3

- Wasa'il al-Shia, v 27, p200, Hadith #33593

We cannot attribute anything to Allah without permission from Allah. Quran sates:

"Say: Hath Allah permitted you, or do you forge (things) to attribute to Allah? (10:59)"

If we attribute something to Allah, even if it happened to be true, we have spoken without knowledge. Allah said:

"And pursue not that of which thou hast no knowledge (17:36)"

Speaking without knowledge is wrong no matter if what we said happened to be true. Both Shia and Sunni narrated that:

The Apostle of Allah (PBUH&HF) said: "He who speaks about Quran by his opinion, even if he hits the right, he has made a mistake. He who states anything about Quran without knowledge (from Allah), he shall arrive in the Day of Judgment while he is bridled with a bridle made of Fire. What I most fear for my nation after me is (the danger of) people to whom Quran is handed and they put it in other than the place its meanings."

- Munyat al-Murid, p369

- Bihar al-Anwar, v89/92, p111, Hadith #20; v30, p512

- The first sentence of the above Hadith can also be found in the Sunni collections including Sahih Tirmidhi, Sunan Abi Dawud, etc. narrated by Ibn Abbas and Jundab.

The Meaning of Mutashabih

What is meant by the prohibition of tafseer of Qur'an by Ray  refers to the bawaatin or mutashaabih.  Again defining what  exactly the bawaatin and mutashaabih is and what exactly of  those things is haraam to do tafseer of is complex. (because  what may seem batin to one is zahir to another person and what may seem mutashabih (ambiguous) to one is quite muhkam  (decisive) to another (see Tabatabai's "Qur'an in Islam" for  clarifications).

Well, if we want to define Mutashabih by our opinion, we have to face all these complexity for which there is no solution except to indulge in more and more innovations. The simple solution is to refer to the commentary of Ahlul-Bayt (AS) and see how they (AS) interpreted the verse. If they interpreted it based on the inner meaning of the verse that is in disagreement with its outer meaning then we can readily figure out that the verse was Mutashabih (ambiguous). On the other hand, if the Imam's explanation agrees with the straightforward meaning of the verse, then the verse is Muhkam! So simple and safe from indulging into any type of innovation and opinion.

There is a very long but interesting Hadith from Imam Ali (AS) about Tafsir of Quran reported in Tafsir Nu'mani where he (AS) explained the meaning of Mutashabih:

Imam Ali (AS) said: "As for a clear verse that nothing in Quran abrogated it is the saying of Allah, the Mighty and the Majestic, 'He is Who has sent down to thee the Book: of it are some clear verses which are the foundation of the Book, and others are ambiguous. (3:7)' Certainly, people have perished in the ambiguous part since they were not aware of what it refers to and they were not cognizant of its reality. Thus, they made for it interpretations and exegeses by themselves and according their opinion, and consequently, they felt satisfied with it and thought they were able to do it without asking it from the Executors. This way, they throw away behind themselves the saying of the Apostle of Allah (PBUH&HF). The ambegous part (of Quran) that people deviated from it uses similar wordings (to what we usually use) but refers to different things."

- Bihar al-Anwar, v90, p 12

In another long discourse, it is narrated:

Imam Ali (AS) said: "Allah divided His Saying into three parts. He made one part such that the learned and the ignorant understand it. He made another part such that none knows it but he who cleanse his mind and soften his senses and correct his discernmentfrom amongst those whom Allah have opened their breast for submission . He also made another part such that no one knows it but Allah and His trusties who are firmly rooted in knowledge, and He made it this way so that the people of falsehood who usurped the legacy of the Apostle of Allah (PBUH&HF) could not claim whatever of the knowledge of the Book that Allah did not bestow upon them, so that they realize the necessity of submitting to those who are authorized over them by Allah. However, they disdained to obey him by supporting each other against Allah, by lying upon Him, and by being decieved due to their great number of supporters and helpers. Thus, they resisted stubbornly against Allah - Great is His Name - and His Prophet (PBUH&HF).

As for what the ignorant and the learned understand are those verses that gives preference to the Apostle of Allah in the Book of Allah, such as His saying: 'Whoever obeys the Apostle, he indeed obeyed Allah (4:80)' and His saying: ' Allah and His angels send blessings on the Prophet: O you who believe! Send blessings on him, and salute/submit (Sallimu) to him in all respect(33:56).' And for this (latter) verse, there is an apparent and a hidden meaning. The apparent meaning is sending blessings/salutation on him while the internal meaning on His saying 'Sallimu Tasliman (i.e., submit to him a complete submission)' is to submit to whoever he chooses as his executor and his successor whom he gave preference over you and charged him with authority. This (hidden) meaning is what I informed you that none knows it but he who cleanse his mind and soften his senses and correct his discernment..."

- al-Ihtijaj, v1, p253

- Bihar al-Anwar, v90/93, p120

According to the above tradition, what all people share its correct understanding from Quran are those verses that urge us to submit to the Prophet (PBUH&HF) and his Ahlul-Bayt (AS) in all matters. A person who does not refer to them and does not submit to their commentary of the verses of Quran, did not even comply with the order of Allah in the verses of the first category! When someone claims that he can relate a part of Quran with another no matter if Ahlul-Bayt (AS) related those specific parts or not, it shows he has not submitted to the words of Ahlul-Bayt (AS), and thus he does not certainly belong to people that Imam Ali (AS) described in the second category. Imam Ali (AS) said they are"from amongst those whom Allah have opened their breast for submission" . Rest assured, what comes out of such person is just innovation, and he has gone astray and causes others to go astray as the traditions clearly expressed.

When we submit to the explanation Ahlul-Bayt (AS), Allah opens the door for us to get insight to the verses that belong to the second category by the guidance that Ahlul-Bayt (AS) will provide. Thus, even for the second category of verses we are not left on our own and we need Ahlul-Bayt (AS) to first tell us which verses belong to which category and what is their explanation, and then by Allah's help we get some insight to those verses based on our capacity. although the capacities of the believers are different, yet in submitting to the words and commentaries of Ahlul-Bayt (AS) non is exempted. To explain the verses of Quran without first referring to Ahlul-Bayt (AS) and submitting to their words is wrong. This is because, Allah has not opened any other door to learn about his religion except through them, no matter how much one has studied human sciences.

Moreover, looking at the above-mentioned categories, we realize that as we do not know a specific verse belongs to which category, we should first consult the commentaries of Ahlul-Bayt (AS), and if they have provided a commentary to that or if they related some parts of this verse to other verses, then we can contemplate over the whole information that they provided in this regard (all the verses and their commentaries by Ahlul-Bayt (AS)). However, if they did not provide any commentary to that, then we can draw conclusions from the appearance of the text of Quran. To relate one verse with another, we need to first check the commentary of both verses given by Ahlul-Bayt (AS) and if they provided similar context for both verses, then their relation is implicitly proven by Ahlul-Bayt (AS). Because, as we have already seen there are many cases that two verses have similar wordings but have different meanings. Therefore it is clear that before making any comment on the verses of Quran (other than those verses that clearly direct us to Prophet and his family, peace be upon them) or relating them to each other, we need to see what Ahlul-Bayt (AS) said in this regard, and to submit to the context that Ahlul-Bayt (AS) provided us, otherwise we will not be blessed with the understanding of the second category of verses. Submission to the commentary of Ahlul-Bayt (AS) is the first and foremost requirement to understand the second category.

The Warning of Traditions About Self-Interpretation

Ryyan Ibn Abi Salt narrated:

Imam al-Ridha (AS) said: The Leader of the Faithful said: The Messenger of Allah (PBUH&HF) said: Allah, the Glorious, said: "He dose not believe in Me he who interprets My Speech by his opinion, and he dose not know Me he who resembles Me to My creation, and he is not on My religion he who applies analogy in My religion."

- al-Ihtijaj, v2, p410

- al-Amali, Saduq, p6, Hadith #3

- Kitab al-Tawhid, p68, Hadith #23

- Uyun Akbar al-Ridha (AS), p116, Hadith #4

- Wasa'il al-Shia, v27, p45, Hadith #33172

- Bihar al-Anwar, v2, p297, Hadith #16

Furthermore, Abu Basir (RA) narrated:

Imam al-Sadiq (AS) said: "He who interprets Quran by his opinion, if he intercepts (the right) he has no reward, and if he goes wrong has distanced (from truth) farther than the heavens."

- Tafsir al-Ayyashi, v1, p17, Hadith #4

- Wasa'il al-Shia, v27, p202, Hadith #33597

- Bihar al-Anwar, v89/92, p110, Hadith #13

Furthermore, it is narrated:

Imam al-Sadiq (AS) said: "He who judges by his opinion over two (religious issues) has indeed become disbeliever, and he who interprets any verse of Quran by his opinion has indeed become disbeliever."

- Tafsir al-Ayyashi, v1, p18, Hadith #6

- Wasa'il al-Shia, v27, p60, Hadith #33195

- Bihar al-Anwar, v89/92, p111, Hadith #15

Moreover, Ibn Abbas narrated:

The Messenger of Allah (PBUH&HF) said: "... Allah sent down to me the Quran. He who opposes it shall go astray, and he who tries to obtain its knowledge from other than Ali (AS) shall perish."

- al-Amali, al-Saduq, p64, Hadith #11

- Wasa'il al-Shia, v27, p186, Hadith #33560

- Bihar al-Anwar, v38, p94, Hadith #10

In many traditions the Prophet (PBUH&HF) and his family (AS) have reminded us about holding fast to Quran, reciting it, and following it. They also mentioned many rewards for reciting the Quran. In following interesting Hadith, Imam Hasan al-Askari (AS) states that all such rewards are only for those who aquire the underestanding of the meaning of Quran exclussively from Ahlul-Bayt (AS). Thus urging to follow Quran mentioned in many traditions means to follow the Quran as explained by Ahlul-Bayt (AS), not based on independent understanding:

Imam Hasan al-Askari (AS) said: The Apostle of Allah (PBUH&HF) said: "I advice you to the Quran since it is the beneficial cure, the blessed medicine, the protection (Isma) for he who holds fast to it, and the salvation for he who follows it. Neither does it cause crookedness so that it departs (from the truth) nor does it deviate so that it causes trouble. Its marvels do not come to end and the vastness of refutations does not wear it. Recite it as Allah gives you ten rewards for each letter that you recite from it." Then Imam Hasan al- Askari (AS) said: "Do you know who really holds fast to it and reaches to such honor and reward? He is the person who takes Quran and its interpretation from us Ahlul-Bayt (AS) or from the deputies that we send to our followers, and takes its (interpretation) neither from the opinions of those who argue (on the speech of Allah) nor form the analogy of those who compare (different parts of the speech of Allah)." *** ADD THE REST OF HADITH

- Tafsir Imam Hasan al-Askari (AS), p13

- Wasa'il al-Shia, v27, p33, Hadith # 33143

- Bihar al-Anwar, v89/92, p182, Hadith #18

The Origin of the Problem

The fact is that Quran without its divine teacher is not beneficial. As Quran can be interpreted in many ways by people, it cannot be considered an independent source of Guidance. It becomes the source of guidance only when a divinely appointed teacher explains it to us. We can then go a head and reflect on the verse within the context that Ahlul-Bayt (AS) have explained to us.

The start of the tragedy was at the time of the illness of the Prophet (PBUH&HF) when he asked for pen and paper to write something for his nation. It was when Umar initiated the idea that the Book of Allah is sufficient for us! He and his followers accepted the Quran but rejected the teachers that Allah assigned for it. According to the Sunni historians, Umar was also the first to ban writing and narrating the Hadith of the Prophet (PBUH&HF). He used to say to people that they should only recite Quran.

All people who make independent conclusions from Quran (no matter if they call themselves Shia, Sunni, Muslim-only, etc.) follow the above-mentioned Umar's doctrine. They prefer their own understanding of the verses of Quran to the commentaries of Ahlul-Bayt (AS) that are available in the form of Hadith. Rejecting the Hadith of Ahlul-Bayt (AS) is equivalent to rejecting the teachers of Quran.

In every country, there is a special assembly to interpret the country's constitution law, and not everyone has the right to interpret law. However, when it comes to the Book of Allah, you see that many people easily bypass the household of the Prophet (PBUH&HF) whom Allah assigned as the only authorities for interpreting His Speech as well as expounding the Islamic beliefs and practices.

It should, however, be noted that according to the traditions it is not necessary for the Prophet (PBUH&HF) and his Ahlul-Bayt (AS) to explain and comment each and every verse of Quran to the public (either due to simplicity of the verse or else due to some Maslaha). If they explained a verse, people should certainly accept only that way of understanding of the verse. However if they chose not to explain a verse, it means that we can hold the apparent meaning of the verse that is in conformity with the meanings of other verses of Quran that were explained by Ahlul-Bayt (AS). The important point is that before making any conclusion on any verse of Quran, we are required to first consult the traditions of Ahlul-Bayt (AS) and if they have provided any commentary to that we should adopt it and only draw conclusions within the context given by Ahlul-Bayt (AS).

Unfortunately, not all the "Shia" commentators of Quran were careful in this regard, and you will find that in some "Shi'i" Tafasir, instead of focusing on the traditions of Ahlul-Bayt (AS) the authors provided their own opinions as well as the opinion of some Sunni authorities plus a number of traditions reported by the Sunnis. This is while many of these views are against the commentaries of Ahlul-Bayt (AS) available in our rich Hadith literature. To make it look like a Shia Tafsir, they have also sometimes quoted only a small number of traditions from Ahlul-Bayt (AS) along the way while ignoring many vocal traditions available on the subject. These authors have basically preferred the blend of opinion+Sunni+poorly chosen Shia reports to the pure teachings of Ahlul-Bayt (AS). What a catastrophe. all muslims acknowledge that tafseer bil Ray is haraam but it  can be quite complex to define what exactly it is.

I do not think there is any complexity in the definition of Tafsir Bil Ra'y. Of course, it will become complex if we want to justify the actions of all our scholars and their treatment of Quran. Tafsir by opinion simply means to use ones opinion for the interpretation of Quran. Quran is the Speech of Allah and no one has the right to interpret it but Allah and those who are gifted with divine knowledge. The Ahlul-Bayt (AS) themselves did not provide us with their personal opinion; they have rather given us the divine commentaries. A large number of Mutawatir (in meaning) Hadith proves that interpretation of Quran is only the prerogative of Ahlul-Bayt (AS) and that no one else has the right to do that, or else he has lied upon Allah. We should only refer to the interpretation of Ahlul-Bayt (AS) first before making any conclusion from the verses of Quran. The conclusion that we make is rational conclusion based on the commentaries of Ahlul-Bayt, not based on the opinion.