Methodology of Quran Interpretation In Exegetical Hadiths of Shiah

There are nearly 14000 exegetical hadiths, narrated from Prophet s family, collected by some Shi ah scholars in a number of commentaries well-known as Tafasir –eMa thur (traditional commentaries) in Shi ah. In the 12th century, most of these traditions were collected in the two large collections entitled Al-Burhan fi Tafsir al-Qur an, the work of Bahrani (d. 1107 A.H), and Nur al-Thaqalayn, the work of Huwayzi (d. 1112 A.H). These hadiths can generally be classified in three categories: 1.the hadiths explaining outward meanings of the Qur an, 2. the hadiths expressing the inward meanings of the Qur an, and 3. the hadiths applying the Qur anic concepts to the certain individuals and groups of people. For example, some verses of the Qur anhave been interpreted as symbols for the Prophet, the Prophet s household and the opponents of the Prophet s family. The last type of traditions is called the hadiths ofJary (flow). The term comes from Shi ah hadith concerning ta wil. According to some hadiths, the Qur an is like the sun and the moon; it flows through history as same as the sun and the moon flows in cosmos. Among 14000 exegetical hadiths of shi ah, morethan 2100 hadiths are classified as hadiths of Jary. These hadiths have been extremely criticized by some of Sunni Muslim scholars. However, some modern Quranic Shi ah exegetes such as Muhammad Husayn Tabatabayi, the author of Al-Mizan fi Tafsir al-Qur an hold that it was the method of Imams of Ahl al-bayt to apply a Quranic verseto all things it might be applied to. Nevertheless, our study shows that the numerous traditions in this respect have been fabricated. Many of these hadiths do not possess an authentic chain of narrators. Moreover, most of them came to Shiah hadith books via Ghulat (exaggerators) whom our Imams refused as heretics. In fact some of the mare more similar to trite phrases, rather than interpretations of the Quran, likeapplying ba uza (mosquito)(Q.2:26) to Imam Ali. There are some sound hadiths from the Imams of Shi ah that they have denied some applications of the verses tothemselves.Having clarified main exegetical concepts and presented two classifications of shi ahexegetical hadiths, this paper examines these kinds of traditions and evaluates them withcriticisms in both textual content and narrators through whom these hadiths have been narrated.