نشریه قرآن پژوهی حسنا
پیاپی 1 (تابستان 1388)

The subject of the types and kinds of ((interpretive traditions)) had not beendealt with seriously by researchers of the Quranic sciences before the recent decades.Although, the predecessors have made an admirable effort and study to gather andregulate the interpretive traditions; They have not referred much to the variety of thetraditions. As though, they had not succeeded in finding out this point. However, anumber of the researchers of the Quranic sciences have made an effort to consider,induce and name these types over the recent decades. Certainly, the systematic.understanding of these kinds would lead to easier profiting from these traditionsThe most important types of interpretive traditions are referred to in this writing. It isto be mentioned that although this division provides for Shiite’s interpretive traditionsin the first glance, the interpretive tradition of Ahl-e Sunnat may have been partiallydemonstrated in the form of this division. Therefore, there would be also a referenceto the types of interpretive traditions of Ahl-e Sunnat herein and it would be compared.with Shiite’s interpretive traditions in quantitative and qualitative respect

The comment of holy Quran has gone through a way full of ups and downs since thetime of descending the revelation and every commentator according to his proportionof thought, by searching in the jewelry mines of the holy Quran and diving into the depthof the ocean full of turbulence of this wavy sea has made his wisdom nascent and hasbenefited from the boundless spread of this divine blessing. Some commentators havechosen the mystical method of commentary and tested the flavor of the divine versesby mystical feeling and looked at the surface and the heart of the verses both together. The founder of this group is Ibn-Arabi who considering the verse “فاعتبروایااولی البصار” tried to pass through the surface of the holy Quran toward its heart and could mingle. the Quranic insights with spiritual contemplations

The distortion doubt of holy Quran is an age-old subject which has been constantlyrejected and denied by the eminent Muslim scholars and researchers, with theexception of some groups or people who, due to having insignificant knowledge aboutthe principles and basics of the Islamic thoughts, considered the doubt significant andtried to justify it anyhow. The source of the doubt is some narrations which have beenincluded in Hadith books of Ahl-e Sunnat and Shiah and seemingly mean the distortionof the divine word. Although this kind of traditions in some cases are justifiable, butmain part of these narrations due to being narrated by overstaters, ignorants, theweak and unreliable people are weak; Therefore the great Shiite narrator of traditionsconsider them invalid and irrational. In this article the try has been to provide evidenceof integrity and the verbal limpidity of Koran by review of the reasons and thedocument of the most important distortion tradition, i.e. the distortion of Surah Nesaaand especially the third verse of the Surah which is related to traditions claiming that.third of the Koran has been left out.

This article, with aim to emphasize on the necessity of having Shiite insight inunderstanding the Hadith, has relied on the book “Talkhis va Tahghigh-e MeghbasolHedaya” (The Summary and Research of Obtained from the Guidance) written bylate professor Dr. Ali Akbar Qhaffari, Because one of the attachments at the end ofthis book with the title of “Understanding the Hadith” is best evidence for Imam Sadeq: (A. S) ’s Hadith which says “إن الله لم یأخذعلی الجهال عهداًبطلب العلم،حتی أخذعلی العلماءعهداً ببذل العلمللجهال” God has obligated the common people to learn the religious knowledge after he had. obligated the Ulama not to withhold the common people from knowledgeProfessor Ali Akbar Qaffaari (God blesses him) giving the necessities of understandingof Hadith as reason, expresses under seven topics: Contrasting the content of theHadith with the verses of the holy Quran, Examining and studying about the status ofarticulation of the Hadith, Complete research and study on recognizing and finding themeaning of Hadith from the its wording, Finding and uncovering the meaning of theHadith based on the apparent meaning or other grounds, Recognition of generality andspecialty and of the conditionality and non-conditionality of the Hadith, Recognition ofthe nullifier Hadith from annulled Hadith and, Understanding status of articulation ofHadith under Taqieh conditions. He provides some clear examples while expressinghis commitment and fulfilling the divine task and he worriedly talks about the misuseof Hadith in unreasonable manners and as a result talks about the pathology of. understanding Hadith.