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Linguistic Research in The Holy Quran8th year, No. 1, Spring &Summer 2019 135

Investigating the Application of the Interpretative Principle of »Beat one to frighten another1 « in Shia and Sunni Commentaries

Amir Ahmadnezhad 1*, Zahra Kalbasi 2 1 Assistant Professor, Department of and Sciences, University of Isfahan, Isfahan, Iran [email protected] 2 Ph.D. in Quran and Hadith Sciences, University of Isfahan, Isfahan, Iran [email protected]

Abstract Shia and Sunni commentators have come to understand some of the rules of the Qur'anic verses, and to understand and analyze these rules as one of the requirements of identifying and classifying various interpretative methods. While they have often not only have not explained the rules they have adopted, but also they have even used interpretive rules without specifying the rules, even under different names. Therefore, in order to evaluate the interpretive methods of the interpreters, one has to discover their unknown rules. The interpretive rule of "Beat one to frighten another" is one of the rules that this paper seeks to streamline its use in the Shia and Sunni interpretations in various times. This rule has been used by most Shia and Sunni commentators since its inception, sometimes by name and sometimes without mentioning the phrase "Beat one to frighten another" and has often been used to justify and analyze the verses blaming the Prophet. In the meantime, Shi'ite commentators have used this rule far more in the prophetic transcendence, in line with stricter theological principles in the field of infallibility. Examining many cases of the use of the interpretive rule of "Beat one to frighten another" in the multiple interpretations of Shia and Sunni regarding their time periods, suggests that commentators have never had a fixed and consistent method to use it, and they have often used this rule as a loophole. As even in the context of the verses of blame, not only have they not used this interpretive rule in a fixed way and below the specified verses, but also, when there is no collective way between the Book and the infallibility of the prophets, they have used the rule of "Beat one to frighten another" in a dispersed and unpredictable way along with some other rules.

Keywords: Interpretative Rule, Iyyāka Aʻinni, Shiite Commentators, Sunni Commentators, Reproach, Infallibility

1 . Iyyāka Aʻinni wa Asmaʻi yā Jāra-a2

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1. Introduction Sayyed Morteza and then in other sources. One of the most important requirements of (Fakhr Rāzī, 1409, 141; Fakhr Rāzī, 2003, 2, new interpretive studies, especially in the 169; Al-Iji, 1997, 3, 425 and 447) But the field of commentary and interpretation most important documentation of the rule of methodology, is to pay attention to the " Iyyāka..." are two narratives that have been interpretive rules used by the commentators sequentially mentioned in the book "Al- and their attention in their roots and Kāfī". evolution. One of the terms used by many Although the first narrative, before Kāfī, Shi'ite and Sunni commentators as a rule of has been mentioned in the Ali Ibn interpretation is the term 'Beat one to frighten Ibrāhim and in the and then in another', which was originally an ancient the two books of Sheykh Saduq, but due to proverb in ignorant literature the importance of Kāfī, these two narratives (Zamakhshari, ND, 1, 85; Abu Hilal al- are considered more important. The text of Askari, ND, 1, 9), which is also used in the first narrative, which is provided by an Persian with the words "I say to one to let the unknown document (Majlesi, 1404, 12, 520) other hear my word". Because the Qur'an is in the book of Kāfī named "Fazl al-Qur'an" revealed in the common language of its target (Kulayni, 1365, 2, 632), in general, audiences, and the interpretive rule of " introduced the revelation of the Qur'an on the Iyyāka ..." is also one of the kinds of irony, it basis of the principle of " Iyyāka ... » and does not require special approval from the knows the addressee of the Qur'an whoever jurisprudent, and if possible for some reason, sits at any time and place to study its verses. some examples of this principle are found in The second narrative assigns the former the Divine Book, and it is not prohibited to narrative and considers the Qur'an's define the verse upon it. Much of the revelation based on the " Iyyāka ..." purely discussion is about areas where verbal or about the reproach verses and introduces rational reasons - beyond linguistic rules - instances of the reproach verses. ُ ) َو فِي ِر َو ايَ ٍة أ ْخ َرى َع ْن أَبِي َع ْب ِد هَّللاِ ع قَا َل َم ْعنَاهُ َما imply the need to apply some verses to this َعاتَ َب هَّللاُ َع هز َو َج هل بِ ِه َعلَى نَبِيِّ ِه ص فَهُ َو يَ ْعنِي بِ ِه َما قَ ْد rule. In that case, we must carefully consider َم َضى فِي ا ْلقُ ْرآ ِن ِم ْث ُل قَ ْولِ ِه َو لَ ْو ال أَ ْن ثَبه ْتنا َك لَقَ ْد ِك ْد َت تَ ْر َك ُن the reason or reasons behind the quotation إِلَ ْي ِه ْم َش ْيئاً قَل ِي ًًل َعنَى بِ َذلِ َك َغ ْي َره ُ and, if the reasons are sufficient, accept the rule in certain cases without substitution. (Kulayni, 1365, 2, 632) Otherwise we need to accept the subject due to linguistic reasons, and if rhetorical This narrative faces an anxiety in the text relations are needed as well; despite all so that some have been skeptical of its verbal evidence, the verse's addressee may be phrasing, from the beginning of the phrase regarded as another person or persons. "namely" to the end of "a little" as the The earliest narrative quotation about the protester sentences or the whole phrase from phrase " Iyyāka ..." is attributed to Ibn Abbas, "so then" to the end of the hadith as an as mentioned by Sayyed Morteza has explanation of narrator or Kulayni, which has recalled it under the 65th verse of the surah been added to the narrative for more Az-Zumar in the book " al-Anbiya". explanation. (Majlesi, 1404, 12, 521) It is (Sayyed Morteza, 1409, 119) Then from noteworthy that this narrative has not been about the 6th century onwards, this rule was quoted in sources before Kāfī unlike the attributed to Ibn 'Abbas first in popular previous one. theological books influenced by the book of

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After Kāfī narratives, Sheikh Saduq (rah) section. As all know the prophets infallible in in the book of ʿUyūn, has quoted two their mission. In the Fatawa (i.e. religious narrations describing the debate of the Eighth decrees) position, some have accepted only (AS) with a person named Ali-Ibn inadvertent error for the prophets, but the al-, at the end of both latter position has been disputed among narratives, Ali Ibn Jahmi acquits his earlier different sects, some justifying the issuance views. These two narratives, cited in of cardinal sins by the prophets, and others different documents, both have significant only consider it as abandoning the better. documentary weaknesses. But beyond the (Saeedi Mehr, 1389, 132) document, the two narratives that have been The reproach verses, whether verses that quoted with different sources, have reprove, warn or prohibit the prophets, fall impressive weaknesses in their sources. But into the fourth category and are the beyond the source, these two narratives have intermediary circle of the infallibility of the fundamental differences in the analysis of prophets which are discussed below the similar verses, which is a kind of conflict in discussion of prophecy. Theologians have the text. Overall, the second narrative is more dealt with some verses of reproach, detailed and has spoken more verses. (Saduq, depending on the type of approach to the 1378, 1, 191-205) issue of prophecy. If they were to treat But what is considerable in this essay is infallibility in such a way as to be the examination of the quantity and quality of incompatible with the prophets' cardinal sin, the use of the narrative " Iyyāka ..." amongst they would naturally have no need to Shia and Sunni's commentators that whether interpret the verses of reproach and regard this literary rule is used as an interpretive them as evidence of the truth of their point of rule in understanding the verses or not. Then, view. In the case of accepting the minor sin if used, have they been used methodically for the prophets, only a few verses were and based on certain evidences, or have they interpreted, and ultimately, if they did not been used irregularly and tastefully. admit the sin, they had two ways: first, the attributing the reproach mentioned in the first 2. The link between infallibility and the verse to abandoning the better, and the rule of " Iyyāka ..." second a general interpretation in a way that Infallibility, along with revelation, is the does not require abandoning the better. second quality that every prophet must have Theologians have taken the same approach in as a human guider in order to succeed on the the pre-Prophetic era. In general, path to human spiritual perfection. The commentators who have sought to interpret discussion about the infallibility of the the verses of reproach have used a variety of prophets in the four dimensions of approaches, one of which is to convey the infallibility in the beliefs, propaganda and verses of reproach to a non-prophetic mission, decrees and fatwas and the acts and audience based on the principle of " mannerisms has been mentioned that most of Iyyāka..." the theologians have addressed it. (Saeedi Mehr, 1389, 130) In the first position, except 3. The course of application of the rule for the view attributed to the Khawarij, who "Iyyāka ..." in Shia and Sunni consider infidelity permissible for be interpretations prophets (Fakhr Rāzī, 1409, 26), others agree Commentators have repeatedly used the on the infallibility of the prophets in this phrase " Iyyāka ..." as a way to avoid the

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literal meaning of the Revelation verses, At-Tawbah, 68 Al-Anʻām, 65 Maryam and which are examined in three periods. 114 Ṭā Hā (Ahmadnejad, 1390, 63-65). Raghib Isfahani is another prominent 3.1. The preceding commentators commentator of this period who sometimes Although, until the sixth century, the term " used the interpretation of the reproach verses Iyyāka..." was not a well-known rule in and of course used rules other than " Sunni sources, but some commentators have Iyyāka..." (Raghib, 1424, 1, 603) and referred to this rule in an illegitimate way. sometimes has known the Prophet as the Including Tabari in the interpretation of some addressee of the reproach verses without any verses, including verse 147 of surah Al- explanation. (Raghib, 1424, 1, 952-955) But Baqarah (Tabari 1412, 2, 17), 196 of surah it is important to note that Jamal al-Din Al-Imran (Tabari, 1412, 4, 319), 35 of surah Qasemi, without referring to his source, Al-Anʻām (Tabari, 1412, 6, 418) and 150 of considers Raghib as the reviewer of the surah Al-Anʻām, (1412, 8, 59), has used this commentators for using the rule " Iyyāka …" rule without reference to its narrative. Of in the reproach verses. (Qasemi, 1418, 1, course, regarding Tabari's general style, it is 428) important to note that in interpreting the Others, such as Samarqandi, Qushayrī, verses of reproach, he has often avoided any and Baghawī, have only occasionally paid justification and interpretation and he has attention to the principle of " Iyyāka..." and remained faithful to the verses without any have used it to justify certain verses of tenderness. See, for example, the verses 120 reproach without mentioning it. (Refer to: of surah Al-Baqarah (Tabari, 1412, 1, 104), Baqarah/120: Baghawī, 1420, 1, 161; 145 of surah Al-Baqarah (Tabari, 1412, 2, Baqarah/145-147: Samarqandi, ND, 1, 102; 16), 60 surah Al-Imran (Tabari, 1412, 3, Baghawī, 1420, 1, 180; Qushayrī, ND, 1, 209), 105 of surah An-Nisāʼ (Tabari, 1412, 5, 135) Although the same commentators under 170-175), 43 of surah At-Tawbah (Tabari, the other verses simply accepted the 1412, 10, 100-101) and 23-24 Al-Kahf Prophet's reproach and refuse any (Tabari, 1412, 15, 151-152). He also justification. (See verses of An-Nisāʼ/105- emphasized the infallibility of the Prophet on 113: Samarqandi, ND, 1, 335-338; Baghawī, a few occasions along with his Tafsir and, 1420, 1, 698-700; Al-Anʻām/33-37: without mentioning the title, used rules such Qushayrī, ND, 1, 470) as " Iyyāka..." which can be concluded that But in spite of the relative disregard of the the avoidance of Tabari from the appearance early Sunni commentators, many early Shia of the reproach verses is influenced by the commentators have referred to this rule as " views of Tābi‘een (i.e. successors) and their Iyyāka ..." in terms of their narrative followers, rather than being subject to the tendency. As Ali Ibn Ibrahim (Qomi, 1367, rules, which are outlined in some of the 1, 16-17) and Seyyed Hashem Bahrani verses below. (Bahrani, 1416, introduction/59) in the Ibn al-Bahr, a prominent Muʿtazila introduction of their commentary, have commentator of the fourth century, often mentioned this title and introduced this rule interpreted the reproach verses according to as one of their interpretive principles. This their appearance and considered the Prophet usage, of course, was mainly confined to the to be their addressee. Refer to his viewpoint verses of reproach. Ali Ibn Ibrahim has under the following verses: 60 Al-Imran, 43 repeatedly used this term in the interpretation of the reproach verses, and has documented it

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every time to a narrative of Imam Sadiq in a few cases it is possible to interpret this type of verses and in the cases mentioned ,18 ؛peace be upon him). (Qomi, 1367, 1, 16) 2and 148, 172, 251 and 373) above the rule " Iyyāka..." is not even used. However, among the Shia narrative (Zamakhshari, 1407, 1, 203; 3, 543) He used interpretations, Furat Kufi did not quote the this rule only once in the following verses phrase " Iyyāka ...", nor did he show 43-44 to justify the reproach of angels. But sensitivity in the reproach verses. In spite of apart from these, according to the Muʿtazila, the fact that Ayyashi himself quoted the the dominant style of his interpretation was mentioned narratives in Kafi, he did not the adherence to the appearance of Qur'an define the verse 74 of surah Al-Isrāʼ and the avoidance of interpretation in the according to this rule as opposed to the verses of reproach (cf. Zamakhshari, 1407, 1, narrative that he carried on " Iyyāka ..." but 562 and 658; 2, 190 and 274; 3, 90 and 516; instead he quoted a narrative in which the 4, 564) insofar as the kind of expression and reproach of this verse is completely directed interpretation of Zamakhshari about the to the Prophet. (Ayyashi, 1380, 2, 306) reproach verses has occasionally aroused the Interestingly, even Ali ibn Ibrahim did not severe critique of commentators after him. apply the rule of " Iyyāka ..." under this (See: Feiz Kashani, 1415, 2, 346; Abū verse. (Qomi, 1367, 2, 24) While some Hayyān, 1420, 10, 208; Ālūsī, 1415, 5, 299; narrative commentators, without regard to Qasemi, 1418, 5, 425) the conflict, have quoted both narratives of The second commentator is Ibn Atiyyah regarding the verses of reproach on " Iyyāka who in most cases justified the verses of " and considering the reproach verses on the reproach and sometimes used the rule of " Prophet himself. (Ḥuwayzī, 1415, 3, 197- Iyyāka ..." (See: Ibn Atiyyah, 1422, 1, 558 199; Bahrani, 1416, 3, 560-562) Ultimately, 497, 108; 112-512, 20). this indifference did not reflect the The third commentator is Fakhr Rāzī, who interpretive narratives by the Ahl al-Bayt is concerned with proving the infallibility of (AS) under these verses and the the prophets in the Tafsir Kabir, and in commentators' distrust to the narratives of addition to his commentary, has written the Kafi and ʿUyūn in regarding the verses of book "Esmat al-Anbiya" i.e. the infallibility reproach to the principle of " Iyyāka " that of prophets. In interpreting the verses of causes the weakens of the precedent of the reproach, he has often used various validity of this interpretive rule. possibilities, one of which is the use of the " Sheikh Tusi also mentioned this rule only Iyyāka ..." rule. See verse 60 of surah Āl once in his commentary, though it was ʿImrān (Fakhr Rāzī, 1420, 8, 245), 196 of Āl attributed to Ibn 'Abbas (Tusi, ND, 10, 28), ʿImrān (Fakhr Rāzī, 1420, 9, 471), 68 of Al- contrary to the Qomi and Ayyashi that he Anʻām (Fakhr Rāzī, 1420, 13, 22-23), 37-38 considered to be the narrative of the Imam. Ar-Raʻd (Fakhr Rāzī, 1420, 19, 49). Again, it has added to the weaknesses of the After him, Qurtubi has clearly doubted narrative and the narrative. about applying this rule under the verses of reproach and has taken a different approach 3.2. Medieval Commentators (6th -12th each time. However, in general, he is willing century) to consider the Prophet, or ultimately the At this time it can be mentioned that in the Prophet, in addition to Muslims, as the 6th century AH, though it did not have a addressee of the reproach verses. (Qurtubi, consistent approach to the verses of reproach, 1364, 6, 149; 11, 358; 20, 213) He has used

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)يا أَ ُّيهَا النهبِ ُّي اته ِق هَّللاَ َو ال تُ ِط ِع ا ْلكافِ ِري َن َو ا ْل ُمنافِقِي َن (، this rule under some verses such as 145 of Baqarah (Qurtubi, 1364, 2, 162), 147-149 of (O, Messenger! Fear from The disobedience Baqarah (Qurtubi, 1364, 2, 146) without of and do not Conform to the devilish mentioning the name of rule. Abū Hayyān, suggestions Offered by the disbelievers and the 8th-century commentator, has repeatedly The hypocrites; verily) (Al-Ahzab/ 1) If you consider) )لَئِ ْن أَ ْش َر ْك َت َليَ ْحبَ َط هن َع َملُ َك ( used the rule of " Iyyāka ..." to suppress the appearance of the verses of reproach. (Abū partners for Allah, Indeed your efforts will be Hayyān, 1420, 2, 29 and 35 286, 10 and perished) (Al-Zomar/ 65) )أَ أَ ْن َت قُ ْل َت That address the prophet and (11 ,23؛472 And[ also) لِلنها ِس اتّ ِخ ُذونی و أ ِّم َی إلهَي ِن ِمن دو ِن َّللا ِ( Contrary to the Sunni commentators' use of " Iyyāka ..." which was increasing during ]on that Day Allah will state:" O, Issa, son of this period, Shiite commentators began with Maryam! Did you say To men take me and the relative disapproval of this rule, in my mother for two Gods apart from Allah?), contrast to their predecessors, and again referring to Jesus, and has defined them as " favored it. Iyyāka …" (Majlesi, 1403, 17, 47) As after Sheikh Tusi, the prominent Feiz Kashani has repeatedly used this rule commentators of 6th century such as Abū l- in the 11th century, stating his name. (Feiz Futūḥ Rāzī and Ṭabrasī have only once Kashani, 1415, 1, 185, and 200; 2, 150, and referred to the phrase " Iyyāka ..." and 420; 4, 53) attributed it to Ibn Abbas. (Ṭabrasī, 1372, 7, Bahrani, another narrative commentator of 421; Rāzī, 1408, 12, 48) But from the 10th this century, at the beginning of his century onwards, the origin of the " Iyyāka commentary, referred to " Iyyāka …" as one ..." rule has been spoken of, and its of the rules of interpretation. (Bahrani, 1416, commentators have greatly benefited from it. introduction / 59) Moreover, Bahrani and The second Majlesi has mentioned this Ḥuwayzī, so many times quoted this rule rule 17 times in Bihar al-Anwar, which in according to Ali Ibn Ibrahim's commentary some cases has carried verses and in some below the verses of reproach. (Bahrani, 1416, cases some narratives. (Refer to: Majlesi, 1, 50 and 84; 2, 788; Ḥuwayzī, 1415, 1, 168; (and 224 ,197 ,2 ؛ 34, 384 ؛ 81, 42 ؛ and 71 ,90 47 ,17 ,1403 145) As Mohammed Baqir Majlesi has Shubbar, the 13th-century commentator, mentioned two interpretations under the has used this rule more than ten times in verse: Tafsir al-Jawhar al-Thamin by stating " .So[O, Iyyāka …" under the verses of reproach) فَإِ ْن ُك ْن َت فِي َش ٍّك ِم هما أَ ْن َز ْلنا إِلَ ْي َك … and ؛ Messenger! ]if you are in doubt Concerning (Shubbar, 1407, 1, 141 and 158 272 ,2 (and 282 ؛ that which We have revealed To you…) (Al- 305 and 412 129 ,5 Yunus/ 94) 3.3. Contemporary commentators That says the addressee of this verse is In the group of Sunni commentators, some Prophet. He then considers various aspects commentators such as Alusi, Maraghi, for this quote, the most important definition Zuheili, Ibn Ashur, Abdeh and Rashid Reza of the verse carriage on " Iyyāka..." Then he can be remembered as having repeatedly refers to verses: used this rule with an emphasis on the title of ؛ 10, 335 ؛ O, Messenger! " Iyyāka …" (Alusi, 1415, 8, 52) )يا أَ ُّيهَا النهبِ ُّي إِذا َطله ْقتُ ُم النِّسا َء(، ؛ 7, 160 ؛ When you men intend To divorce your 224 ,11; Maraghi, ND, 2, 12 ,11 ؛ Zuheili, 1408, 10, 219 ,11 154 ؛ wives) (Al- Talaq/ 1) 113 ,13 ؛ Ibn Ashur, ND, 6, 212 14 ,7 ;263 ؛ 13 , 273

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" of reproach. Therefore, the use of the ؛ Abdeh, 1990, 1, 342 15 7 ,2؛ and 64 30 ,15 423 ,15) Iyyāka ..." rule has been widely used by Among these commentators, Rashid Shiite contemporaries. So that almost all the Reza's quotes show that his master, commentators in this group have been Mohammed Abdeh, had a strong belief in influenced by each other and have used this this principle and used it in the interpretation rule, here we just mention the interpretations of all the verses of reproach, albeit gradually in which this rule was used a lot: and with increasing presence of Rashid Reza, The mystical interpretation of Bayan al- and ؛ this rule is used less, but it does not end. Ibn Sa'adah (Gonabadi, 1408, 1, 141 150 ,2 and 182 and 200), and ؛ Ashur has also benefited greatly from this 341 and 436 163 ,3 rule for opening the Qur'anic nodes about the social interpretations such as Min Wahy al- ,(؛ infallibility because of his firm view on the Quran (Fadl Allah, 1419, 9, 167 65 ,24 infallibility of prophets. (Ahmadnejad, 1390, Min Hoda al-Qur'an (Modaresi, 1419, 5, 491 Nemouneh ,(؛ 6, 281 ؛ 7, 125 ؛ 11, 483 (83 ؛ 9, 57 ؛ Along with the commentators mentioned, (Makarem Shirazi, 1374, 8, 383 ,12 however, Darwaza, the contemporary 390), al-Forghan (Sadeghi Tehrani, 1365, 2, ؛ and 235 ,11 ؛ 5, 167 ؛ 7, 379 ؛ historian commentator has rejected this 94 42 ,10 current trend and has evaluated the verses of 314), Tafsir Khosravi (Khosravi, 2011, 1, -Atyab al ,(؛ 5, 102 ؛ reproach completely addressed to the 166 and 192 394 ,6 ؛ 4, 144 ؛ Prophet. He is one of the few commentators Bayan (Tayeb, 1999, 3, 266 ,6 who has come up with a relatively unified 285), Mughatniyat al-Dorar (Haeri, 1377, 1, al-Jadid fi ,(؛ and 295 190 ,4 ؛ and comprehensive approach to the verses of 330 149 ,2 reproach. Therefore, he does not consider the Tafsir al-Qur'an (Sabzevari, 1406, 1, 138 and and 4601) and ؛ and 494 27 ,3 195 ,(؛ verses of reproach to be inconsistent with the 297 2 Prophet's infallibility and has interpreted it al-Tafsir le Ketab Allah al-Munir (Karami and 293 ,4 ؛ without any bias from the appearance of the Ḥuwayzī, 1402, 1, 172 51 ,3 Qur'an. However, his great interest and trust 109) in Sihah and the interpretive narratives have Among the commentators mentioned, influenced his view and interpretation of the Allameh Tabatabai's approach is very reproach verses. (Darwaza, 1383, 3, 410-414; important due to the position of this 7, 88-90; 9, 884-440-450) Sayyid Qutb, who interpreter and his dual function in relation to did not show interest in entering theological the " Iyyāka …" rule. Allameh Tabataba'i, discussions, was somewhat like Darwaza, according to his authorial method in dealing and acted contrary to the current trend of with traditions, has taken a very cautious later Sunni commentators. He has interpreted stance on the of the Qur'an on " all the reproach verses according to their Iyyāka …" rule. He compares parts of the appearance and addressed to the Prophet, but hadiths with topics such as the weakness of has avoided entering into the contrary of the source, the contradiction between the two these verses to the dignity of the Prophet. hadiths, the opposition to the religion of the Ahl al-Bayt (AS), the completion of the 2, 754-756; 3 ,؛Sayyid Qutb, 1412, 1, 405) 1663-1662, 1861-1860) meaning in the text, the praise of phrases Along with Sunni commentators who other than the appearance of Qur'an and have favored this rule in recent centuries, weakens them, which contradict the Shi'ite commentators have also benefited appearance of the verses and their theological more from the rule in interpreting the verses foundations. (Tabataba’i, 1417, 1, 146 258 ,8

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But facing some parts of this While the Shiite commentators' use of the (؛18, 271 ؛ narrative that are consistent with his " Iyyāka …" rule can clearly be seen as one foundations, he either accepts or remain of the oldest and most applicable ones among silent about the narrations. . (Tabataba’i, the Sunnis. Because Shiite commentators 1417, 7, 205-206; 9, 300; 11, 283) It has also have followed this rule since the earliest been used as a rule in justifying the verses of times, and have used it in various verses, in addition to expressing the narrative origins of ؛ 9, 285 ؛ reproach. (Tabataba’i, 1417, 7, 141 247 ,17) " Iyyāka …" rule. In the same period, if we On the whole, according to what has been look along with Ali Ibn Ibrahim and Ayyashi said, the early Sunni commentators had no to Kulayni and Saduq, who have narrated the validity for the use of the " Iyyāka …" rule, " Iyyāka …" narratives in their hadiths, the and used it as a linguistic rule. But from the position of this narrative will be further 6th century onwards, under the influence of promoted among Imamiyyah precedents. Seyyed Morteza, the Sunni theologian However, relying on this rule in the attributed this rule to Ibn Abbas. The way, interpretation of the reproach verses has been the Sunni commentators have used the " declined dramatically since the time of Iyyāka …" rule, in almost all cases, have Sheikh Tusi. Sheikh has neither mentioned been in the field of reproach verses, the narrative roots of this rule nor used it in a sometimes referring to the name and common way. It seems that Sheikh Tusi's sometimes referring to the concept of the immanence on the Imamiyyah scholars and rule. But the amount of using this rule by his disapproval of this rule led to the Sunni commentators has been varied over dramatic decline of the status of " Iyyāka …" time. As the earlier commentators usually rule in the commentaries of the 6th -10th lacked sensitivity to the reproach verses and century. The decline that once reappeared avoided any interpretation or justification with the rise of Muhammadun Thalath and with being faithful to the appearance of the the re-enactment of hadith once again applied text. Therefore, the use of rules such as " the principle of " Iyyāka …" Iyyāka …" rule in the analysis of the From the 10th century to the reproach verses is very small. But from the contemporary era, commentators have used it 6th century until the contemporary period, in the interpretation of the reproach verses to although some, such as Zamakhshari, a considerable degree, consistently relying on Darwaza, and to a lesser extent Sayyid Qutb, the narrative roots of this rule, to the point have resorted to the interpretation of the where, among the commentators of the last reproach verses and, in rare cases, have used century, relying on the " Iyyāka …" rule is the " Iyyāka …" rule, but it is common for preserving the Prophet's dignity as an practice for Sunni commentators to extend inseparable subject from the interpretations. using this rule over time. As we have come to the forefront, commentators have reacted 4. Critique of the application of the " more to the reproach verses and found them Iyyāka …"rule in Shia and Sunni to be in conflict with the dignity of the interpretations prophets and consequently more broadly, the Studies show that, regarding the quantity, the principle of " Iyyāka …" has been used in use of this interpretive rule is more prevalent avoiding the literal sense of the Quranic among the Shiites, which should not be verses. overlooked in the issue of the bold role of the Imamiyyah theological foundations. The

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rigorous foundations of the Imamiyyah to the validity of the " Iyyāka …" rule and scholars and their emphasis on the have apparently used it as an interpretive rule infallibility of the prophets from any sin in understanding the verses of reproach. But before and after the prophecy, to the extent they have never addressed the basis on which that they only permitted the issuance of they have used a comprehensive interpretive abandoning the better, have made them, in rule to justify the verses of reproach. On the comparison with other Muslim theological other hand, they have always considered the divisions, finding more verses in conflict structure of the reproach verses to be with the prophets' infallibility, and identical with the structure of the other verses subsequently for justifying and analyzing the of the Qur'an, and have not made any reproach verses, find more need for some difference in the revelation of these verses to rules such as " Iyyāka …" which returns the the rest of the verses. However, when they explicit reproach of Qur'an from the prophets have not found a way through the reproach to others. In the end, however, it should be verses with their theological foundations, acknowledged that as the Shia and Sunni they have used this rule and have interpreted commentators have approached the the verses regardless of the appearance of the contemporary times, have used this rule very text, which has made their interpretative much and in an ascending way, they have method more problematic. repeatedly stated the name of " Iyyāka …" The second criticism goes back to the rule or used it without mentioning the name wandering and disorder of Sunni and just by mentioning the concept of the commentators on the use of the interpretative rule. In the qualitative aspect, the Shia and rule of " Iyyāka …" even in the context of the Sunni commentators have followed the same reproach verses. According to a detailed path, and most have often used the " Iyyāka report on the performance of the …" rule in analyzing and interpreting the commentators, it is clear that the use of the " reproach verses attributing to the prophets, Iyyāka …" rule has taken a different path in especially the last of the Prophets. After different periods. Early Sunni commentators proving the term " Iyyāka …" as an have even been as loyal as possible to the interpretive rule, it is important to examine appearance of reproach verses and have how they apply this rule. considered the Prophet as their addressee 4.1. Investigating how the "Iyyāka …" and, except in rare cases, have not used the " rule is used in Sunni interpretations Iyyāka …" rule. But since the middle ages, Sunnis have gone through a significant the commentators have welcomed this rule upward trend in the use of the " Iyyāka …" and have used it extensively in contemporary rule, implying the establishment of the " times. But this change is while it is not clear Iyyāka …" as a literary-commentary rule what components have been changed in the among them. But despite the widespread use way commentators look at the verses of this rule, there are some criticisms of how disapproving the prophetic infidelity whose this rule applies to public commentators (i.e. tendency has been increased to use rules such Sunni commentators) who can be categorized as " Iyyāka …" that exclude the Prophet from into two areas. the subject of the reproach in general. The first criticism is the lack of a method It is important to note, however, that the in applying the " Iyyāka …" rule. The diffusion of unpredictable approaches is not performance of Sunni commentators is limited to different centuries. Rather, proving that most of them have no reference according to numerous evidences, the use of

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the " Iyyāka …" rule has varied even among ([O, Messenger!] If you bring to The commentators of a period or even a century. people of the Book every Miracle, They As previously reported, in the sixth century would not follow your Qiblah nor Will you that people such as Ibn Atiyyah, Abu adopt their Qiblah And they, either[ the Jews Hayyān, and Fakhr Rāzī had a tendency to or The Christians ]will not adopt each Other's make extensive use of the " Iyyāka …" rule, Qiblah. Verily, if you follow Their desires Zamakhshari even disapproved it and in after that which you Have received of some cases even has been blamed because of knowledge[ from Allah ]then, indeed you are the attribution of some verses of reproach to one of The wrongdoers) the Prophet (SAW) have been reviled. As in The audience considered the prohibition the era when commentators such as Ibn of the desires of the people of the book to be Ashur and Abdeh have mostly used this rule, in fact the Prophet's Ummah, and has defined Darwaza often preferred to refer to the the holy verse according to the principle of " appearance of the verses and attribute them Iyyāka …" (Baghawī, 1420, 1, 180) to the Prophet, and with his own careful While, under the verse 120 Baqarah, he analysis, purify the Prophet from infestations. says: ) َو لَ ْن تَ ْرض ى َع ْن َك ا ْليَهُو ُد َو الَ النهصار ى َحتهى تَتهبِ َع However, wondering how this interpretive ِملهتَهُ ْم قُ ْل إِ هن هُ َدى هَّللاِ هُ َو ا ْلهُدى َو لَئِ ِن اتهبَ ْع َت أَ ْهوا َءهُ ْم بَ ْع َد rule is applied even in the personal approach الهذي جا َء َك ِم َن ا ْل ِع ْل ِم ما لَ َك ِم َن هَّللاِ ِم ْن َولِ ٍّي َو ال نَصي ٍر( of many commentators is significant. It has been repeatedly pointed out that an (Never will the Jews or the Christians Be interpreter in the analysis of the reproach pleased with you [O, Messenger! ]Till you verses, has attributed some verses to the follow their religion. Say:" Verily, Allah's Prophet and sometimes returned some very Guidance is the True Guidance"[ bestowed similar verses from the Prophet and upon someone Through Allah's Favour ]and attributed them to the nation of Prophet. if you Conform to their caprices after what While the commentators have relied on other You have received of the Divine Knowledge, rules, they sometimes attributed some of the there will be no Guardianship nor help for same verses to the Prophet and the Muslims, you from Allah.) which can be deduced from the sum of their In this verse, following the people of the functions that the commentators not only had Book has been forbidden and Baghawī no definite method of applying the " Iyyāka believes that the addressee is the Prophet and …" interpretive rule in different periods, but to he has refrained from any interpretation of even they had no definite method in a this verse. (Baghawī, 1420, 1, 161) century. Beyond that, not even one The second example is the contradictory commentator has taken a unified approach to approach of Tabari under the following two the reproach verses. Various evidences can verses: 60 of Al-Imran and 147 of Baqarah be cited in this article, which are limited to a which are quite similar verses. )ا ْل َح ُّق ِم ْن َربِّ َك فًَل تَ ُك ْن ِم َن ا ْل ُم ْم َت ِري َن ( :few examples The first sample is Baghawī who has [This is] The Truth [that you receive] written under the verse 145 of surah Baqarah: From your Creator and Nurturer, so do Not [be one of those who doubt [about The Truth ) َو لَئِ ْن أَتَ ْي َت الهذي َن أُوتُوا ا ْل ِكتا َب بِ ُك ِّل آيَ ٍة ما تَبِ ُعوا قِ ْبلَتَ َك َو Tabari considered verse 60 of Al-Imran to ما أَ ْن َت بِتابِ ٍع قِ ْبلَتَهُ ْم َو ما بَ ْع ُضهُ ْم بِتابِ ٍع قِ ْبلَةَ بَ ْع ٍض َو لَئِ ِن the Prophet, and without referring to the اتهبَ ْع َت أَ ْهوا َءهُ ْم ِم ْن بَ ْع ِد ما جا َء َك ِم َن ا ْل ِع ْل ِم إِنه َك إِذاً لَ ِم َن reproach contained in this verse, has الظهالِمي َن( mentioned its content as prohibiting the

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Prophet from skepticism about the legitimacy traditions that carried the reproach verses to of revelation about Jesus Christ. (Tabari, the " Iyyāka …" rule and have used it to 1412, 3, 209) But Tabari, under the verse 147 analyze all the reproach verses? It is of Baqarah, has taken a different path, and conceivable that in spite of the traditions of " the Prophet's prohibition of doubt about the Iyyāka …" in the interpretation of the legitimacy of revelation is actually reproach verses, the commentators and even forbidding his nation and has defined this the narrators of these traditions have not used holy verse in accordance with the principle of this principle in the interpretation of the " Iyyāka …" (Tabari, 1412, 2, 17) For more reproach verses. Even in the interpretation of examples, compare the views of Sheikh Tusi Kafi under the verse 74 of surah Isrāʼ that under the two verses 120 and 145 of Baqarah should be interpreted according to this rule, and compare the view of Sayyid Qutb under the commentators have not even defined the the verses 60 Al-Imran and 147 Baqarah. same verses in accordance with the rule of " As a result, the commentators have Iyyāka ..." (Qomi, 1367, 2, 24) and even applied this interpretive rule based on their contrary to these narrations, they have sectarian theological beliefs. Therefore, as considered the prophet as the main addressee theologians have differed over the centuries of the reproach verse (Ayyashi, 1380, 2, about the prophets' dignities and have 306), which indicates the Shiite gradually identified more factors as commentators' disregard and distrust in these incompatible with their infallibility, the use narrations. The same is especially true in the of this rule by commentators to justify the face of commentators with the narration of verses of reproach has been increased from Sheikh Saduq. In this narration, three verses century to century. As time progressed, of 43 At-Tawbah, 65 Zumar, 74 Isrāʼ are commentators narrowed the boundaries of explicitly defined according to the principle infallibility and found more verses in conflict of " Iyyāka ...", but the famous Imamiyyah with their theological foundations, deviating commentators, contrary to this narrative, did from their appearances and carrying on " not interpret the three verses according to this Iyyāka …" principle and considered the prophet as the The answer to this question now calls for main target audience of the verse. (See: an independent opportunity in which the Qomi, 1367, 1, 293; 2, 160; Tusi, ND, 6, interpretive foundations of the commentators 226-227; Rāzī, 1408, 9, 258-259; Ibn Shahr have come from what superior source of the Ashob, 1410, 2, 6; Ṭabrasī, 1993 , 5, 51; Qur'an, upon which the explicit verses of the Sadeghi Tehrani, 1365, 13, 110-116) Qur'an are interpreted. Consequently, given the Shiite commentators' distrust in the traditions of the 4.2. Investigating how the "Iyyāka …" " Iyyāka...", the earlier criticism to Sunni rule is used in Shiite interpretations commentators also applies to the Shiites who, But in addition to wandering Sunni if they have used the " Iyyāka..." rule as a commentators on the use of the " Iyyāka …" linguistic rule, why they have not interpreted interpretive rule, Shi'ite commentators have all the verses according to this rule, and they not been methodical in their application. For have used this rule only when they have no example, it is unclear what the basis of the justification for some of the reproach verses. commentators' use of the " Iyyāka …" Finally, it is possible to infer from the interpretative rule under the reproach verses commentators in using the " Iyyāka …", is. Have they adhered to some of the although Shia and Sunni commentators have

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regarded " Iyyāka …" as an important never specific positions have been used. This interpretative rule and have made has also caused this interpretive rule to fail to considerable use of it; but they have function properly in understanding religious methodical use of this rule. This has led them texts. to apply this principle mainly in the reproach verses whose apparent interpretation was in 6. Resources conflict with the dignity of the prophets. The Koran Thus, the commentators' reliance on the Ahmadnejad, Amir, Study of Qur'anic interpretive rule of " Iyyāka …" has been Reproaches on the Prophet, PhD Thesis, more of a passage to avoid the inconsistency University of Qom, 1390 AH. of theological beliefs with explicit Qur'anic Ālūsī, Sayyed Mahmoud. Rūh al-Maʽānī fī verses. Tafsīr al- Qurʼan al- ʽAẓīm. Beirut: Dār alKutub al-ʽIlmīyah. 1415 AH. 5. Result Ibn Shahr Ashob, Mohammad bin Ali The rule " Iyyāka …" is a well-known Mazandarani. Moteshabeh al-Quran wa interpretive rule in Arabic literature, and Mokhtalefeh. Qom: Bidar Publications, some traditions have endorsed its use in 1410 understanding religious texts and sometimes Ibn ‘Āshūr, Muhammad ibn Ţāhir; nd, Al- carried the revelation of the entire Quran on Taḥrīr wal-Tanwīr. Institute of History, it. Shia and Sunni commentators, especially Nd. the Shiites, from the earliest times to the Andulusī, Ibn ‘Aṭiyyah Abdulḥaq ibn Qālib. present time have helped to understand some Al-Muḥarrar al-Wajīz fī Tafsīr al-Kitāb of the verses by repeating this rule, al-‘Azīz. Beirut: Dār Al-Kutub Al- sometimes by stating the name " Iyyāka ..." ‘Īlmīyah. 1422 AH. and sometimes without stating the name of Ibn Kathīr, Ismā'īl ibn 'Amr. Tafsīr al-Qurʾān this rule. But the type of commentators' use al-ʿAẓīm. Beirut: Dār Al-Kutub Al- of this rule does not cover all the verses of ‘Īlmīyah. Charter of Muhammad Ali revelation, but often in the area of the Beizoun, 1419 AH. reproach verses which contradict the explicit Andulusī, Abu Ḥayyān Muhammad ibn text of Quran with the infallibility of the Yūsuf. Tafsīr al-Baḥr al-Muḥīṭ. Beirut: prophets, they used this rule to show the Dar al-Fikr. 1420 AH. addressee of the verse is not Prophet but it is Abu Helal al-Askari. Jamharah al-Amthal. attributed to the others. However, Al-Maktabah al-Shamelah, ND. commentators have not even had a coherent Al-Iji, Azod al-Din Abdul Rahman bin method in applying the rule of " Iyyāka ..." in Ahmad. Kitab al-Mawaqef. Abdul the reproach verses, and whenever they Rahman Amireh. Beirut: Dar al-jeel, couldn’t interpret each of the verses due to 1997. their appearance that does not conflict with Bahrani, Seyyed Hashem; Al-Burhan fi prophetic authority, they have interpreted it Tafsir al-Quran. Tehran: Biʿtha on the basis of this rule and contrary to the Foundation. 1416 AH. appearance of verse. Thus, although the Baghawī, Hussein ibn Masud. Maʽālim al- narrative " Iyyāka ..." has been used in Tanzīl fi Tafsir al-Quran. Abdul Razaq Al literature, it can be applied to all verses with Mahdi. Beirut: Dar al-Ihya al-Torath al- different themes and not just the reproach Arabi. 1420 AH. verses, but never in a methodical way but

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