Narrations that apply Quranic verses to the Ahl al-Bayt (a)
To what extent are the narrations that apply Quranic verses to the Ahl al-Bayt (a) reliable?
Numerous narrations have been transmitted in which words and verses of the Quran are applied to the Ahl al-Bayt and their divinely appointed authority. Many of these narrations are considered acceptable and have been used as evidence. The application of verses to the Ahl al-Bayt (a) or others is deemed rational and a natural outcome of the Principle of Flow and Application (Jary wa Tatbiq). However, researchers have rejected some of these narrations due to issues with their chains of transmission (isnads), as some narrators are accused of exaggeration (ghuluw) and holding corrupt beliefs in reliable Shi'a rijāl works.
Shi'a scholars not only point to weaknesses in isnads but also raise content-based objections to some of these narrations—some contradict the explicit meaning or appearance of the verses, while others are considered insulting to the Ahl al-Bayt. Additionally, some of these narrations are viewed as violating linguistic rules or contradicting historical facts.
Researchers believe that certain individuals fabricated such narrations to defame the Ahl al-Bayt, and Shi'a scholars have made significant efforts to avoid accepting these forgeries, so as not to unintentionally fulfill the aims of the exaggerators. Shaykh al-Saduq, a prominent Shi'a scholar, considered the application of verses to the Ahl al-Bayt and their enemies one of the areas misused by opponents of the Ahl al-Bayt's school.
Principle of Applying Verses to the Ahl al-Bayt (a)
Scholars believe that the principle of applying verses to the Ahl al-Bayt or others is a rational matter and is derived from the Principle of Flow and Application (Jary wa Tatbiq). According to Allama Tabatabai in *The Quran in Islam*, the Quran is a universal and eternal book, and its verses can be applied to the future and the past just as to the present. Therefore, the revelation of a verse for a specific occasion does not preclude its application in other contexts. He believes that a verse revealed about a particular individual or group is not limited to them alone but extends to any case with similar characteristics.
Scholars assert that flow and application are not unique to the Quran but are also present in various domains, including national laws.
Quranic Verses Applied to the Ahl al-Bayt (a) in Exegetical Narrations
There are many narrations in which words and verses of the Quran are applied to the Ahl al-Bayt and their divinely appointed authority. According to a study on such narrations, the total number of these narrations in hadith collections reaches 2,130.[1] [Note 1]
Based on this study, the number of narrations attributed to the Prophet (s) and each of the Shi'a Imams (a) is as follows:
| Infallibles | Number of Narrations Applying Verses to the Infallibles |
|---|---|
| Prophet Muhammad (s) | 190 |
| Imam Ali (a) | 136 |
| Imam Hasan (a) | 21 |
| Imam Husayn (a) | 6 |
| Imam Sajjad (a) | 40 |
| Imam Baqir (a) | 713 |
| Imam Sadiq (a) | 820 |
| Imam Musa al-Kazim (a) | 69 |
| Imam Rida (a) | 92 |
| Imam Jawad (a) | 4 |
| Imam Hadi (a) | 2 |
| Imam Hasan al-Askari (a) | 34 |
| Imam Mahdi (a) | 3 |
Regarding the authenticity of these narrations, another study showed that 951 narrations were transmitted with broken or mursal (disconnected) chains, and 1,179 narrations were transmitted with full chains of transmission.[2]
Researchers have pointed out issues with some of these narrations; 649 of them include narrators who, according to reliable Shi'a biographical sources, are accused of exaggeration (ghuluw) and holding corrupt beliefs.[2] Some of the narrations contradict the explicit meaning of the verses, and others are considered offensive to the Ahl al-Bayt. Some are also inconsistent with literary rules or historical facts.[3] However, these objections do not necessarily negate the acceptance of all such narrations.
Why So Many Verses Were Applied to the Ahl al-Bayt (a)
Scholars explain that after the demise of Prophet Muhammad (s), the issues of caliphate and wilayah became the most critical political and religious matters. The conflict between truth and falsehood became most apparent in the confrontation between supporters and opponents of the Ahl al-Bayt. In this context, the Shi'a Imams applied Quranic verses to the events of their time.
Examples of Fabricated Narrations
“Our opponents have fabricated reports about our virtues and the faults of our enemies so that people become suspicious of us.”[4]
Researchers believe that some fabricated narrations were created to defame the Ahl al-Bayt. These fabricators would depict the Imams in bizarre and unnatural ways to alienate people from them—sometimes using the pretense of praise as a means to disrespect them.
Shi'a scholars made great efforts to avoid these fabrications in discussions of flow and application, so as not to enable the aims of exaggerators. Shaykh al-Saduq in *‘Uyun Akhbar al-Rida* considered the application of Quranic verses to the Ahl al-Bayt and their enemies as one of the areas that opponents of the Ahl al-Bayt's school have misused.
Examples of fabricated narrations include:
- In some narrations, the term “human” in the verse ﴾إِذَا زُلْزِلَتِ الْأَرْضُ زِلْزَالَهَا* وَ أَخْرَجَتِ الْأَرْضُ أَثْقَالَهَا* وَ قَالَ الْانسَانُ مَا لهَا؛ When the earth is shaken with its [final] earthquake, and the earth discharges its burdens, and man says: “What is wrong with it?”﴿ is interpreted to refer to Imam Ali (a). One narration claims that an earthquake occurred during the caliphate of Abu Bakr, and that Umar and Uthman were unable to stop it. They turned to Ali (a), who struck the ground with his foot and said, “What is wrong with you?”—and the earth calmed.[5] This narration includes exaggerators and weak narrators such as Abu Abdullah Razi, Muhammad ibn Sinan, Ibrahim ibn Ishaq Nahawandi, and Hasan ibn Muhammad ibn Jumhur, along with some unknown narrators.
- Another narration interprets the word (al-Thaqalān) in the verse ﴾سَنَفْرُغُ لَكُمْ أَيُّهَا الثَّقَلَان؛ We will attend to you, O prominent beings!﴿[6] to mean the Quran and the Ahl al-Bayt.[7] Its chain includes Muhammad ibn Isa Yaqtini, an exaggerator, and Aban ibn Uthman, who is considered corrupt in belief.
- Some narrations claim that the term Children of Israel in the Quran refers to the Prophet’s Ahl al-Bayt, explaining that “Israel” linguistically means “Servant of God” (Abdullah), and that since the Ahl al-Bayt are descendants of the Prophet—whose father's name was Abdullah—they are the intended meaning.
See also
References
- This entry is adapted from the book *The Inner Meaning and Interpretation of the Quran*, a conversation with Ali-Akbar Babaei and Dr. Muhammad Kazem Shakeri, conducted by Mostafa Karimi, Qom: Center for Cultural Studies and Research of the Seminary, 2002 [1381 AH].
- ↑ Zahra Hosseini, *Compilation of Application Narrations in Shi'a Exegetical Hadiths*, (Master’s Thesis).
- ↑ Jump up to: 2.0 2.1 Zahra Hosseini, *Compilation of Application Narrations in Shi'a Exegetical Hadiths*, (Master’s Thesis).
- ↑ For further reading, see Muhammad Kazem Shaker, *Methods of Quranic Interpretation*.
- ↑ *Bihar al-Anwar*, vol. 26, p. 239, quoting *‘Uyun Akhbar al-Rida*, pp. 168 & 196.
- ↑ *Tafsir al-Burhan*, vol. 4, pp. 493–494.
- ↑ Surah al-Rahman (55), verse 31.
- ↑ *Tafsir al-Burhan*, vol. 4, p. 267.
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