عنوان مقاله [English]
One of the research methods being applied in the Qurānic studies is traditional method. The present paper studies traditional method and evaluates the authority of exegetical hadiths. Initially, the writer refers to the three secondary methods of evaluating hadith namely, assessment of the Sanad or chain of transmitters, and content and the cause of a hadith. Then, he studies the views of exegetes and experts such as Allāmah Tabātabāi and Ayatullāh Hadi Ma‘rifat saying that in the exegetical hadith, the top priority is given to the content of a hadith rather than its chain of transmitters or the cause it is issued for. According to 44th verse of al-Nahl in the Qurān, Ayatullāh Ma‘rifat points at the validity of the prophetic traditions. Moreover, based on Hadith al-Thaqalian which argues that “two weighty and precious things are Qurān and the progeny of the prophet”, he draws attention to the authoritative status of his progeny's traditions too. But in regard with the narrations transmitted by the companions of the Prophet or the followers of his companions, he accepts the authority of their narrations in lexical meanings and in the occasions of the revelation only if their accounts meet the standard measures. Moreover, he touches the kinds of exegetical narrations and believes that the frequently narrated narrations and those narrations which are accompanied by various evidences are valid in the exegesis of the Qurān. But concerning to the sound (Sahih) narrations which are narrated by only one but trusty transmitter, he puts forth the experts' views and finally accepts it as normal information which also seems valid in the interpretation of the Qurān. However, he avoids accepting the authority of the narrations that are quoted by only one but unreliable reporter. Allāmah Tabātabāi and Ayatullāh Ma‘rifat are of the view that if such narrations are accompanied with rich contexts and significant evidences, they can also be valid in interpretation of the Qurān.