The Meaning of Exegesis in the Tradition of the Qur\'anic Sciences
What is apparent from the verses in which the word ta\'wil occurs is that ta\'wil does not indicate a literal meaning. It is clear that the actual words of the dream described in chapter 12, "Joseph", do not in themselves contain the literal interpretation of the dream; the meaning of the dream becomes clear from the interpretation.
Andy likewise, in the story of Moses and Khidr, the actual words of the story are not the same as the interpretation which Khidr gave Moses. Moreover, in the verse, fill the measure when you measure and weigh with a right balance, the language does not in itself indicate the particular economic conditions which we are intended to understand.
Again, in the verse And if you have a dispute concerning any matter then refer it to God and the messenger, there is no immediate literal indication that what is meant is the Unity of Islam.
Thus, although the words indicate something not essentially different from their literal meaning, there is, nevertheless, in all the verses the same shifting of perspective, namely, from the actual words to the intended meaning.
Moreover, all the meanings are based on a real situation, an actual physical event. In the case of the dream, the interpretation has an external reality which appears before its actual occurrence in a special form to the dreamer. Likewise, in the story of Moses and Khidr, the interpretation that the latter gives is, in fact, a reality which is to take place as a result of his action.
Therefore, the interpretation of the event is rooted in the event. In the verse which orders man to fair dealing and measuring, the aspect of the verse is a reality which appears as a social benefit. Thus the order is connected to the effect it is supposed to have in the raising up of society and, in particular, of trade. In the verse concerning referral of the dispute to God and His messenger, the meaning is again fixed to reality, namely, the spiritualization of the life of the community.
To conclude, we may say that interpretation of each verse springs from a reality; the interpretation looks forward to or, in a subtle way, actually brings into being the reality it is talking about. Thus its meaning both contains and springs from a future or ulterior event. Just as the interpreter makes the interpretation meaningful, so the manifestation of the interpretation is already a reality for the interpreter.
The idea is also present in the form of the Qur\'an since this sacred book has as its source realities and meanings other than the material and physical or, we may say, beyond the sensory level. Thus it expresses meanings which are more expansive than those contained in the words and phrases used by man in the material world.
Although these realities and meanings are not contained in the literal explanation of man, the Qur\'an uses the same language to inform man of the unseen and to produce correct belief and good action.
Thus, through belief in the unseen, in the last day and in the meeting with God, man adopts a system of morals and a quality of character which allows him to achieve happiness and well-being. In this way the Qur\'an produces a spiritual effect which, in turn, produces a physical social change, the importance of which will become clear on the Day of Resurrection and the meeting with God.
There is further reference to this same theme when God says in chapter 43:2-4, By the Book which makes plain. Take heed, we have appointed it a lecture in Arabic that perhaps you will understand. And indeed the source of the Book which we possess, it is indeed sublime, decisive.
It is sublime, in that the ordinary understanding cannot fully comprehend it, and decisive in that it cannot be faulted.
The relationship of the last part of the verse to the meaning of exegesis ta\'wil, (as we have discussed above) is clear. It says, in particular, that "perhaps you will understand," implying that one may or may not understand it; it does not imply that one will understand the book fully, merely by studying it.
As we have seen in the verse concerning the explicit mahkam and the implicit mutashabih, knowledge of exegesis ta\'wil, is particular to God; moreover, when in this same verse corrupt men are blamed for following the implicit mutashabih, verses and for intending to sow dissension and conflict by searching for an exegesis, ta\'wil, or special interpretation, it does not state that they necessarily find it.
The exegesis of the Qur\'an is a reality, or several realities, which are to be found in the Source Book, the Book of Decrees with God; the Source Book is part of the unseen and far from the reach of corrupters. The same idea is treated again in chapter 56:75-80 when God says, Indeed I swear by the places of the Stars - And truly that is surely a tremendous oath if you but knew - that this is indeed a noble Qur\'an, in a book kept hidden, which none touch except the purified, a revelation from the Lord of the Worlds.
It is clear that these verses establish for the Qur\'an two aspects, namely the position of the hidden book protected from being touched and the aspect of revelation which is understandable by the people. What is of particular interest to us in this verse is the phrase of exception, "except the purified." According to this phrase, we can arrive at an understanding of the reality of the exegesis of the Qur\'an.
This positive view of man\'s capability to understand the Qur\'an does not conflict with the negation of the verse, "And no one knows its ta\'wil except God." Since the comparison of the two verses produces a whole which is independent and harmonious. Thus we understand that God is alone in understanding these realities, yet one may come to know these truths by His leave and teaching.
Knowledge of the unseen is, according to many verses, the special domain of God but in chapter 72:26-27, those who are worthy are excepted from this: "He is the knower of the unseen and He reveals to no one His secret, except to every messenger whom He has chosen.” Again we conclude that knowledge of the unseen is particular to God and that it is fitting for no one except Him and for those he gives leave to.
Thus the purified amongst men take the verse concerning the "purified ones" as leave to enter into contact with the reality of the Qur\'an. In a similar way we read in chapter 33:33, "God\'s wish is but to remove uncleanliness from you, O people of the Household, and clean you with a thorough cleaning." This verse was revealed, (according to a sound tradition with an unbroken chain of transmission), specifically with regard to the family of the Prophet.
The Existence of Abrogating and Abrogated Verses in the Qur\'an
Among the verses in the Qur\'an containing orders or laws, there are verses that abrogate verses previously revealed and acted upon. These abrogating verses are called nasikh and those whose validity they terminate are called mansukh.
For example, at the beginning of the Prophet\'s mission, Muslims were ordered to cultivate peace and friendship with the people of the Book, "Forgive and be indulgent (towards them) until God gives command," (2:109).
Sometime later, fighting was allowed and the order to establish peace was abrogated:Fight against such as those who have been given the Book but who believe not in God nor the last day, and do not forbid that which God has forbidden by His messenger, and follow not the religion of truth ... (11:29)
The common notion of abrogation, that is, a cancelling of one law or code by another, is based on the idea that a new law is needed because of a mistake or shortcoming in the previous one. It is clearly inappropriate to ascribe a mistake in law-making to God, Who is perfect, and whose creation admits of no flaws.
However, in the Qur\'an, the abrogating verses mark the end of the validity of the abrogated verses because their heed and effect was of a temporary or limited nature. In time the new law appears and announces the end of the validity of the earlier law. Considering that the Qur\'an was revealed over a period of twenty-three years in ever-changing circumstances, it is not difficult to imagine the necessity of such laws.
It is in this light that we should regard the wisdom of abrogation within the Qur\'an: And when We put a revelation in place of (another) revelation and God knows best what He reveals - they say: you are just inventing it. Most of them do not know. Say: The Holy Spirit (Gabriel) has revealed it from your hand with truth and as a guidance and good news for those who have surrendered (to God) (16:101-102)..
Applicability and Validity of the Qur\'an
Bearing in mind that the Qur\'an is valid for all times, the verses revealed in special circumstances informing Muslims of their specific duties are also valid for those who, in future, experience the same circumstances.
Similarly, those verses which praise or reproach certain qualities, and promise reward or threaten punishment accordingly, are applicable to all ages and places. Thus the meaning of a verse is not limited to the circumstances or the times of its revelation. Similar circumstances occurring subsequent to the revelation of a verse are to be followed; this is known in Qur\'anic Science as jury, or applicability.
The fifth Imam said, "were a verse after its revelation to pass away with the passing away of that people, then nothing would have remained of the Qur\'an.” As long as the heavens and the earth exist, there are verses for every people, wherever they be, which they may read and act upon for the benefit or reject at their loss.
Qur\'anic Commentary: Its Advent and Development
Commentary on the words and expressions used in the Qur\'an began at the time of the first revelation. The Prophet himself undertook the teaching of the Qur\'an and the explanation of its meanings and intent.
Thus, in chapter 16:44 God says, "And we have revealed to you the Remembrance that you may explain to mankind that which has been revealed for them." And He says in 62:2, "He it is Who has sent among the unlettered ones a messenger of their own to recite to them His revelations and to make them grow and to teach them the Scriptures and wisdom."
At the time of the Prophet a group of men, on his orders, were instructed to read record and learn the Qur\'an by heart. When the Prophet\'s companions passed away, other Muslims took over the responsibility of learning and teaching the Qur\'an; and so it has continued until the present day.
The Science of Qur\'anic Commentary and the Different Groups of Commentators
After the death of the Prophet a group of his companions, including Ubayy ibn Ka\'b, \'Abd Allah ibn Mas\'ud, Jabir ibn \'Abd Allah al-Ansari, Abu Sa\'id al-Khudri, \'Abd Allah ibn al-Zubayr, \'Abd Allah ibn \'Umar, Anas, Abu Hurayrah, Abu Musa, and, above all, the famous \'Abd Allah ibn \'Abbas, were occupied with the Science of Commentary. Just as they had heard the Prophet explaining the meanings of the verses, they would transmit it orally to other trustworthy persons.
The traditions specifically concerned with the subject of Qur\'anic verses number over two hundred and forty; many were transmitted through weak chains of transmission and the texts of some have been rejected as incorrect or forged. Sometimes the transmission would include commentaries based on personal judgments rather than on a narration of the actual sayings, hadiths, from the Prophet.
The later Sunni commentators considered this kind of commentary as part of the body of Sayings of The Prophet, since the companions were learned in the science of Qur\'anic commentary. They argued that these companions had acquired their knowledge of this science from the Prophet himself and that it was unlikely they would say anything which they themselves had invented.
There is, however, no absolute proof for their reasoning. A large proportion of these sayings, or traditions, about the reasons and historical circumstances of the revelation of verses do not possess an acceptable chain of narration. It should be noted that many of the narrators like Ka\'b al-Akhbar, were learned companions who had belonged to the Jewish faith before accepting Islam.
Moreover, it should not be overlooked that Ibn Abbas usually expressed the meanings of verses in poetry. In one of his narrations over two hundred questions of Nafi\' ibn al-Azraq are replied to in the form of poetry; al-Suyuti in his book, al-Itqan, related one hundred and ninety of these questions.
It is evident, therefore, that many of the narrations made by the commentators amongst the companions cannot be counted as actual narrations from the Prophet himself; therefore, such additional material related by the companions must be rejected.
The second group of commentators were the companions of the followers (tabi\'un), who were the students of the compan- ions. Amongst them we find Mujahid, Sa\'id ibn Jubayr, \'Ikrimah and Dahhak. Also from this group were Hasan al-Basri, \'Ata\' ibn Abi Rabah,, \'Ata\' ibn Abi Muslim, Abu al-\'Aliyah, Muhammad ibn Ka\'b al-Qurazi, Qatadah, \'Atiyah, Zayd ibn Aslam, Ta\'us al-Yamani.
The third group was comprised of the students of the second group, namely, Rabi ibn Anas, \'Abd al-Rahman ibn Zayd ibn Aslam, Abu Salih al-Kalbi and others. The tabi\'un sometimes narrated the commentary on a verse as a tradition of the Prophet or of the companions and, sometimes, they explained its meaning without attributing a narrator to the source, this they did especially when there was any doubt as to the identity of the narrator.
The later commentators treat these narrations as traditions of the Prophet, but count them as mawquf in their science of the levels of hadiths (that is as a tradition whose chain of narration does not reach back to the Prophet) .
The fourth group comprised the first compilers of commentaries, like Sufyan ibn \'Uyaynah, Waki\' ibn al-Jarrah, Shu\'bah al-Hajjaj and \'Abd ibn Humayd; others from this group include Ibn Jarir al-Tabari, the author of the famous Qur\'anic Commentary.\'
This group recorded the sayings of the companions and the followers of the companions with a chain of narrators in their works of commentary; they avoided expressing personal opinions except, perhaps, Ibn Jarir al-Tabari who sometimes expressed his views by indicating his preference when discus- sing two similar traditions. The basis of the work of later groups may be traced to this group.
The fifth group omitted the chain of narrators in their writings and contented themselves with a simple relation of the text of the traditions. Some scholars regard these commentators as the source of varying views in the commentaries by connecting many traditions to a companion or a follower without verifying their validity or mentioning their chain of narration.
Consequently, confusion has arisen allowing many false traditions to enter the body of traditions, thus undermining the reputation of this section of hadith literature.
Careful examination of the chains of transmission of the traditions leaves one in doubt as to the extent of the deceitful additions and false testimonies. Many conflicting traditions can be traced to one companion or follower and many traditions, which are complete fabrications, may be found amongst this body of narrations.
Thus reasons for the revelation of a particular verse, including the abrogating and abrogated verses, do not seem to ac- cord with the actual order of the verses. No more than one or two of the traditions are found to be acceptable when submitted to such an examination.
It is for this reason that Imam Ahmad ibn Hanbal, who himself was born before this generation of narrators, said, "Three things have no sound basis: military virtues, bloody battles and the traditions pertaining to Qur\'anic commentary." Imam al-Shafi\'i relates that only about one hundred traditions from Ibn \'Abbas have been confirmed as valid.
The sixth group consists of those commentators who appeared after the growth and development of the various Islamic Sciences and each undertook the study of Qur\'anic commentary according to his specialization: al-Zajjaj studied the subject from the grammatical point of view; al-Wahidi and Abu Hayyan\' investigated the verses by studying the inflection of the verbs, the vowels and the diacritical points.
There is also commentary on the rhetoric and eloquence of the verses by al-Zamakhshari in his work entitled al- Kashshaf. There is a theological discussion in the "Grand Commentary" of Fakhr al-Din al-Razi. The gnosis of Ibn al-\'Arabi and \'Abd al-Razzaq al-Kashani treated in their commentaries. Other narrators, like al-Tha\'labi, record the history of transmission of the traditions. Some commentators, among them al-Qurtubi, concentrate on aspects of fiqh (jurisprudence).
There also exists a number-of commentaries composed of many of these sciences, such as Ruh al-bayan by Shaykh Isma\'il Haqqi, Ruh al ma\'ani by Shihab al Dm Mahmud al- Alusi al-Baghdadi Ghara\'ib al-Qur\'an by Nizam al-Din al Nisaburi.
This group rendered a great service to the Science of Qur\'anic commentary in that it brought the Science out of a state of stagnation (characteristic of the fifth group before it), and developed it into a Science of precise investigation and theory.
However, if one was to examine closely the precision of this group\'s research, one would see that rnuch of its Qur\'anic commentary imposes its theories onto the Qur\'an rather than allowing the content of the verses to speak for themselves.
The Methods Used by the Shi\'ite Commentators and their Different Groupings
All the groups mentioned above are Sunni commentators. Their method, used in the earliest commentaries of this period, was based on ijtihad, that is, the reports of the companions and the followers of the companions were examined according to certain rules in order to reach an acceptable understanding of the text.
This resulted in varying opinions amongst those making ijtihad and caused disorder, contradiction and, even, fabrication to enter into the body of the traditions.
The method employed by the Shi\'ite commentators, how- ever, was different, with the result that the patterning of the groups was also different. The Shi\'ite commentators in their study of a verse of the Qur\'an, viewed the explanation given by the Prophet as proof of the meaning of the verse, they did not accept the saying of the companions, or the followers, as indisputable proof that the tradition was from the Prophet.
The Shi\'ite commentators only recognized as valid an unbroken chain of narration from the Prophet and through members of his family. Accordingly, in using and transmitting the verses concerning Qur\'anic commentary, they restricted themselves to the use of traditions transmitted by the Prophet and by the Imams of the Prophet\'s family. This has given rise to the following groups:
The first group comprises those who have learned these traditions from the Prophet and from the Imams of the Prophet\'s family, studying and recording them according to their own method but not in any particular order. Among them we may mention such scholars as Zararah, Muhammad ibn Muslim, Ma\'ruf and Jarir who were companions of the fifth and sixth Imams.
The second group comprises the first compilers of the commentaries, like Furat ibn Ibrahlm al-Kufi, Abu Hamzah al-Thumali, Muhammad al-\'Ayyashi, \'Ali ibn Ibrahim al-Qummi and al-Nu\'mam who lived between the second and fourth centuries after Hijrah. The method of this group was similar to that of the fourth Sunni group of Commentators.
Thus, they avoided any kind of ijtihad or passing of judgment. We should remember that the Imams of the Prophet\'s family were living amongst Muslims and available for questioning (on matters of commentary, for example) for a period of almost three hundred years. Thus the first groups were not divided chronologically but rather according to their relationship with the Imams.
There are very few who recorded the tradition without a chain of transmission. As an example, we should mention one of the students of al-\'Ayyashi who omitted to record the chains of transmission. It was his work, instead of the original of al-\'Ayyashi which came into common use.
The third group comprises masters of various sciences, like al-Sharif al-Radi who provided a commentary concerned with Qur\'anic language and Shaykh al-Tusi who wrote a commentary and analysis on metaphvsical matters.
Included, too, is Sadr al-Din al-Shirazi\'s philosophic work, al-Maybudi al-Kunabadi\'s gnostic commentary and \'Abd \'Ali al-Huwayzi\'s commentary Nur al-thaqalayn. Hashim al- Bahram composed the commentary al-Burhan and al-Fayd al-Kashani compiled the work known as al-Safi.
There were others who brought together many different themes to their commentaries, like Shaykh al-Tabarsi who in his Majma\' al-bayan researches different fields of language, grammar, Qur\'an recitation, gnosis of death, after-life and paradise, and knowledge of the traditions.
How Does the Qur\'an Lend Itself to Interpretation?
The answer to this question is contained in the previous section where we discussed the eternal validity of the Qur\'an: it speaks to, instructs and guides man now as it did in the past.
As we have seen, the whole text of the Qur\'an is a challenge to mankind and particularly to the enemies of Islam in that the Qur\'an itself is proof of its own argument; it announces itself as a light, an illumination and an explanation of all things.
Thus a document which states and demonstrates that it is self-illuminating, hardly needs others to illuminate it. As proof that it is not the speech of man, the Qur\'an says that it is a harmonious speech, without the slightest inconsistency and any seeming inconsistency may be removed through reflection on the Qur\'an itself. If it were not the word of God, the Qur\'an would not be as clear as it is.
Moreover, if such speed needed something or someone else to explain its meaning and purpose, it would neither be the proof nor the absolute authority that it is so obviously is. This clarity is absolute, even if a seemingly contradictory passage becomes the object of dispute; it could be understood by cross-reference to the text of the Qur\'an.
For instance, at the time of the Prophet, such matters could be referred to him since his knowledge of the Qur\'an was perfect and he did not need to refer to other verses for clarification. Those who insisted on disagreeing, or disbelieving in the Prophet\'s fallibility, were not satisfied.
Therefore, commentaries which solve problems of interpretation by quoting the commentaries of the Prophet, without giving proofs from other Qur\'anic verses, are useful only for those who believe in Prophethood and the Prophet\'s infallibility.
These people do not go unmentioned in the Qur\'an; we are familiar with the following verse, if it had been from other than God then they would have found many inconsistencies in it.
This is a clear argument against those who would seek for inconsistencies in the Qur\'an and find fault with the Prophet. The Qur\'an itself declares that the commentary and explanation of the Prophet is valid while the Prophet himself has confirmed the validity of the Qur\'anic commentary of the Imams.
We may summarize this by saying that in the Qur\'an some verses may be explained by comparison with other verses and some by using the instructions and teachings of the Prophet and the Imams. The latter commentaries are not, of course, different from the explanation which is produced by comparing and analyzing different verses.
Conclusion
There are three roads open to us when making commentary upon the Qur\'an. Firstly, by using knowledge that one already possesses. Secondly, with the help of the sayings of the Prophet or Imams.
Thirdly, by using a combination of methods: by reflection and analysis, or by allowing the verse to become clarified by comparing it to other verses, or by use of the sayings of the Prophet and the Imams, whenever possible.
The third way is the one which we have outlined in the last section and it is this way which the Prophet himself and the Imams of his family indicate in their teachings. As we have seen, the Prophet said that, "The verses were revealed to confirm each other," and Imam \'Ali said that "One part of the Qur\'an explains another and one part witnesses to the other."
It is, moreover, clear that this method of commentary is other than that warned against by the Prophet when he said, "Whoever makes a commentary upon the Qur\'an according to his own opinion prepares for himself a place in the Fire." This method uses the Qur\'an to explain itself and is not based merely on explanation arising from whim or fancy.
The first method is unacceptable and exemplifies commentary based on opinion, except in cases where it agrees with the third method.
The second method is the one used by the early scholars and for many centuries afterwards, and is still in use amongst both Sunni and Shi\'ite scholars of the traditions of the Prophet. This method is limited, considering the vast nature of the subject and the countless number of questions, (both general and particular), arising from over six thousand verses.
Where, one asks, is the answer to such questions? Where is the solution to so many intricate and perplexing questions? Or, should we refer to the body of tradition concerning the verses?
Let us not forget that the total number of traditions of the Prophet accepted and transmitted by the Sunni scholars number no more than two hundred and fifty; we should also remember that many of them are weak and some even totally unacceptable. It is true that the traditions of the Prophet and the Imams transmitted by the Shi\'ite scholars number a thousand and that amongst them are to be found a consider- able number which are fully trustworthy.
Consideration of these traditions is not enough, however, given the countless questions which arise and the many Qur\'anic verses that are not even mentioned in this body of traditions. Should one refer in such matters to the appropriate verses?
As we have explained, this is not acceptable according to the method under consideration here. Should one simply abstain from investigation and imagine that the need for knowledge is non-existent? In this case, what is one to understand by the verse, And we reveal the Book to you as an exposition of all things, (16:89) which is clear proof that the Qur\'an itself is not a mystery but rather explains, among other things, itself, by its own light.
Chapter 4:82 contains the injunction, "Will they not ponder on the Qur\'an." Similarly, in chapters 47:24 and 38:29 "(This book) is a Book that we have revealed to you, full of blessing, that you may ponder its revelation and the men of understanding may reflect.” Likewise in Chapter 23:68, "Have they not pondered the word, or has something come to them which did not come to their forefathers. "
What are we intended to understand by these verses? How are we to act in the light of the totally trustworthy traditions of the Prophet and the Imams in which they advise us to refer to the Qur\'an itself in case of problems of interpretation and discordance of opinion?
According to many well known traditions of the Prophet, transmitted in unbroken chains of transmission, one is obliged to refer the tradition to the Book of God; if the tradition is in accordance with the Book, then it is accepted and used in commentary and, if in disagreement, it is rejected.
It is clear that the meaning of these traditions is applicable when one discovers through the Science of Commentary that the inner meaning of one verse is contrary to what is contained in another verse. In this case, one must reject what one has discovered through the study of commentaries.
These traditions are the best proof that the Qur\'an, like speech or writing in general, has meaning and will always have meaning, even when studied independently of the traditions. Thus it is the duty of the commentators to take into account and reflect upon the traditions of the Prophet and Imams concerning Qur\'anic verses but only use those traditions which are in accordance with the verse under scrutiny.
An Example of Commentary on the Qur\'an with the Aid of the Qur\'an
On four occasions in the Qur\'an God says "Allah is the creator all beings," (39:62). The meaning is clear on each occasion; God is stating that everything man may possibly imagine in the world has been created by him and is sustained by Him. However, one should not ignore the fact that in hundreds of verses the Qur\'an affirms the existence of cause and effect and attributes the action of every doer to the immediate cause.
Thus the effect of the burning of fire is a direct result of the fire itself, the growing of plants, the action of the plants, the falling rain caused by the state of the sky; the actions which man chooses to undertake are, according to the Qur\'an, the result (and consequent responsibility) of man. We may also say that the doer of any action is the one responsible for that action, but God is the giver of existence, the Creator of deeds and the owner of deeds.
Keeping in mind this general relationship between the Creator and His creation, we may read in chapter 32:7 "Who made all things beautiful and good which We created.” When we join this verse to the previous one we see that beauty and goodness necessarily accompany His creation and so anything which has existence in the cosmos is also good and beautiful.
We should not forget, however, that in many verses, the Qur\'an affirms the existence of good and its opposite, evil, useful things and harmful things, beauty and ugliness; and it enumerates many bad actions, wrong doers and bad events.
These are all, however, negative aspects of the human character and are mentioned as a measure of man; they are relative and not intended as proof that the creation of man is basically bad. For example, the snake or the serpent is harmful but only to man and an animal that suffer the effects of its sting; to stones and earth it is harmless.
Bitter taste and foul smell are unpleasant, but only to the human sense of taste and smell, not to all animals. Certain behavior may at times appear wrong but this is often the result of observing human behavior in relation to one particular society of men; in another society or circumstance it may not be considered wrong.
Indeed, if we dispense for a moment with those negative aspects of man\'s character which are secondary or relative to the miracle and perfection of His creation, we witness only the beautiful symmetry and proportion of the cosmos in its entirety and the amazing beneficence of the Creator. Words are not able to describe this beauty since they themselves are part of this world of beauty.
In reality the above-mentioned verses awake man to an awareness of the relative nature of beauty and ugliness; they invite him to a comprehension of absolute beauty and prepare him for an understanding of creation as a whole.
In fact, there are Qur\'anic verses which explain or comment upon the different aspects of creation in the universe, either as isolated individual examples or as groupings and classes. Each creation, whether a single manifestation or joined to a larger structure and patterning, is a sign and indication of God.
Whichever way we regard creation, it all points to the existence of God.
This way of understanding or seeing the universe and its signs, leads to an appreciation of the stupendous beauty which encircles the whole world and allows us to realize that it is His beauty, emanating from the domain of His power, and made visible in the signs of the skies and the earth. Each aspect of the cosmos lends beauty and dimension to everything surrounding it, yet at the same time it is insignificant in relation to the whole.
The Qur\'an affirms in other verses that perfection and beauty manifest themselves from the domain of his power; thus He says in chapter 40:65 "He is the Living One, there is no god save Him," and in 2:165 "... power belongs completely to God,” and in 4:139, "Truly all power belongs to God, " and "He is the knower, the All-Powerful." On another occasion we read "And He is the Hearer, the Seer, " and in 20:8, "Allah! There is no god save Him. His are the most beautiful names."
We realize from these verses that the beauty which manifests itself in the visible world has its reality in the domain of His power and grandeur. All other beauty, all other power, is illusory or metaphorical of His power.
In affirmation of this explanation, the Qur\'an states that the beauty and perfection created by man is limited and temporal but that of God boundless and eternal. God emphasizes that all creation is from Him and under His power. In chapter 54:49, "Truly we have created everything by measure" and in the chapter 15:21, "And there is not a thing with us but there are stores of it. And we do not send it down except in appointed measure."
Careful observation reveals that the Book itself declares its own perfection and beauty, that it encompasses all aspects of creation and the Creator, and that there is no fault or shortcoming in it. Such is the perfection of the Qur\'an, which itself is one of the signs of God, that it makes the reader forget himself in rapturous appreciation of its beauty.
This we read in 2: 165 "Those who believe are stauncher in their love of God.” Love, of its very nature, demands the self and the giving over of the self to God. It demands the handing over of one\'s affairs completely to Him and allowing Him to be one\'s Lord: "And Allah is the protecting Friend of the believers" (3:68) .
This idea is also contained in 2:257 which declares, "God is the Protecting Friend of those who believe. He brings them out of darkness into light," and also in 6:122, "Is he who was dead and We have raised him to life and set for him a light in which he walks among men ..." Likewise, we read in 58:22, "As for such, He has written faith upon their hearts and has strengthened them with a spirit from Him."
This spirit, this new life and light, is given by God to the man who perceives reality and truth and who understands the path of happiness and well-being in society. In another verse in 57:28, He explains the effect of such light: "O you who believe! Be mindful of your duty to God and put faith in His messenger. He will give you two fold of His mercy and will appoint for you a light in which you shall walk."
Again, in another verse, He makes a commentary on "faith in the Prophet" by explaining it as submission and obedience to Him; chapter 3:31, "Say (O Muhammad, to mankind): If you love God follow me; God will love you."
The nature of this path is explained in chapter 7:157, Those who follow the messenger the Prophet, who can neither read nor write, whom they will find described in the Torah and the Gospels (which are) with them. He will rejoin in than that which is right and forbid them that which is wrong. He will make lawful for them all good things and prohibit for them only the foul; and He will relieve them of their burden and the fetters they used to wear.
Still more vividly, the path is explained in another verse which is also a commentary on the previous verse (30:30), So let your purpose (O Muhammad) for the din (of Islam) as a man by nature upright-the nature of (God on which he has created man. There is no altering God \'s creation. That is the right way of life, but most men to not know ..."
The right way of life or din refers to the correct path for society to follow for its well-being and happiness. According to this verse, the way of Islam is also the way desired by the Creator for man.
In other words, the legislative framework given to man by God is the very framework which is appropriate for the creature man. This divine law is in complete harmony with the nature of man, living a life of piety and obedience.
God says in another verse IXCI:7-81, "And a soul and Him who perfected it. And inspired it (with conscience of) what is wrong for it and (what is) right. ”The Qur\'an is the only revealed book which equates the happiness and well-being of man with a pure and sincere way of life.
Moreover, unlike other religions, Islam does not separate worship of God from the actual program of living; it establishes the word din to mean not only religion but also life in general as well, the actual day to day routine of man, both on a personal and social level.
The Qur\'an establishes a program of living which is in accord with the functioning and the reality of the cosmos, and the Qur\'an mentions many of the benefits and virtues to be expected by the man of God and the lovers of Truth, including a certainty of faith and tranquility of the heart.
The Validity of the Commentary of the Prophet and the Imams
From an indication in the Qur\'an itself, the commentary of the Prophet and the Imams, (as discussed in the previous sections), is established as being absolutely true. Authentication of the sayings of the Prophet and the Imams is clearly established by the existence of fully trustworthy chains of transmissions. A tradition may not, however, be recognized as totally acceptable if it has been transmitted by one chain of narration only.
The validity of the tradition may be disputed amongst the Muslim Scholars of Commentary: amongst the Sunni\'s a tradition of a single chain of transmission, classified in their terms as sahih (sound), must be accepted and acted upon; among the Shi\'ite scholars a tradition with a single undisputed chain of transmission is also accepted as a proof.
However, in the laws of the shari\'ah it is not valid and must be investigated and checked before use as a proof.
Author\'s Note: The previous section has been specifically about the use of commentary or explanation in order to arrive at the true meaning of a verse. This includes study of the literal meanings and those hidden in metaphor. It does not include an explanation or a discussion of the linguistic and literal aspects or the science of Qur\'an recitation since these do not affect the meaning.
source : http://shiastudies.net
