Principles for Understanding the Qur'an
The Qur'an is the Book of Allah Who sent it
down as a Revelation to His Prophet Muhammad (s.a.w.).
Allah protected it (the Qur'an) against any
distortion, forgery and disfigurement, additions and
deletions.
Praise be to Allah that all the Muslims agree with the
purity and the safety of the Qur'an, but there is a
scientific problem which is the problem of understanding
the Qur'an and its explanation. Most of the differences
in ideological, and jurisprudental opinions belong to the
difference that exist in understanding and explaining the
Qur'an.
In order to give a correct explanation to the
Qur'an, the Imams of Ahlul-Bait (a.s.) used to
follow a scholarly method in explaining the Qur'an, these
are:
1. The explanation of the Qur'an by the Qur'an,
that is; some Qur'anic verses explain some others.
2. The explanation of the Qur'an by true and
authentic traditions and narrations. Surely the Messenger
of Allah (s.a.w.) explained what was in need of
explanation through his sayings and actions, like the
verses of prayer, paying the poor-rate (zakat),
pilgrimage and various other Qur'anic concepts and laws.
3. Explaining the verses, whose explanation does
not reach us from the pure Prophetic traditions (sunnah),
and were not clear, because of other verses, from the
linguistic understanding of the Arabic language. Indeed
Allah's Book is a clear Arabic Book; what is understood
from its literal meaning is an excuse upon the Muslims.
4. The explanation depends on the reason for the
revelation in explaining most of the verses of the Qur'an
and this should be done within the framework of the
Qur'an and the Traditions in order to give their true and
real meanings.
The Prophetic Traditions (Sunnah) in the School of the Ahlul-Bait
It is narrated that the Messenger of Allah
(s.a.w.) said:
"May Allah prosper the person who heard my
saying, memorized it, comprehended it and retold it
(to others) as he had heard it, since a carrier of
knowledge may not be a scholar and perhaps one may
transport knowledge to a more learned one."(38)
The Prophetic tradition means the specific
actions, sayings and the declarations (confirmations)* of the Prophet Muhammad (s.a.w.).
Allah, the Almighty ordered us to follow the
Prophet (s.a.w.) and practise his traditions (sunnah)
by saying:
" ...whatever the Apostle gives you
accept it, and whatever he forbids you abstain (from
it)."
Holy Qur'an (59:7)
"Certainly you have in the Apostle of
Allah an excellent examplar for him who hopes in
Allah and the Last Day..."
Holy Qur'an (33:21)
"...and If you have a dispute
concerning any matter refer it to Allah and the
Apostle."
Holy Qur'an (4:59)
*- Taqrir in Arabic means
"confirmation". it is a declaration, approval
and signature and means that the Messenger of Allah
(s.a.w.), himself had a witness for the actions practised
by the Muslims but, did not forbid them.
These divine instructions were
strictly adhered to by the Ahlul-Bait and those
who followed their radiant path and advocated sincere
adherance to the Book of Allah and the Prophetic sunnah
in interpretation, narration, jurisprudence, legislation
and ideology and other Islamic knowledge and sciences.
Thus, the Prophetic sunnah is the second
source among the sources of thought and legislation on
which the Muslims depended for judgement, laws and
values.
Most of the Shari'ah laws, and their
concepts were not clearly detailed in the Book of Allah
like the laws concerning the paying of poor-rate (zakat),
prayer, wealth, holy struggle (jihad), family, and
international relations and others.
Therefore, the Messenger of Allah (s.a.w.)
started explaining them and clarifying their rules to the
Muslims through his sayings and actions. He (s.a.ws) told
the Imams of Ahlul-Bait (a.s.) to return to the
Qur'an and the Prophetic traditions as two main sources
for explaining Islamic laws and rules and to refuse
analogy, opinion, approval and other sources upon which
some jurists of Islamic sects depended in their
inductions and inferences.
It is narrated that Imam al-Sadiq (a.s.) said:
"Never is there anything but that is
mentioned either in the Book of Allah or in the
Prophetic tradition."(39)
Sama'ah asked Imam Musa bin Ja'far: "I said
to him: 'Is everything found in the Book of Allah and the
tradition of His Prophet (s.a.w.); or do you comment on
them?' He (a.s.) replied: 'Yes, all things are found
in the Book of Allah and the sunnah of His Prophet
'".(40)
Narrated Imam Ali bin Musa al-Ridha (a.s.)
said:
"Do not accept any saying (relating them
to us) which disagrees with the Qur'an; surely our
sayings should agree with the Qur'an and the
Prophetic traditions; we speak either quoting them
from Allah or His Messenger."(41)
It is narrated that Imam Ja'far al-Sadiq (a.s.)
said:
"Do not accept any narrative related to us
unless they agree with the Qur'an and the
sunnah."(42)
Indeed the Imams of Ahlul-Bait memorized
the Prophetic traditions quoting them from their fathers
who quote them from the Messenger of Allah (s.a.w.) and
called people to write them down from the period (of
rule) of Ali and his son Hasan (a.s.) while the caliphs
forbid the writing down of the sunnah and they
continued so till the period of Umar bin Abdul-Aziz(43)
who ordered, again, to write down the Prophetic
traditions in the year of 99 A.H.(44)
Imam al-Sadiq (a.s.) said:
"My narration is my father's, and my
father's is my grandfather's, and my grandfather's is
his father's, and his; father's is the narrative of
Ali bin Abi Talib, and the narrative of Ali is the
narrative of the Messenger of Allah (s.a.w.), and the
narrative of the Messenger of Allah (s.a.w.), is the
words of Allah. the Exalted."(45)
The Imams of Ahlul-Bait were
those who comprehended and understood the sunnah
of the Messenger of Allah, memorized, narrated them to
others, and explained their contents to the Muslim
nation.
Scholarly Methods for Proving the true Sunnah:
In order to distinguish the true narratives (sunnah)
from the interpolated and false ones, the scholars of the
school of Ahlul-Bait placed some scholarly and
ideological bases and measures for proving true sunnah.
The most prominant of them are:
1. Any hadith (the Prophet's sayings)
should be checked with the Book of Allah to see whether
it is correct or not. If it conforms with the Qur'an,
then, it is of true hadith, but, if it contradicts
the divine text, then it is a false one.
2. All hadiths mentioned in the books of
hadith, disregarding the reliability of their
narrators, should be checked and investigated by the
scholars in order to be sure of the reliability of the
narrator and his truthfulness.
3. The scholars should not accept any narration
unless their narrators are described by piety and
truthfulness, disregarding the sect or the group to which
the narrator belonged.
Therefore, the method of the jurists of Ahlul-Bait
(a.s.) is not to view a book of hadith as
completely correct or as completely false.