Introduction
Interpreting the Holy Qur’an has been among the first scientific activities of Muslims to deepen the understanding of religious beliefs. Undoubtedly, the Prophet Muhammad (P.B.U.H. & H.F.) was the first commentator of Qur’anic verses. In this regard, the Glorious Qur’an says, “We have sent down the reminder to you so that you may clarify for the people that which has been sent down to them.” Interpreting the Qur’an continued after the Prophet Muhammad (P.B.U.H. & H.F.) and was developed in different frameworks. However, Imam Sadeq’s narrations about commentary on the Qur’anic verses are specifically significant. Theses narrations are available in a large number and can be found in all the 30 chapters of the Holy Qur’an. What is taken into consideration in this paper is reviewing the points and issues that are mentioned as the principles and requirements of commentary on the Holy Qur’an in Imam Sadeq’s interpretive narrations

1) Attending to Intellectual Principles and Regulations
It is necessary to pay careful attention to the intellectual principles and regulations while commenting on the Holy Qur’an to understand a more exact meaning of divine words. In many cases, Imam Sadeq (P.B.U.H.) also interprets Qur’anic verses based on these principles. For example, he says a person with a bandage on his hand can simply make ablution on the bandage on the injury; Imam Sadeq (P.B.U.H.) then adds that this and similar matters can be drawn from the Holy Qur’an , “And He has not placed for you any obstacle in the religion".
It is quoted by David Raqi that Imam Sadeq (P.B.U.H.) asked about the commentary on the verse “And His Throne was [then] upon the waters” , and it was replied that Allah’s Throne was said to be placed on water and Allah was on it. The Imam then said this interpretation was wrong and whoever makes such an interpretation has assumed Allah as something to be carried and has described the Creator using adjectives pertinent to creatures. This interpretation requires that what carries Allah be stronger than Allah Himself!

2) Attending to Inner Meanings and Deeper Layers of Meaning in the Holy Qur’an
According to Islamic beliefs, the Holy Qur’an is the sent version of perfect truth known by Allah which has been sent down to the Prophet Muhammad (P.B.U.H. & H.F.). There are many narrations from the immaculate Imams indicating that the Holy Qur’an has different semantic hierarchies and various layers of meanings. Imam Sadeq (P.B.U.H.) has considered this fact while commenting on Qur’anic verses. His commentary on the verse “And the landmarks , and by the stars they are guided” , shows this consideration; the Imam said, “In this verse, ’star’ is meant to be the Prophet Muhammad (P.B.U.H. & H.F.), and ‘landmarks’ are meant to be the Imams (P.B.U.T.) ; although, the appearance of the verse talks about a star which is used as a guidance in deserts and seas".

3) Having Enough Knowledge of the Holy Qur’an
One of the most important damages that people may suffer from is speaking about something based on guess and probability. This problem is considered in the Holy Qur’an, and Allah has forbidden all people from relying on suspicion. In a narration quoted by his father, Imam Sadeq (P.B.U.H.) says, “Residents of Basra wrote a letter to Imam Hussein (P.B.U.H.) and inquired about Samad. Imam Hussein (P.B.U.H.) replied, “Do not argue about something unknown to you, and do not talk about it while you have no knowledge of it. I heard from my great grandfather that who talks about the Holy Qur’an while he has no knowledge of it is making a place full of fire for himself".

4) Attending to Literary Devices or Figures of Speech in the Holy Qur’an
The Holy Qur’an has employed different common literary devices or figures of speech to express meanings and ideas. Imam Sadeq (P.B.U.H.) also employs these methods and devices to comment on the Holy Qur’an in many cases some of which are mentioned here as examples:
One of these cases related to expressing the meaning of ‘entreat for mercy’ in the verse “Nor did they entreat ” , is what the Imam said in this regard, ” ‘entreat for mercy’ means ‘holding up hands while saying prayers’".
Another literary device is allegory which the Holy Qur’an itself has also employed. Allegory is also available in Imam Sadeq’s interpretive narrations. For example, the Imam expresses the meanings of the three words ‘wastefulness or dissipation’, ‘tightfistedness’, and ‘moderation’ in the verse “Those who, when spending, are neither wasteful nor tightfisted and moderation lies between these [extremes]” through using allegory. The Imam picked up a handful of gravels then opened his fist so that all the gravels fell on the ground; he said this is the meaning of ‘wastefulness or dissipation’. Again, he picked up the gravels and tightly closed his fist so that no gravels fell down, and he said this is the meaning of ‘tightfistedness’. Then, he opened his fist a little so that half of the gravels fell on the ground and half remained in his hand; the Imam said this is ‘moderation’.

5) Commenting on the Qur’an by the Qur’an Itself
Since Qur’anic verses are divided into ‘decisive’ and ‘ambiguous’ ones, it is needed to draw meanings based on decisive verses to understand ambiguous verses so that mistakes can be avoided. In this regard, Imam Sadeq (P.B.U.H.) says, “Whoever refers the ambiguous verses in the Qur’an to the decisive verses to get meaning is guided to the right way.” Accordingly, there are a lot of verses which the Imam comments on while employing the meaning of other verses. For example, he comments on the verse “Whomever Allah guides is rightly guided, and whomever He leads astray you will never find for him any guardian or guide” by using the verse “And Allah leads astray the wrongdoers, and Allah does whatever He wishes” and says, “Allah’s astray leading is related to wrongdoers".
In another narration, a person asked Imam Sadeq (P.B.U.H.) about the commentary on the verse “O caravan! You are indeed thieves!” that why Joseph’s brothers were addressed as thieves whereas they did not steal anything. The Imam reminded that person of the verse “Rather it was this biggest of them who did it!” and said that Abraham pretended that the big idol broke other idols, and similarly Joseph did so and it was not a lie because Abraham wanted to inform the addressee of the fact that idols can do nothing. Joseph also used this method to remind his brothers of a fact and keep them besides himself.

6) Prohibition of Commenting Based on Personal Ideas
Another requirement that can be used from the commentary narrations and Imam Sadeq’s comments on the Holy Qur’an is prohibition of commenting based on personal ideas. It should be considered that commenting based on personal ideas is different from commenting based on principles and verified references. In fact, commenting based on personal ideas ignores the principles. In this regard, Imam Sadeq (P.B.U.H.) says, “Whoever comments on the Qur’an based on his personal ideas and his comment would be correct has gained no reward from Allah, but if his comment would be wrong, he has committed a sin".
7) Employing Other Imams’ Words While Commenting on the Qur’an
A noticeable point in Imam Sadeq’s comments on the Holy Qur’an is his use of other immaculate Imams’ narrations. He comments on the verse “Indeed those to whom there has gone beforehand the best reward from Us will be kept away from it” by quoting his forefathers from Imam Ali (P.B.U.H.) who said, “The Messenger of Allah told me that this verse is sent down about you".

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