Alhassanain(p) Network for Heritage and Islamic Thought

Part 6: Examining the Authentic Ahadith

Some of the verses of the Qur`an pertain to Islamic law and jurisprudence. They talk about the acts and deeds of those obligated to observe the Islamic laws and explain their rulings.

The number of such verses in the Qur`an are not few and some scholars enumerate such verses as being around five hundred! Although the actual number of such verses is fewer than this, however benefiting from them, without referring to the relevant authentic Islamic traditions is incorrect.

This is because a majority of these are either general guidelines whose conditions and restrictions have been mentioned in the traditions of the Noble Prophet (‘s) and his Infallible Successors (‘a) or are universal laws whose exceptions were later explained by the sunnah of the Noble Prophet (‘s). It goes without saying that establishing a law by the absoluteness of the absolute form or the universality of the universal without referring to the limitations and exceptions is incorrect.

In order for this issue to be clear in the minds of the readers, we present the following examples.

1. There are issues in the Noble Qur`an, for which there can be found no explanation save in the Islamic ahadith and the conduct of the early Muslims. For example, the Qur`an has made salat, sawm, zakat,khums , and hajj obligatory, while it has given no details about them. Thus, we have no choice but to seek the details of these general acts from the Islamic ahadith and the conduct of the early Muslims. Hence without referring to these sources, any other kind of commentary and explanation about them would be equal to aspiring for the impossible. In explaining such verses, the method adopted by all the Muslims of the world from the early days of Islam until today has been the same [i.e. referring to the relevant authentic ahadith and the way of life of the Muslims].

2. In the Noble Qur`an there are general and absolute laws whose exceptions and limitations appear only in the sunnah of the Prophet (‘s) and the traditions of the Infallible Imams (‘a).

This custom of not incorporating notes alongside laws is not restricted to the Qur`an. Rather, even legislative bodies of the world follow the same method: over a period of time in implementing the laws of a country, points of enlightenment and exceptions are incorporated into the laws. The difference however between the Qur`an andman made laws is that whereas the reason in separating the points of enlightenment from the original law in the case of the latter is the limitation of human awareness which requires annotations, exceptions and additions over time. In the Divine legal system, such limitation does not arise, and all the details of a law - whether those which are to be outdated or added in the future - are clear for a Law Maker like Allah (awj ).Nevertheless sometimes social interests necessitate that the specifics of the laws be expounded gradually, and not all at one place.

For example, the Qur`an has prohibited the taking of interest and has stated:

. وَ حَرَّمَ الرِّبٌوا

“And He (Allah) has prohibited interest.” 1

However, in the ahadith, we observe that in some circumstances, interest is permissible. For example: interest between a father and son or a husband and wife, and the benefits of such exceptions are completely clear, for in these examples, due to the uniformity of the kitty and the close relationship of both parties, interest does not bear an oppressive color and has thus been designated as lawful.

According to the verse of the Qur`an which reads:

وَمَا آتَاكُمُ الرَّسُولُ فَخُذُوهُ وَمَا نَهَاكُمْ عَنْهُ فَانْـتَهُوا

“…whatever the Prophet gives to you, take it; and whatever he forbids you from, stay away from it…” 2

we Muslims must adopt all the commandments which have come from the Messenger of Allah (‘s) and distance ourselves from all the things which he has forbidden us from doing.

Thus, if a commentator of the Qur`an wants to explain such verses of the Qur`an - whose number is not small - and was to rely solely on the verses of the Qur`an, and was to abstain from referring to the ahadith, then he would have acted against the verse of the Qur`an quoted above and in essence, would have neglected this verse of the Qur`an!

The need to explain and elucidate some of the verses of the Qur`an which deal with the practical laws of Islam (whether the general import of their meanings such as salat, zakat, etc. or exceptions and limitations, i.e. the points of enlightenment and exceptions in law) by way of the sunnah and ahadith, led the Fuqaha (Jurisprudents) to expound such verses separately, and write books that specifically concern such kind of verses. The best works and exegeses of this nature on theayat al-ahkam are of al-Jassas ,Fadil al-Miqdad ,Muhaqqiq Ardibili and al-Jazairi .

In order for the esteemed reader to develop a greater understanding of this kind of exegesis, we present two other examples:

3. The Qur`an unconditionally permits any form of transaction and respects all forms of contracts, promises and pacts and considers it mandatory to act according to them. However, the sunnah of the Prophet (‘s) and the ahadith - which are respected by all Muslims - proclaim some kinds of transactions as incorrect. For example, the buying and selling of instruments of gambling and intoxicant liquids, sales in transactions of munabadhah3 and the like, of which, all their details have been mentioned in the ahadith.

Therefore, expounding the verse of the Qur`an which reads:

وَأَحَلَّ اللٌّهُ الْبَــيْعَ

“…And Allah has made business transactions permissible...” 4

Without referring to these traditions would be incorrect and baseless.

Likewise is the case with the verse that reads:

. أَوْفُوا بِالْعُقُودِ

“…Be truthful to all of your promises.” 5

Without referring to the ahadith which proclaim some conditions and pacts as futile and invalid, it would be incorrect to explain the verse.

Forexample the phrase of the ahadith which states:

إِلاَّ شَرْطاً أَحَلَّ حَرَاماً وَحَرَّمَ حَلاَلاً

“(Respect all conditions) except a condition which makes a forbidden act lawful and a lawful act impermissible.”

No longer allows us to adhere to the absolute meaning of the verse.

Testimonies of the Qur`an

The issue which has just been mentioned is a tangible reality which every exegete of the Qur`an is able to appreciate from up close. In addition, it satisfies every realistic person as well. Besides, the Qur`an clearly bears witness that it requires the exposition of the Noble Prophet (‘s), who apart from reading it to the people, is also obliged to expound its meanings.

At this point, we bring forth some examples from the Qur`an, but will not go into detail in explaining them:

1. The first example is seen in the following verse:

وَأَنْـزَلْنَا إِلَيْكَ الذِّكْرَ لِتُبَيِّنَ لِلنَّاسِ مَا نُزِّلَ إِلَيْهِمْ وَلَعَلَّهُمْ يَتَفَكَّرُونَ

“And We have sent down to you (Muhammad) The Reminder so that you may explain to mankind that which has been sent to them so that perhaps they may ponder and think upon it.” 6

This verse can only imply what we are trying to establish when we understand that the Prophet’s (‘s) duty has been expounded by the words “لِتُبَيِّنَ ” (so that you may expound) which is different from the phrase “لِتَقْرَأَ ” (so that you may recite).

In otherwords the Prophet (‘s) was commissioned to undertake two responsibilities:

a. Recitation of the verses of the Qur`an;

b. Explaining the verses of the Qur`an and elucidating its meanings. It should be known that this verse and its likes do not pertain to all the verses of the Qur`an, but verses whose meaning and details are impossible to know without an exposition from the Noble Prophet (‘s) and his successors. Examples of these are the ambiguous verses of Islamic law or verses that require enlightenment and exceptions.

2. The second example is seen in the following verse:

لاَ تُـــحَرِّكْ بِهِ لِسَانَـكَ لِتَعْجَلَ بِهِ٭ إِنَّ عَلَيْنَا جَمْعَهُ وَقُرْأَنَهُ٭ فَإِذَا قَرَأْنَاهُ فَاتَّبِعْ قُرْأَنَهُ٭ ثُمَّ إِنَّ عَلَيْنَا بَيَانَهُ

“Do not move your tongue (Muhammad) to make haste with it (the recitation of the Qur`an). Surely upon Us lies the responsibility of collecting it and the reciting of it (the Qur`an). Therefore, when We have recited it, follow its recitation.Again on Us (devolves) the explaining of it (the Qur`an).” 7

In this verse of the Qur`an, we see that Allah (awj ) has taken three responsibilities upon Himself:

a. Recitation of the Qur`an;

b. Collection of the verses of the Qur`an;

c. Explanation of the meaning of the verses of the Qur`an. It goes without saying that expounding the meaning of the Qur`an to the Prophet (‘s) is only possible through Divine Revelation (Wahi ) whereas the people are never directly addressed by Divine Revelation. The Divine Revelation on the Prophet (‘s) is either depicted in the Qur`an or the sunnah of the Noble Prophet (‘s).

Therefore, in explaining the meanings of the verses of the Qur`an, one must refer to both of these sources (the Qur`an and the ahadith of the Prophet (‘s) and his successors (‘a)) and we must never suffice with just one of them.

In other words: In this verse, Allah (awj ) prohibits the Prophet (‘s) from hasty recitation; thereafter He takes the responsibility from the Prophet (‘s) for the acts of collecting and reciting the verses and orders the Prophet (‘s) to follow the Angel in recitation.Finally He (also) takes the responsibility of expounding and elucidating the contents, as the following phrase of the verse clearly reveals:

ثُمَّ عَلَيْنَا بَيَانَهُ

“Again on Us (devolves) the explaining of it (the Qur`an).”

Here, what is the actual meaning of the exposition that Allah (awj ) takes responsibility of? We should not conjecture that it refers to the exposition of defining the words of the verses, for this has already been mentioned previously in the phrase:

إِنَّ عَلَيْنَا جَمْعَهُ وَقُرْأَنَهُ

“Surely upon Us is the responsibility of collecting it and the reciting of it (the Qur`an).”

Hence, there is no need for repetition of the same. Certainly, it refers to the exposition of those verses that require exposition from Allah (awj ), and His Messenger (‘s) and his true successors, after having received the same through Revelation (Wahi ) which they then hand over to the nation.

It should be known however that the aim is not that every verse of the Noble Qur`an needs exposition so that someone should say that the following verse too needs exposition:

إِنَّ اللٌّهَ عَلَــى كُلِّ شَيْءٍ قَدِيرٌ

“Surely Allah has power over all things.”

Rather, the purpose is that in order to be generally acquainted with the meaning of the Qur`an, we need an exposition of the Revelation.However at the moment, our discussion does not concern the quantitative dimension of such necessity.

Obviously, just as we had mentioned in regards to referring to the occasion of the revelation of the verses, one must not undertake to explain the Qur`an with any report or hadith. Rather, each tradition must be carefully reviewed from the point of view of its chain of narrators and contents, and (only) after ascertaining that it contains all the necessary conditions of reliability, can one seek assistance from it.

Notes

1.Suratul Baqarah (2), Verse 275

2.Suratul Hashr (59), Verse 7

3. The following is an example of amunabadhah transaction: The buyer agrees with the seller: (innabadhtahu ilayya ,faqad ishtaraytuhu bikdha (If you throw the commodity to me, it means that I have already bought it for such and such amount.) (al-’Allamah al-Hilli , Tahrir al-Ahkam , v.2, p. 256). We must realize that according to some experts in Islamic law, not all kinds of transactions which taken place in this form are invalid. There are some specific extensions, which come under the valid transactions. (Ed.)

4.Suratul Baqarah (2), Verse 275

5.Suratul Ma`idah (5), Verse 1

6.Suratul Nahl (16), Verse 44

7.Suratul Qiyamat (75), Verses 16 to 19

Part 7: A Consideration of the Harmony between all the Verses of the Qur’an

A Consideration of the Harmony between all the Verses of the Qur`an1

What has been mentioned so far makes up the primary foundation of Qur`anic exegesis. However, one of the important conditions for the correctness of tafsir and its strength is that the commentator must not consider each verse of a particular surah as being separate from the other verses of the same surah as well as the verses of all other chapters of the Qur`an. The commentator must realize that all the verses have either a single goal behind them, or multiple goals, all of which can be summarized in one extensive goal.

The greatest stumbling block in the commentary of the Qur`anlies in this stage meaning that a person, due to his mere knowledge of the rules of Arabic grammar, goes forth to offer a commentary of a verse of the Qur`an, neglecting other similar verses revealed about the same issue. It was this very blunder in exegesis that resulted in the formation of different Islamic sects and ideologies, and every creed and founder of a new sect, in order to establish his ideology, brought proof and testimony from the Qur`an!

Who does not know that all of the different schools of Islamic thought, whether the Mujabbirah2 , the Muftazilah3 , the Mushabbihah4 , the Mujassimah5 , the Murjifah6 , or the other proponents of ideologies and sects based their theoretical beliefs upon various verses of the Qur`an and considered themselves to be among the followers of the Qur`an! This is while, save for one, all other creeds are false and are distanced from the guidance of the Qur`an.

When we search for the root cause of the emergence of these sects, we observe that the reason, or at least one of the reasons for them coming about is that each sect attached itself to a specific verse and was negligent of the other verses that spoke of the same subject which could have served as an exposition to first the verse.

There is no doubt that the Qur`an contains numerous verses, which if taken and studied on their own, may make one reach various (incorrect) conclusions such as that of the beliefs of: predestination, free-will, likening Allah (awj ) to His creations, tanzih7 , belief in Allah (awj ) having a body, etc. However, one can never state that all of these contrary and opposite beliefs and ideologies stem directly from the Divine Revelation (wahi ) and that all of these make up the actual goals and objectives which the Qur`an has put forward, since the Qur`an clearly states that:

وَلَوْ كَانَ مِنْ عِنْدِ غَيْرِ اللٌّهِ لَوَجَدُوا فِيهِ اخْـتِلاَفاً كَثِيراً

“And had this (Qur`an) come from any other than Allah then surely you would have found numerous discrepancies within it.” 8

This confusion can also be cleared up if we do not forget the unity and harmony which exists amongst the verses of the Qur`an.

In addition, we must keep in mind that the Qur`an has been described as possessing the following two characteristics:

a. Verses which are similar to one another;

B. Often repeated - from the point of view of their content (not necessarily repeated verbatim).

This is clearly seen in a verse of the Qur`an in which it is stated:

أَللٌّهُ نَزَّلَ أَحْسَنَ الْحَدِيثِ كِتَاباً مُّـتَشَابِهاً مَّـثَانِيَ

“Allah has revealed the best of discourses in the form of a Book, consistent with itself, (yet) repeating (its teachings in various aspects).” 9

Naturally, one thing may resemble something else and whereas it is possible that they may differ in some regards and aspects, however without doubt they would also have points of conformity and commonality amongst them and it is for this reason that they are referred to as being similar to one another. Therefore, in explaining one verse of the Qur`an, one must refer to all of the other verses which have been revealed in the same regard. At this point, from the collection of all the verses, a final opinion would be concluded, and this is how one should carry on the entire process of commentary of the Qur`an.

It is at this point that the necessity to search for another form of commentary of the Qur`an which is known as the ‘thematic exegesis’ of the Qur`an becomes obvious. The methodology used in such a commentary of the Qur`an is that all of the verses on a particular theme are - as much as is humanly possible - gathered together, and then at that point, one keeps in mind the context of each verse and compares one verse to another. From this overall review, one outcome is extracted.

The other form of exegesis of the Qur`an, meaning the explanation of the verses of the Qur`an in sequential order chapter by chapter - is no doubt beneficial and very valuable, even for a select group of people and there is no other method of commentary of the Qur`an which would be as fruitful.Unfortunately however, the only way to remove the curtains which may cloud over the true goals and aims of the verses of the Qur`an is through the thematic exegesis of the Qur`an, as this is the true soul and essence of seeing the harmony in verses of the Qur`an. In addition, this is the same path which has been taken by the author of this (present) work in compiling,Manshur -e-Jawid -e-Qur`an - “The Everlasting Charter of the Qur`an”10 and the work,Mafahimul Qur`an - “The Understandings of the Qur`an”11 .Of course it goes without saying that these works of ours are not free from flaws and defects, and those who shall come in the future will complete and perfect this form of exegesis of the Qur`an, God willing.

Notes

1. It should be noted that ‘referring to the harmony in the sum of verses of the Qur`an’ is something other than the commentary of one verse (of the Qur`an) through employing another verse (of the Qur`an) which was mentioned in the third condition given above for which, the difference is extremely clear.

2. This school of thought believes that man has no freedom and is merely a tool in the hands of Allah (awj ). (Tr.)

3. They believe that man is totally free and Allah (awj ) exercises no power over his action. (Tr.)

4. Theanthropomorphists [Gr.,= having human form]. This term refers to those who believed in the Divine having a human form or having human characteristics. (Tr.)

5.Corporealists . (Tr.)

6. They were of the view that faith and belief are sufficient for salvation and good deeds are not necessary. (Tr.)

7.Tanzih or ‘Deanthropomorphism ’ literally refers to the belief of, “ridding of philosophy or religion of anthropomorphic beliefs and doctrines.” However, this belief becomes misleading when one disregards every perfect trait that the human being possesses and believes that Allah (awj ) is free from the perfect attributes. This is incorrect, for Allah (awj ) possesses all of the perfect attributes but in the infinite and absolute form. Thus, for example, we cannot say that Allah (awj ) has no mercy because man has mercy, but rather that ‘Allah has mercy, but in the Absolute sense.’ His mercy, unlike human mercy, does not follow the state of pity, which is “a state of change”. [Tr.]

8.Suratul Nisa (4), Verse 82

9.Suratul Zumur (39), Verse 23

10. The thematic exegesis of the Qur`an written in Farsi. Fourteen volumes have been published to date.

11. The thematic exegesis of the Qur`an written in ‘Arabic. Seven volumes have been published to date. This work can be read in its entirety at www.imamsadeq.org

Part 8: Examining the Context of the Verses of the Qur`an

Paying attention to the context of the verses, that is which comes before and after a particular verse (which we wish to comment upon) is in some ways, a branch of the sixth prerequisite of tafsir - consideration of the harmony that exists in all the verses of the Qur`an.

For example, we know that the Qur`an speaks about various issues and brings forth numerous verses in regards to a specific topic. In such an instance, referring to only one verse and neglecting the other verses would not result in anything but inexactitude and distancing oneself from the true goal of this Noble Book.

However it is not only the Qur`an which, in trying to comprehend its sentences, must be understood and explained by seeing everything which comes before and after a particular verse. Rather, in order to explain the words of any wise person, this method (which is currently being discussed) must be employed.

In order for this discussion to be clear in the minds, we present the following examples:

InSuratul Araf (7), verse 35, Allah (awj ) says:

يَا بَــنِي آدَمَ إِمَّا يَأْتِيَنَّكُمْ رُسُلٌ مِّنْكُمْ يَقُصُّونَ عَلَيْكُمْ آيَاتِي فَمَنِ اتَّــقَى وَأَصْلَحَ فَلاَ خَوْفٌ عَلَيْهِمْ وَلاَ هُمْ يَحْزَنُونَ

“O children of Adam! If there come to you Messengers from among yourselves, relating My communications to you, then whoever shall guard (against evil) and act aright, they shall have no fear nor shall they grieve.” 1

In explaining this verse of the Qur`an, if we abstain from referring to that which came before and after it and simply take the verse on its own, then its meaning would be that the Qur`an has kept the door open for other prophets to come after the Noble Prophet Muhammad (‘s) and has not shut the door of prophethood.However we know that in another verse of the Qur`an, it is stated that Prophet Muhammad (‘s) is the final and seal of all the prophets (and none shall come after him) just as we read:

مَا كَانَ مُحَمَّدٌ أَبَا أَحَدٍ مِّنْ رِجَالِكُمْ وَلٌكِنْ رَّسُولَ اللٌّهِ وَخَاتَمَ النَّـبِـيِّـينَ وَكَانَ اللٌّهُ بِكُلِّ شَيْءٍ عَلِيماً

“Muhammad is not the father of any of your men, but he is the Messenger of Allah and the last (and seal) of the prophets, and Allah is cognizant of all things.” 2

The root of these two opposite conclusions is that in the commentary of the first verse mentioned, there was no attention paid to the context of the verse and it was reviewed without keeping in mind the commentary of the verses that came before or after it. However, if one simply refers to the Qur`an itself, they would have seen that this verse is only one section of a collection of twenty-six verses (verses eleven to thirty-six) ofSuratul Araf (7) which elucidate upon an event that took place at the beginning of the creation of humanity. Thus, we see that these verses are in regards to the time period of the creation of Adam (‘a), his being removed from Paradise and being ordered to live on the Earth along with his wife and children.

In such an instance in time (when this was happening), Allah (awj ) addressed the sons of Adam (‘a) and told them, “O’ children of Adam! If a prophet comes to you, then whosoever of you displays consciousness (Taqwa ) of Allah and chooses the path of righteousness shall have no fear or grief!”

There is no doubt that after Adam (‘a) settled down on Earth, countless prophets came from Allah (awj ) to guide mankind and all of their missions were one and the same:

فَمَنِ اتَّقَـى وَأَصْلَحَ فَلاَ خَوْفٌ عَلَيْهِمْ وَلاَ هُمْ يَحْزَنُونَ

“…then whoever shall guard (against evil) and act aright, they shall have no fear nor shall they grieve.”

Such an address (by Allah (awj )) which took shape at the beginning of creation does not prevent us from accepting the fact that our Prophet (Muhammad (‘s)) is the final prophet and it is through him that the door ofPropethood , which up until the point in time (of him coming) had been open for so many years, was shut to humanity for various reasons.

Thus in summary: In this instance, the Qur`an is addressing a specific period and is relating an incident to us.However this does not mean that this is something that would take shape after the revelation of this verse that is being reported about (that another prophet would come).

This reality only becomes apparent when we know that the collection of twenty-six verses (verses 11 to 36) of the Qur`an inSuratul Araf (7) are directly addressing the (actual) children of Adam (‘a) as is seen when they are directly spoken to three times by the phrase, “O’ Children of Adam!” (يا بني آدم ) as can be seen in the verses below:

يَا بَـنِي آدَمَ قَدْ أَنْزَلْـنَا عَلَيْكُمْ لِـبَاساً

“O’ Children of Adam! Surely we have sent down to you clothing…”3

يَا بَـنِي آدَمَ لاَ يَفْتِــنَـنَّكُمُ الشَّـيْطَانُ كَمَا أَخْرَجَ أَبَوَيْكُمْ

“O’ Children of Adam! Do not let Satan test you as He ousted your parents…” 4

يَا بَـنِي آدَمَ إِمَّا يَأْتِيَنَّكُمْ رُسُلٌ مِّنْكُمْ

“O’ Children of Adam! If there come to you Messengers from among yourselves…” 5

In another instance in which the Qur`an speaks about the beginning of creation, we see the same wordings being used, such as in the following example:

أَلَمْ أَعْهَدْ إِلَيْكُمْ يَا بَـنِي آدَمَ أَنْ لاَّ تَعْبُدُوا الشَّيْطَانَ

“Did I not take a covenant from you, O children of Adam that you should not serve Satan?” 6

This form of addressing (by Allah (awj )) is related to the period of the beginning of creation and is in accordance with that occasion and is not in reference to the time of the Noble Prophet of Islam (‘s).

With this explanation, it becomes clear that the address in the verse under review is among the first Divine addresses at the time of the beginning of creation. Thus, there is no substance in relating them to the issue of the finality of prophethood and the source of this error in judgment is due to not paying attention to the context of the verses.

A Consideration of the Context of the Verses and the Successively Narrated Ahadith

Even though referring to that which comes before and after a particular verse (in understanding its true meaning) is one of the keys for a correct and accurate exegesis of the Qur`an, unfortunately, the context of the verse is effectual only when the verse under review is not proven to be independent of the verses which came before and after it. When it is proven to be independent of the verses around it, then we cannot refer to the context of the verses in order to explain and comment upon it.

A study of the verses of the Qur`an confirms the fact that sometimes (and we stress on the word sometimes) before the Qur`anfinishes speaking about a particular topic, it may bring a new theme into the discussion. Then when it finishes with that topic, it would revert to the original theme of discussion and this is one of specialties of the Qur`an. This is the same thing that is more or less, seen in the words of eloquent and articulate speakers as well.

Of course, our purpose in stating this is not to say that in the Qur`an, within the confines of a particular discussion, another topic is brought up which has absolutely no relevance or bearing to the original discussion. Technically speaking, we do not wish to state that one verse that is built upon a specific theme and issue is mixed in with other verses that are related to other topics and themes and intrudes or interrupts the flow of verses. Rather, our meaning here is that at the same time that it safeguards the perspective of the verses, before concluding a topic within the initial discussion, a new topic is also introduced and the first topic is then completed in the (remaining) verses.

Examples of this Issue

InSuratul Baqarah (2) in verses 221 to 240, the Qur`an brings forth issues related to husband, wife, children, the issues of divorce and the death of the husband. The entire collection of verses of this section is completely in unity and harmony with one another.

However, after verse 237, in verses 238 and 239 we see that the issue of protecting the salat, especially the ‘middle’ salat has been mentioned and the performance of the salat in the state of jihad has also been brought up. After this, we see that the verses then revert to the initial topic (of marriage and family life). Thus, what is the suitability for these two verses to come up in the middle of the discussion on family issues? At present, this is not our discussion however this is something that we are able to perceive by reviewing these verses.

Nevertheless, at this point, in order for this issue to be understandable for the readers, we bring forth these verses of the Qur`an:

وَإِنْ طَلَّقْـتُمُوهُنَّ مِنْ قَبْلِ أَنْ تَمَسُّوهُنَّ وَقَدْ فَرَضْـتُمْ لَهُنَّ فَرِيضَةً فَنِصْفُ مَا فَرَضْـتُمْ إِلاَّ أَنْ يَّعْفُونَ أَوْ يَعْفُوَ الَّذِي بِـيَدِهِ عُقْدَةُ النِّكَاحِ وَأَنْ تَعْفُوا أَقْــرَبُ لِلتَّقْوَى وَلاَ تَـنْسَوُا الْفَضْلَ بَيْـنَكُمْ إِنَّ اللٌّهَ بِمَا تَعْمَلُونَ بَــصِيرٌ٭ حَافِظُوا عَلَى الصَّلَوَاتِ وَالصَّلاَةِ الْوُسْطَى وَقُومُوا لِلٌّهِ قَانِـتِينَ٭ فَإِنْ خِـفْـتُمْ فَرِجَالاً أَوْ رُكْبَاناً فَإِذَا أَمِـنْـتُمْ فَاذْكُرُوا اللٌّهَ كَمَا عَلَّمَكُمْ مَا لَمْ تَكُونُوا تَعْلَمُونَ٭ وَالَّذِينَ يُتَوَفَّوْنَ مِنْكُمْ وَيَذَرُونَ أَزْوَاجاً وَّصِيَّةًلّأَزْوَاجِهِمْ مَّـتَاعاً إِلَى الْحَوْلِ غَيْرَ إِخْرَاجٍ فَإِنْ خَرَجْنَ فَلاَ جُــنَاحَ عَلَيْكُمْ فِي مَا فَعَلْنَ فِي أَنْـفُسِهِنَّ مِنْ مَّعْرُوفٍ وَاللٌّهُ عَزِيزٌ حَكِيمٌ

“And if you divorce them (women) before you have touched them (had sexual relations with them) and you have appointed for them a portion (dowry), then (pay to them) half of what you have appointed, unless they relinquish or he should relinquish in whose hand is the marriage tie; and it is nearer to righteousness that you should relinquish; and do not neglect the giving of free gifts between yourselves; surely Allah sees what you do. Attend constantly to prayers and to the middle prayer and stand up truly obedient to Allah. But if you are in danger, then (say your prayers) on foot or on horseback; and when you are secure, then remember Allah as He has taught you what you did not know. And those of you who die and leave wives behind, (make) a bequest in favour of your wives of maintenance for a year without turning (them) out, then if they themselves go away, there is no blame on you for what they do of lawful deeds by themselves, and Allah is Mighty, Wise.” 7

As can be seen in these verses, the first and last past of this section are in regards to the issue of marriage and relations while the verses in the middle are in regards to protecting the salat - with special emphasis on the middle salat and the salat at the time of fear (such as war or from an enemy, etc.).

Therefore, whenever clear and unambiguous proofs such as a successively narrated hadith (mutawatir ) or a hadith which accompanies hints that necessitate knowledge of the content of the tradition contradict the context of the verses, then we must act according to the conclusion which we have reached from the ahadith. Thus, in such an instance, we must not regard the context of the verses of the Qur`an, but rather focus our attention on the correct ahadith.

We present the following two examples to further elucidate this issue:

a. InSuratul Ahzab (33), from verses 28 to 35, the Qur`an discusses the wives of the Noble Prophet of Islam (‘s).However in verse 33, we see the following sentence:

إِنَّمَا يُرِيدُ اللٌّهُ لِيُذْهِبَ عَنْكُمُ الرِّجْسَ أَهْلَ الْبَيْتِ وَيُطَهِّرَكُمْ تَطْهِيرًا

“Surely Allah wishes to remove all forms of impurity from you,Ahlul Bayt, and to purify you with a thorough purification.” 8

The context of the verses before and after would tell us that this verse is related directly to the wives of the Noble Prophet of Islam (‘s). However, the successively narrated ahadith which have come to us from both sides (the Shi’a and theAhlus Sunnah) tell us that this verse was revealed in regards to a specific group of people who have been beautified with the adornment of infallibility.Thus in this instance, the undeniable ahadith take precedence over the context of this verse.

Other than this, there is even clear proof in the verse itself to prove that this part of the verse is not in regards to the wives of the Prophet of Islam (‘s). These two proofs are the masculine pronoun used in the word “عَنْكُمْ ” and “يُطَهِّرَكُمْ ” which announce to us that there is no relationship between this part of the verse and that which has come before it in regards to the wives of the Prophet Muhammad (‘s).9

Then, why has the purity and infallibility of theAhlul Bayt (‘a) been mentioned within the discussion concerning the wives of the Prophet of Islam (‘s)? This is not part of our discussion here and thus we leave it at that.

b. InSuratul Ma`idah (5), from verses 1 to 5, the Qur`an speaks in a particular way about meat and other issues regarding food.However in the middle of the third verse, we read:

أَلْيَوْمَ أَكْمَلْتُ لَكُمْ دِينَكُمْ وَأَتْمَمْتُ عَلَيْكُمْ نِعْمَتِي وَرَضِيتُ لَكُمُ الإِسْلاَمَ دِيناً

“On this day, I have perfected your religion for you and have completed My bounties upon you and have been pleased to choose Islam as your religion.” 10

The rule of reviewing the context of the verses of the Qur`an, commands us to accept that the part of the verse quoted above is in regards to the day when various things were forbidden for consumption such as the animal which has died on its own, blood, the flesh of swine and other things. Thus, the meaning of ‘this day’ (أليوم ) as mentioned in this part of the verse is the day when these things were made prohibited for human consumption.However the clear and unambiguous proofs and the successively narrated ahadith state that this part of the verse was not revealed in regards to the prohibition of various types of meat. Rather, we are told that this part of the verse was revealed in regards to the Day of Ghadir [18th ofDhul Hijjah ] - the day when the faith and teachings of Islam were perfected and completed through the designation of the leader of the community [after the Prophet of Islam (‘s) - that being Imam ’Ali b. Abi Talib (‘a).]

Thus, the commentator of the Qur`an who is seeking to display the realities (of the Qur`an) must refrain from explaining the verse according to the context of that which has come before and after it and must instead refer to the definite ahadith in this regard.

In this issue, there are many more examples which we can bring to act as proofs for our statements, however in order to keep this discussion brief, we shall not mention them here.

Notes

1. The ‘Arabic word, ‘إِمَّا ’ mentioned in this verse was originally two words - ‘إِنْ ’ and ‘مَا ’ however since the area of pronunciation of these two words is very similar in the ‘Arabic language, the letter ‘ن ’ was merged with the letter ‘م ’. In reality, the word ‘إِمَّا ’ is actually in the meaning of a ‘condition’ and thus, the meaning of this verse becomes, “Surely IF messengers come to you…”

2.Suratul Ahzab (33), Verse 40

3.Suratul A’raf (7), Verse 26

4. Ibid., Verse 27

5. Ibid., Verse 35

6. Surat Yasin (36), Verse 60

7.Suratul Baqarah (2), Verse 237 to 240

8.Suratul Ahzab (33), Verse 33

9. In our work,Mafahimul Qur`an, vol. 5, and The Third Path, we have discussed this verse in great detail and have proven, through using the undeniable proofs that the meaning ofAhlul Bayt (‘a) is reserved for a specific group of people who were clearly identified by the Noble Prophet of Islam (‘s).

10.Suratul Ma`idah (5), Verse 3

Part 9: Awareness of the Various Viewpoints and Opinions

Being fully aware of the various viewpoints and opinions of Muslim commentators on the Qur`an who have spent their entire lives engrossed in the Qur`an, and who can rightfully be called the ‘teachers of the science of the Qur`an’ is another foundation necessary in the commentary of this Noble Book.

There is no doubt that from the first day of revelation of the Qur`an, due to the awareness of the people about the occasions of revelation and the prevalent circumstances during revelation, a great deal of the understandings of the verses were clear to them and in understanding the goals of the Qur`an, they were not in need of seeking out the viewpoints and opinions (of others).

However, due to the gap in time (between the era of the Prophet (‘s) - the revelation of the Qur`an and our time), and since those points of the history of revelation are no longer with us, we must seek assistance through the thoughts and viewpoints which would assist us in understanding the issues in regards to the history of revelation.

We must never go forth to explain the verses of the Qur`an without this in place since the thoughts and reflections of a group of people are always at a higher level than the thoughts and reflections of an individual. As we know there is a possibility of an individual falling into error in thought more so than when we reflect and review the thoughts of a group of people.

Of course, what we have just mentioned here is something other than the issue of making our own thoughts and reflections the slave of what others think and giving up the freedom of thought (on the verses of the Qur`an).

Rather, the purpose here is that in going forth in the commentary of a verse of the Qur`an, we should not be negligent of the opinions of other commentators, nor should we ignore what others have said, since it is very well possible that by referring to what others have stated, it may actually assist us in choosing an opinion and outcome or may also help us deflecting an error of judgement.

At this point, another issue must be mentioned which is that at what time in the course of the explanation of the verses of the Qur`an must a commentator refer to the other opinions concerning a particular verse of the Qur`an? Must he first review and study the various opinions in regards to a particular verse and then when he has become aware of the various opinions, puts forth his struggles and endeavors to separate the truth from falsehood? Or, would he first struggle to bring forth a commentary of his own and then after this, when he is ready to introduce his opinions, he would then refer to the beliefs and thoughts of other people (to compare his work to)?

For the novice in the field of commentary of the Qur`an, the first path is the most beneficial to take, while the person who is a well-read researcher may choose the second path.

Manytimes it can be seen that becoming acquainted with the opinions and viewpoints of others may actually prevent a person from going forth to conduct his own independent research and investigation (thus limiting the work of the expert).