Introduction
Quranic exegesis (Tafsir) has long been a subject of extensive scholarly engagement, with various methodologies emerging over time. While some interpreters sought to explain the Quran through theological and philosophical reasoning, others adhered strictly to an internal, Quran-based method. This study examines the contrast between these two approaches, arguing that the only valid method of interpretation is the one endorsed by the Quran itself—where verses clarify one another. The reliance on external philosophical constructs can lead to distortions, whereas the method practiced by the Holy Prophet and his progeny (peace be upon them) ensures an authentic understanding. This paper seeks to outline this original methodology and its implications for Quranic interpretation.
Meanwhile, the article “Types of Quranic Interpretation 3” is an extract and adaptation from the book titled “The Holy Quran, Types of Interpretation” by Ali Abbas. In this article, we shall explore the methodology of Quranic exegesis, distinguishing between academic interpretations influenced by philosophical and theological reasoning and the traditional approach based on intertextual analysis within the Quran itself.
The Approved Method of Quranic Exegesis
Going a step further, they sought the help of logical and philosophical arguments to avoid wrong deductions. This gave a foot-hold to academic reasoning in explaining the Quran and identifying the individual person or thing meant by a word. Such discussions can be of two kinds:
1- The exegete takes a problem emanating from a Quranic statement, looks at it from an academic and philosophical point of view, weighs the pros and cons, and with the help of philosophy, science, and logic decides what the true answer should be. Thereafter, he takes the verse and fits it anyhow on that answer which, he thinks, is right. The Muslim philosophers and theologians usually followed this method; but, as mentioned earlier, the Quran does not approve of it.
2- The exegete explains the verse with the help of other relevant verses, meditating on them together -and meditation has been forcefully urged upon by the Quran itself- and identifies the individual person or thing by its particulars and attributes mentioned in the verse.
No doubt this is the only correct method of exegesis. Allah has said: “… and We have revealed the Book to you explaining clearly everything[1].” Is it possible for such a book not to explain itself? Also, He has described the Quran in these words: “… a guidance for mankind and clear evidence of guidance and discrimination (between wrong)[2]“. He has also said: “…and We have sent down to you a manifest light[3].“
The Quran is, accordingly, guidance, evidence, discrimination between right and wrong, and a manifest light for the people to guide them aright and help them in all their needs. Is it imaginable that it would not guide them aright in its own matter, while it is their most important need? Again, Allah says: “And (as for) those who strive hard for Us, We will most certainly guide them onto Our ways[4].”
Which striving is greater than the endeavour to understand His Book? And which way is more straight than the Quran? Verses of this meaning are very numerous, and we shall discuss them in detail at the beginning of the third chapter, The Family of ‘Imran.
Allah taught the Quran to His Prophet and appointed him as the teacher of the Book:
“The Faithful Spirit has descended with it upon your heart that you may be of the warners, in plain Arabic language[5].”
“…and We have revealed to you the Reminder that you may make clear to men what has been revealed to them, and that haply they may reflect[6].”
“An Apostle … who recites to them His communications and purifies them, and teaches them the Book and the Wisdom[7].”
And the Prophet appointed his progeny to carry on this work after him. It is clear from his unanimously accepted tradition: I am leaving behind among you two precious things; as long as you hold fast to them you will never go astray after me: The Book of Allah and my progeny, my family members; and these two shall never separate from each other until they reach me (on) the reservoir.
And Allah has confirmed, in the following two verses, this declaration of the Prophet that his progeny had the real knowledge of the Book:
“Allah only desires to keep away the uncleanliness from you, O people of the House! and to purify you a (thorough) purifying[8].”
“Most surely it is an honoured Quran, in a Book that is hidden; None do touch it save the purified ones[9].“
And the Prophet and the Imams from his progeny always used this second method for explaining the Quran, as may be seen in the traditions that have been narrated from them on exegesis, some of which will be quoted in this book in appropriate places.
One cannot find a single instance in their traditions where they might have taken the help of an academic theory or philosophical postulate for explaining a verse.
The Prophet has said in a sermon: “Therefore, when mischiefs come to confuse you like the segments of the darkened night, then hold fast to the Quran; as it is the intercessor whose intercession shall be granted; and a credible advocate; and whoever keeps it before him, it will lead him to the Garden; and whoever keeps it behind, it will drive him to the Fire, and it is the guide that guides to the best path; and it is a book in which there is an explanation, particularization, and recapitulation; and it is a decisive (world), and not a joke, and there is for it a manifest (meaning) and an esoteric (one); thus its apparent (meaning) is firm, and its esoteric (one) is knowledge; its exterior is elegant and its interior deep; it has (many) boundaries, and its boundaries have (many) boundaries; its wonders shall not cease, and its (unexpected marvels shall not be old. There are in it the lamps of guidance and the beacon of wisdom and guide to knowledge for him who knows the attributes. Therefore, one should extend his sight; and should let his eyes reach the attribute; so that one who is in perdition may get deliverance, and one who is entangled may get free; because meditation is the life of the heart of the one who sees, as the one having a light (easily) walks in darkness; therefore, you must seek good deliverance and (that) with little waiting.
‘Ali (a.s.) said, inter alia, speaking about the Quran in a sermon: “Its one part speaks with the other, and one portion testifies about the other.”
This is the straight path and the right way which was used by the true teachers of the Quran and its guides, may Allah’s blessings be on them all! We shall write, under various headings, what Allah has helped us to understand from the honoured verses, by the above-mentioned method. We have not based the explanations on any philosophical theory, academic idea, or mystical revelation. We have not put into it any outside matter except a fine literary point which depends on the understanding of Arabic eloquence or self-evident or practical premises which can be understood by one and all.
From the discussions, written according to the above-mentioned method, the following subjects have become crystal clear:
1- The matters concerning the names of Allah, and His attributes, like His Life, Knowledge, Power, Hearing, Sight and Oneness, etc. As for the Person of Allah, you will find that the Quran believes that He needs no description.
2- The matters concerning divine actions, like creation, order, will, wish, guidance, leading astray, decree, measure, compulsion, delegation (of Power), pleasure, displeasure, and other similar actions.
3- The matters concerned with the intermediary links between Allah and man, like the Curtain, the Tablet, the Pen, the Throne, the Chair, the Inhabited House, the Heavens, the Earth, the Angels, the Satans, and the Jinns, etc.
4- The details about the man before he came to this world.
5- The matters related to man in this life, like the history of mankind, knowledge of himself, the foundation of society, the prophethood and the apostleship, the revelation, the inspiration, the book, and the religion and law. The high status of the prophets, shining through their stories, come under this heading.
6- The knowledge about the man after he departs from this world, that is, al-Barzakh.
7- The matters about human character.
Under this heading come the various stages through which the friends of Allah pass in their spiritual journey, like submission, faith, benevolence, humility, purity of intention, and other virtues.(We have not gone into details of the verses of the law, as more appropriately it is a subject for the books of jurisprudence.)
As a direct result of this method, we have never felt any need to interpret a verse against its apparent meaning. As we have said earlier, this type of interpretation is in fact misinterpretation. As for that “interpretation” which the Quran has mentioned in various verses, it is not a type of “meaning”; it is something else.
At the end of the commentaries, we have written some traditions of the Prophet and the Imams of Ahlul-Bayt (A.S.), narrated by the Sunni and Shiah narrators. But we have not included the opinions of the companions and their disciples, because, first, there is too much confusion and contradiction in them; and second, they are not vested with any authority in Islam.
On going through those traditions of the Prophet and the Imams (peace be on them all!), you will notice that this “new” method of exegesis (adopted in this book) is, in reality, the oldest and the original method which was used by the Teachers of the Quran (peace of Allah be on them all!).
Also, we have written separately on various topics – philosophical, academic, historical, social, and ethical- when there was a need for it. In all such discussions, we have confined our talk to the basic premises, without going into too much detail.
Conclusion
The correct method of Quranic exegesis, as demonstrated by the Prophet and the Imams (peace be upon them), relies on the Quran’s self-explanatory nature rather than external academic theories. The Quran is a guide for all of humanity, providing clear distinctions between right and wrong. Any interpretation that deviates from this principle risks misrepresenting its intended meaning. By adhering to the internal Quranic method, one can achieve a more profound and accurate understanding of its teachings, ensuring that the message of divine guidance remains untainted by human speculation.
References
[1] . Quran 16:89.
[2] . Quran 2:185.
[3] . Quran 4:174.
[4] . Quran 29:69.
[5] . Quran 26:193-4.
[6] . Quran 16: 44.
[7] . Quran 62:2.
[8] . Quran 33:33.
[9] . Quran 56:77-79.
