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Shiavault - a Vault of Shia Islamic Books Ijtihad: Its Meaning, Sources, Beginnings and the Practice of Ra'y Qur'anic Exegesis Through Khabar Al-wahid Having made a cursory appraisal of the topic of takhsis through khabar al-wahid, that of interpreting the Qur'an through khabar al­wahid too may be discussed here. Some believe that such tafsir is not permissible. They reason that the authority and reliability of khabar al ­wahid is confined to the deduction of the practical laws of the Shari'ah.

But whenever a khabar al-wahid concerns doctrinal issues or pertains to the historical events and anecdotes (qisas) mentioned in the Qur'an, or concerns matter of social or moral significance, the grounds justifying reliance on khabar al-wahid are not valid in such cases. Since many Qur'anic verses pertain to issues other than those con­cerning the ahkam, many traditions relating to tafsir pertain to such issues.

Accordingly, it can be concluded that, on the whole, Qur'anic exegesis through khabar al-wahid is not lawful, except in the case of Ayat al-'ahkam, which constitute nearly one-sixth of all the verses. In contrast, many of those who accept the hujjiyyah of khabar al-­wahid also accept its general applicability for the purpose of interpret­ing the Qur'an as well. In this regard, they do not make a distinction between ayat al- ahkam and other verses.

According to their reasoning, the practice of rational people (sirat al-`uqala) can be the best testimony for the support of this viewpoint. This is because in the same way as rational people accept definite proofs and mutawatir reports, they also accept reliable proofs creating probability (dalil zanni). Of course, if a khabar al-wahid is not reliable, it cannot be used for interpreting the Qur'an. This is because, firstly, following a dalil zanni of an unreliable kind is not permissible.

Secondly, to ascribe something to God with­out any justification is tantamount to ascribing a falsehood to Him, which is reckoned as an unforgivable sin. Thirdly, there are many ahadith which forbid tafsir based on subjective opinion (ray), and those who indulge in it have been threatened with chastisement.

In view of the foregoing, Qur'anic tafsir is lawful only when it is carried out with reference to traditions which are mutawatir, or in accordance with a definite proof or a khabar al-wahid of established reliability.