Awareness of the Various Viewpoints and Opinions
Being fully aware of the various viewpoints and opinions of Muslim commentators on
the Qur`an who have spent their entire lives engrossed in the Qur`an, and who
can rightfully be called the ‘teachers of the science of the Qur`an’ is another
foundation necessary in the commentary of this Noble Book.
There is no doubt that from the first day of revelation of the Qur`an, due to the
awareness of the people about the occasions of revelation and the prevalent
circumstances during revelation, a great deal of the understandings of the
verses were clear to them and in understanding the goals of the Qur`an, they
were not in need of seeking out the viewpoints and opinions (of others).
However, due to the gap in time (between the era of the Prophet (‘s) - the
revelation of the Qur`an and our time), and since those points of the history
of revelation are no longer with us, we must seek assistance through the thoughts
and viewpoints which would assist us in understanding the issues in regards to
the history of revelation. We must never go forth to explain the verses of the
Qur`an without this in place since the thoughts and reflections of a group of
people are always at a higher level than the thoughts and reflections of an
individual. As we know there is a possibility of an individual falling into
error in thought more so than when we reflect and review the thoughts of a
group of people.
Of course, what we have just mentioned here is something other than the issue of
making our own thoughts and reflections the slave of what others think and
giving up the freedom of thought (on the verses of the Qur`an). Rather, the
purpose here is that in going forth in the commentary of a verse of the Qur`an,
we should not be negligent of the opinions of other commentators, nor should we
ignore what others have said, since it is very well possible that by referring
to what others have stated, it may actually assist us in choosing an opinion
and outcome or may also help us deflecting an error of judgement.
At this point, another issue must be mentioned which is that at what time in the
course of the explanation of the verses of the Qur`an must a commentator refer
to the other opinions concerning a particular verse of the Qur`an? Must he
first review and study the various opinions in regards to a particular verse
and then when he has become aware of the various opinions, puts forth his
struggles and endeavors to separate the truth from falsehood? Or, would he
first struggle to bring forth a commentary of his own and then after this, when
he is ready to introduce his opinions, he would then refer to the beliefs and
thoughts of other people (to compare his work to)?
For the novice in the field of commentary of the Qur`an, the first path is the most
beneficial to take, while the person who is a well-read researcher may choose
the second path.
Many times it can be seen that becoming acquainted with the opinions and viewpoints
of others may actually prevent a person from going forth to conduct his own
independent research and investigation (thus limiting the work of the expert).
Distancing Oneself from any Form of Prejudgment
Going forth to study the verses of the Qur`an with
preconceived notions is one of the greatest of dilemmas in the exegesis of the
Qur`an. The person who, with prefabricated beliefs looks at the Qur`an and
feels that his goal is to search for proofs to back up his own predetermined
thoughts through the Qur`an will never become aware of the true objectives of
the Qur`an and will not be able to reach his outcome.
The
commentator of the Qur`an must look towards this Book with complete objectivity
and with no sort of preconceived notions so that he may be able to arrive at
the true objectives of the Qur`an.
Any
sort of preconceived ideas act as a major veil between the commentator and the
(true) objectives of the Qur`an and will lead the commentator to having the
Qur`an submit to his beliefs rather than he submitting to the Qur`an. Instead
of being a student of the Qur`an, he would try to become the teacher of the
Qur`an (imposing his beliefs on the text of the Qur`an)!
The narrators of hadith from within the Muslim world are in
complete agreement that the Noble Prophet (‘s) has stated that:
{
مَنْ
فَسَّرَ
الْقَُرَآنَ
بِرَأْيِهِ
فَلْيَتَبَوَّء
ْمَقْعَدَهُ
مِنَ
النَّارِ.}
“Whosoever interprets the Qur`an according to his
own opinion must take for himself a place in the hell fire.”
The
meaning of ‘interpreting the Qur`an according to one’s own opinion’ can be
nothing other than that which we have just mentioned.
The
interpretation of one verse of the Qur`an with the assistance of another verse,
like when an allegorical verses of the Qur`an is interpreted by using one of
the decisive verses of the Qur`an, is not in the least problematic. Such a form
of interpretation is not considered as commentary of the Qur`an according to
one’s own opinion. Rather, this is elucidating upon the Qur`an through
employing the Qur`an itself which is something which we have already spoken
about in one of our
previous discussions.
What is not permissible is that
without relying upon other verses of the Qur`an and the definitive ahadith, due
to a person’s previously formed opinions and ideas, he goes forth to explain
the verses of the Qur`an with his own goals in mind! It goes without saying
that if a person did not have such preconceived notions (to implant into the
Qur`an) then he would never think about interpreting the Qur`an in such a
fashion.
In the course of history, we see
groups of people, referred to as the Batiniyyah [those who claimed to be
researching into the inward content of the verses of the Qur`an] and others who
claimed to be ’Urafa` (mystics), and as of recent, other misguided groups -
even within our own era - who have played around with the verses of the Qur`an
who have sought to explain The Book according to their own wishes. Not only are
these people themselves misguided, rather, they are also the source of misguiding
others!
At this point, we bring forth the
following simple example and leave the detailed examples and illustrations for
another time.
There
are a series of verses (19-22) in Suratul Rahman (55) which read:
{
مَــرَجَ
الْبَحْرَينِ
يَلْتَقِيَانِ ٭ بَـيْـنَهُمَا
بَــرْزَخٌ
لاَّ
يَـبْغِيَانِ ٭ فَبِأَيِّ
آلاَءِ
رَبِّكُمَا
تُكَذِّبَانِ ٭ يَخْرُجُ
مِنْهُمَا
الْلُؤْلُؤُ
وَالْمَرْجَانِ}
“He has made the two seas to flow freely (so that) they meet
together. Between them is a barrier that they cannot pass. Which then of the
bounties of your Lord will you deny? There comes forth from them pearls, and
coral.”
In these verses, the following topics are covered:
1. There are two bodies of water which meet together.
2. Between these two bodies of water, there is a barrier present which does
not permit the waters to mix with one another.
3. From these two bodies of water, there are jewels such as pearls and
coral, which are extracted.
What
is the meaning of these two seas or bodies of water from which pearls and coral
are extracted? What is the meaning of the two different types of water which
meet together somewhere in this, world; however, as we are told, the water of
one sea never mixes with the water of the other sea? Is the difference in the
two types of water a natural one - such as one being sweet and delicious
tasting water, while the other one is salty and bitter; or is one body of water
clear, transparent (clean) water while the other is dark, murky and dirty?
Where do these two bodies of water exist in the world today and where can they
be found? At present, our discussion is not the actual location of these bodies
of water. However, when Muhy ad-Din al-Arabi (d. 1240 ad), who was absorbed in the teachings of mysticism (’Irfan)
and philosophy, went forth to comment on these verses, he did so with a mind so
engrossed in philosophy and mysticism that he wrote:
“The
meaning of the ‘bitter body of water’ are the corporeal and physical issues
(related to the human being) whereas the meaning of the ‘sweet and pleasant
body of water’ is the human spirit; both of these meet in the existence of the
human being, and the barrier and separator between them is the ‘animal soul’,
which although does not reach to the level of the human spirit in terms of
purity and refinement, is higher and better than the physical body in terms of
darkness and murkiness. At the same time neither of the two dimensions
transcend their boundary: neither does the spirit bestow immateriality to the
body, nor does the body make the spirit descend and place it among the material
entities.”[38]
This example should give us a good understanding of what
‘exegesis of the Qur`an according to one’s own personal opinion’ is and how
such a preconceived notion and belief (in a particular science or discipline)
can have an effect on the actual commentary of the Qur`an which a person wishes
to express.