واکاوی کارکرد روایات تفسیری در مجمع البیان

 
Abstract
Majma' al-Bayan is one of the most significant Shiite Qur'anic commentaries, which has extensively employed interpretive narratives. Since the traditions and transmitted accounts from contemporaries of the revelation constitute part of the reality of Qur'anic interpretation and Qur'anic scholars have always paid special attention to these narratives, the present paper seeks to explain and examine, through textual analysis, the diverse functions of interpretive narratives—by providing specific examples—in understanding and interpreting Qur'anic verses, with an emphasis on the perspectives, principles, and exegetical methodology of the author of Majma' al-Bayan. The functions of interpretive narratives in Majma' al-Bayan are: the virtues of the Qur'an, differences in recitations, elaboration of the occasions of revelation, clarification of vocabulary and semantic layers, narratives explaining ambiguous verses, narratives explaining and correcting doctrinal principles, the use of analogy, narratives pertaining to application and implementation, clarification of Islamic laws, the number of verses, narratives concerning ambiguous verses, and narratives of apparent interpretation. Of course, this list is not exhaustive, and further research may uncover other functions.
 
Introduction
Interpretive narratives are traditions concerned with explaining the Qur'an; they aid our understanding of the implications of the verses and the comprehension of God's intent. These narratives are of various types and have different functions (Mas'udi, Foundations, Sources, and Method of Comprehensive Narrative Exegesis, 2017: 25). This category of traditions, by utilizing the narrations from the Infallibles (peace be upon them) as the most important source, assists the process of understanding the Qur'an. This utilization can be positive or negative, clear and explicit, or allusive and indirect, in understanding the meaning of the Qur'an (Ibid, 18).
Given the vastness of the narratives, their identification and refinement is essential; for a portion of these narratives have suffered from weaknesses in their chains of transmission, which has posed problems and obstacles for exegetes (Ma'rifat, Al-Tafsir wa al-Mufassirun, 1998: 1/476 & 2/31; Tabataba'i, Al-Mizan fi Tafsir al-Qur'an, 2014: 12/12). Failure to distinguish between the narratives doubles this problem, as it causes confusion for exegetes and opponents can attack Shiites by citing incorrect narratives (Rastemi, Pathology and Methodology of the Exegesis of the Infallibles, 2001: 76; Ma'rifat, Al-Tafsir wa al-Mufassirun, 1998: 1/469-471).
Considering the diverse functions of interpretive narratives, the author intends to identify and explain the most important of them, emphasizing the exegetical principles and method of Shaykh Tabarsi.
Regarding the functions of interpretive narratives, various researches have been conducted, and some books have addressed this important topic, including: the book Qur'anic Sciences by a group of authors, the book Methods and Trends in Exegesis by Muhammad Ali Rida'i Isfahani, and the book Pathology and Methodology of the Exegesis of the Infallibles by Ali Akbar Rastemi, which have dedicated a chapter to the method of narrative exegesis. Also, the book Comprehensive Narrative Exegesis by Abd al-Hadi Mas'udi, in two volumes, has dealt with narrative exegesis extensively and in detail. Generally, in many books of Qur'anic sciences, there is a section titled the method of narrative exegesis, and they also contain references to interpretive narratives. Various articles have also been written in this field, including: "Validation of Interpretive Narratives from the Perspective of Ayatollah Ma'rifat" by Muhammad Ali Rida'i Isfahani, "Validity and Application of Interpretive Narratives" by Ali Ahmad Nasih, "An Analysis of the Typology of Interpretive Narratives from the Infallibles" by Sayyida Zaynab Wahdati, "The Position and Function of Interpretive Narratives based on the View of Allamah Tabataba'i" by Mujtaba Khattat, and other articles in which the function of interpretive narratives has been examined. Furthermore, many articles have addressed the interpretation Majma' al-Bayan from different angles, such as: "A Textual Criticism of the Hadiths in Majma' al-Bayan" by Ni'matullah Salehi Najaf Abadi, "Understanding Tabarsi's Conciliatory Approach in Majma' al-Bayan through Extraction of Interpretive Narratives in Surah Yusuf" by Karim Dowlati and Mujtaba Mohammadi, "Occasions of Revelation in Majma' al-Bayan" by Ali Fasihi, and "The Function of Historical Analysis of Interpretive Narratives in Majma' al-Bayan with an Emphasis on Narrative Typology" by Majid Ma'aref and Atefeh Gharashi. In these articles as well, the hadiths of Majma' al-Bayan have been analyzed with different approaches. Given the aforementioned background, an article specifically dealing with the function of interpretive narratives in Majma' al-Bayan has not been written. Therefore, since the commentary Majma' al-Bayan holds a special status among Shiites and Sunnis and has always been noted by researchers for its comprehensiveness, accuracy, solidity, and precise and beneficial arrangement of materials, the analysis and examination of the views of this great exegete on how to employ interpretive narratives seems necessary.
Before entering the main discussion, it is necessary to explain and clarify the key concepts of this article, which are: "Narrative Exegesis", "Function of Interpretive Narratives", and "Tabarsi's Principle in Defining Exegesis and Using Narratives".
Narrative Exegesis: Exegesis (Tafsir), derived from the root "F-S-R" meaning clarification, explanation, and statement (Farahidi, Al-'Ayn, 1988: 7/247; Zabidi, Taj al-'Arus, 1994: 7/349; Tarihi, Majma' al-Bahrayn, 1996: 3/437). Its technical meaning is in line with its lexical meaning, as the exegete seeks to clarify the verses of the Qur'an and unveil the speech of God (Qurashi, Qamus al-Qur'an, 1999: 5/175; Tabataba'i, Translation of Tafsir al-Mizan, 1995: 1/4-7; Khoei, Al-Bayan, 1987: 397). The exegete strives to discover and deduce the divine intent based on linguistic and logical rules, rational principles, and with the help of contextual evidence. Narrative exegesis is no exception to this definition. Narrative exegesis means interpreting the Qur'an with the Tradition (Sunnah). In this type of exegesis, the interpreter uses narratives that he himself has accepted. Engaging in this type of exegesis is based on the premise that the hadiths pertaining to Qur'anic concepts are the most important source for interpreting the Qur'an, and for some, they are the only source (Baba'i, A Study of Exegetical Schools and Methods, 2012, Vol. 1, p. 99). In this method, the hadiths of the Prophet (peace be upon him and his progeny) and the Ahl al-Bayt (peace be upon them) assist in interpreting the verses like rational evidence and serve as instrumental means for clarifying the meanings and purposes of the verses. Hence, these narratives are observed to have various applications in Qur'anic exegesis; sometimes they state the occasion of revelation of a verse, sometimes they clarify the referent and concept, or elucidate the inner meaning (ta'wil and batin) of the verse, or explain the details of legal verses. Therefore, interpreting the Qur'an without referring to the transmitted evidence found in the hadiths is not correct, as it would be like referring to the general and absolute before investigating the specific and qualified (Rida'i Isfahani, A Course on Methods and Trends in Qur'anic Exegesis, 2003: 126). The ultimate goal of narrative exegesis is to reach the meaning and intent of the verses in the light of the Qur'anic knowledge of the Infallibles; however, this does not mean setting aside linguistic and rational knowledge or neglecting other sciences, and in this path, it utilizes scientific products and the achievements of exegetes and scholars to enrich itself (Mas'udi, Foundations, Sources, and Method of Comprehensive Narrative Exegesis, 2017: 18). Interpreting the Qur'an through narratives is called "interpretation by reports" or "transmitted exegesis" (Tafsir al-Ma'thur) (narrations received from the Infallible), which some term "narrative exegesis" (Group of Authors, Familiarity with the Qur'an, 2003: 112).
Function of Interpretive Narratives: The question arises: what function and position do narratives fundamentally have in relation to the verses? In response, it can be said that the role of narratives in relation to the verses can be examined from two aspects: content and typological-classificatory ('Isa-zadeh, Comparative Narrative Exegesis, 2018: 24).
"Narrative" (Riwayah) means "carrying and transmitting", and narrating a hadith means transmitting and carrying the hadith (Mustafawi, Al-Tahqiq fi Kalimat al-Qur'an al-Karim, 1989: 4/8). What is meant by narrative is the saying, action, and approval of the Infallible, as sometimes the Infallible expresses a statement interpreting a verse, sometimes performs an action (like prayer) that interprets the verses (of prayer), and sometimes, through his silence regarding the interpretation of a verse, confirms and approves it (Rida'i Isfahani, A Course on Methods and Trends in Qur'anic Exegesis, 2003: 112).
"Interpretive narratives" are among the sources for understanding the Qur'an and have an explanatory role in interpreting the verses of the Qur'an; they have been transmitted from the Prophet Muhammad (peace be upon him and his progeny) and the guiding Imams (peace be upon them). According to the Qur'anic verses, the Prophet (peace be upon him and his progeny) was the clarifier of ambiguous verses and would assist the companions with difficulties in understanding problematic verses. Studies show that Muslims in the early period of Islam and the Islamic scholars of that era relied on and unquestionably accepted the hadiths of the Prophet Muhammad (peace be upon him and his progeny) and the Imams (peace be upon them) and their companions concerning the interpretation of the Qur'an. The interpretation of the Qur'an in the age of the Companions also had a narrative and transmitted character, relying on the narratives, hadiths, and approvals of the Noble Prophet (peace be upon him and his progeny). Sunni scholars consider the statements of the Companions, and sometimes the Successors, reliable in exegesis, believing it is unlikely that the Companions said anything from themselves, as they learned the knowledge of the Qur'an from the Prophet (peace be upon him and his progeny) (Dhahabi, Al-Tafsir wa al-Mufassirun, 1976: 1/35; Suyuti, Al-Durr al-Manthur, 1984: 6/317). Salih bin 'Abd al-'Aziz, in defense of Ibn Taymiyyah's view, says: Whatever is transmitted from the Companions and the Successors is considered narrative exegesis (Ibn 'Abd al-'Aziz, Sharh Muqaddimah al-Tafsir, n.d.: 12/19). However, Shiite scholars only consider the statements of the Prophet (peace be upon him and his progeny) and the Imams (peace be upon them) as authoritative evidence; the statements of the Companions and Successors are considered reliable if they are mass-transmitted (mutawatir) or accompanied by definitive evidence, etc., otherwise they are not authoritative and are not included among the interpretive hadiths (Tabataba'i, The Qur'an in Islam, 1974: 73). These hadiths were disseminated by Muslims and recorded in exegetical and hadith works, and now Qur'anic commentators use them. The narratives directly related to the Qur'an are divided into two main categories: The first category includes narratives that introduce the Qur'an itself and sometimes explain the rules for understanding the Qur'an and Qur'anic sciences. The second category includes narratives that provide the grounds for understanding a verse, and these are called interpretive narratives.
Tabarsi's Principle in Defining Exegesis and Using Narratives: The exegetical principles of the author of Majma' al-Bayan in interpretation are: 1) The comprehensibility of the Qur'an; 2) The semantic scope of the Qur'an; 3) The inner dimensions (butun) of the Qur'an; 4) The immunity of the Qur'an from distortion; 5) The supra-contextual nature of the text (Hashemi, The Exegetical Method of Majma' al-Bayan, 2002: 19-25).
At the beginning of his commentary, he presents seven disciplines for approaching the Qur'an, which are: 1) The verses of the Qur'an and the benefit of knowing them; 2) The names of the famous reciters and their transmitters; 3) The definition of ta'wil (esoteric interpretation) and tafsir (exegesis); 4) Mentioning the names of the Qur'an and their meanings; 5) A brief statement on the sciences of the Qur'an; 6) Narrations on the virtue of the Qur'an and its people; 7) Recommended acts for the reciter of the Qur'an (Tabarsi, Translation of Tafsir Majma' al-Bayan, n.d.: 1/15-32).
Tabarsi, in explaining the third discipline, which deals with the definition of tafsir and ta'wil, says: Tafsir means clarifying the intent of the word and explaining the matter. He paid great attention to the chain of transmission of narratives and, by adhering to a narration from the Messenger of God (peace be upon him and his progeny), says: Interpreting the Qur'an is not permissible except through sound transmitted reports and narratives (Ibid, 1/20). In fact, he explicitly states that exegesis, regardless of its definitions, cannot be explained except through the narratives of the Ahl al-Bayt (peace be upon them), and based on this principle, in interpreting the Qur'anic verses, he only relies on narratives that have sound chains of transmission; hence, he does not narrate from the Tafsir of Imam Hasan al-'Askari (peace be upon him), even though this commentary might not have been available to him, but the strong probability is that he did not consider the attribution of that commentary to that Imam to be sound. Also, while paying attention to the precise understanding of the verses and citing verses that call people to ponder and reflect, he also raised the issue of comparing hadiths with the Qur'an and, with this statement, believes that not every narrative can be used in understanding the verses; rather, only narratives with sound chains are reliable and to be adhered to (Ibid, p. 22). In defining the meanings of exegesis, Tabarsi confines himself to a report from Ibn 'Abbas and the Prophet Muhammad (peace be upon him and his progeny). This approach indicates his specific viewpoint in transmitting interpretive narratives.
Now, considering the preceding introduction, the discussion on the functions of interpretive narratives in Majma' al-Bayan will be presented.