The Quran must be understood in the background in which it was revealed. According to established history, it was revealed to Muhammad (sws) in the seventh century in Arabia. It is evident from this history that Muhammad (sws) explained the Quran wherever and whenever a need arose, and so did the scholars among his Companions (rta) and the scholars and researchers after them. This history of the Quran is an established fact and demands the following from its students:

Firstly, he must be well aware of the history of the period and place in which the Quran was revealed. Every student of the Quran knows that it mentions the destruction of previous Arab nations like the Ad, the Thamud and the people of Madyan. The views held by these peoples are alluded to by the Quran. It also mentions the preaching of their respective prophets and the way these people reacted to it. Also depicted in the Quran is the arrival of Abraham (sws) into Arabia, the sacrifice of his son Ishmael (sws) and the construction of the Baytullah. The Quran also refers to the influence of Abraham (sws) and Ishmael (sws) on the cultural, moral, social and economic conditions of Arabia. Also portrayed in the Quran are the alterations done by the Quraysh in the religion constituted by Abraham (sws) and Ishmael (sws) and the way they transformed the Baytullah, the centre of monotheism into a centre of idol-worship and the religious innovations and rituals which as a result of this made way into their religion. Similarly, discussed in the Quran are the circumstances in which the Quran was revealed, the incidents which took place at that time, as well as the political and religious views which were in vogue at that time. In order to understand all this, it is essential that the available history of that period be fully benefited from while keeping it subservient to the words of the Quran and its coherence. Through this, many aspects which the Quran refers to can be understood better, and it is also helpful in unfolding many complexities of the Quran.

Secondly, full importance should be given to whatever is mentioned in Ahadith and Athar literature with reference to the Prophet (sws) and his Companions (rta). No doubt they contain many spurious things, and since the original words have not always been preserved and a narrator has relied on his own intellect to transmit these words, a lot of changes have come about in the original words, yet this literature still contains many valuable gems. While pointing out the correct attitude in this regard, Imam Amin Ahsan Islahi writes:

Among the dhanni [non-definite] sources of tafsir, Ahadith and Athar occupy the highest status. If their authenticity could have been fully relied upon, they would have had the same importance in tafsir as the Sunnat-i Mutawatirah. However, since Ahadith and Athar do not possess this degree of authenticity, they can only be benefited from as far as they are found to be in conformity with the absolute principles of interpreting the Quran delineated above. Those who give such importance to the Hadith that they make the Quran subservient to it are neither aware of the status of the Quran nor that of the Hadith. On other hand, people who don’t even refer to the Ahadith and Athar in interpreting the Quran deprive themselves of a great treasure second only to the Quran. I consider the Hadith to be totally derived from the Quran; thus I have not confined myself to Ahadith which are mentioned in relation to a verse of the Quran; as far as I could, I have tried to benefit from the whole corpus of the Hadith. They have helped me the most in understanding the wisdom of the Qur’an. If I have found a Hadith which is not in harmony with the Quran, I have deliberated upon it for a long period, and I have only rejected it when it became abundantly clear to me that it was against the Quran or it was in conflict with some principle of religion. As far as correct Ahadith are concerned, seldom has there arisen a case in which they contradict the Quran; however, when this was the case, I have preferred the Quran to them, and have written my reasons of this preference in detail.[1]

Thirdly, whatever scholars and exegetes have written must be given due consideration. It is only by benefiting from the works of previous scholars that new dimensions are added in such disciplines; this cannot be done by ignoring them. True knowledge does not come through arrogance and haughtiness; it comes with humility and a sincere love for the truth. Thus it is essential that students of the Quran must always study the primary exegetical works on the Quran when they are forming an opinion or deliberating on and teaching a verse. Prior to the leading scholars of the Farahi school who have worked on Quranic exegesis, three primary works on the exegesis of the Quran can be identified: Jami al-bayan of Ibn Jarir al-Tabari, Al-Tafsir al-kabir of al-Razi and Al-Kashshaf of al-Zamakhshari. The first of these is a compendium of the opinions of authorities of the past; the second mostly deals with theological issues and third with declensions and syntax. From among these primary works, though a student of the Quran should only take what is in harmony with the words of the Quran and its coherence and arrangement, however, he should never ignore these works.

(Meezan: Javed Ahmed Ghamidi)

(Translated by Dr. Shehzad Saleem)

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[1]. Amin Ahsan Islahi, Tadabbur-i Quran, vol. 1, 30.