Academic or intellectual research is the basic foundation for real and true knowledge, which is in fact beneficial to
QUR' ANIC EXEGESIS: PRINCIPLES, CHARACTERISTICS AND METHODOLOGIES _43 students and other readers. It's fruit is desirable. It is a pleasant food for intellectual thought and growth of reason.
Therefore, the research in 'uIum al-shar'iyyah (Sharl'ah Sciences) in general and the Qur' anic exegesis in particular is one among the significant contributions which is neces-sary to maintain the conditions and etiquettes.
The scholars of 'iIm-al-tafslr mentioned some essential and basic pre-requisites for a mufassir in order to get his commentary recognized.82 They are briefly as follows
:-1. Correct Doctrine
Truly, the doctrine (aqldah) has tremendous influence on the personality, thought, soul and action of a person.
Many who claim to be mufassirun become victims of distortion of the text, faithlessness and deceptions in transmitting the message. Anyone who belongs to the said category compiles a book on taf'ilr, his first attempt is to differ with 'aqldah (doctrine) and project his false sect (madhhah) to alienate and divert the people from following the followers of salafis (the ancestors).
The au thor of the Qur' anic exegesis should expound the Qur' anic text in a way acceptable to the scholars of ahl-al-sunnah wa al-jama 'ah, avoid putting forward his own views and ideas in the exegesis, be fully conversant with the Arabic lexicon and rules of grammar, avoid apologetic approach in expounding the
Qur' anic injunctions and institutions, have an implicit faith in the life after death and the rewards and retribu-tions promised in the Qur'an as divine pronouncements instead of taking them merely as symbolical expres-sions; have studied all classical and modem commen-taries in depth, be able to expound the significance of the Qur'anic injunctions in regard to polygamy, slavery, dowry, execution of the apostates, blood-wit and so forth., hold the same belief about the throne ('arsh and kursl), the preserved tablet (law/:z al-mahfCq,), angels, prophethood (nubuwwah), revelation (wa/:zy), from the earlier and final divine scriptures as entertained by the earliest Muslims, and to have no qualms about the bodi-ly lifting of the prophet 'Isa to the higher regions.
2. Freedom From Whims And Fancies
Whims and fancies instigate the followers of a specific sect to have their sect victorious over others. They convert the people with their mesmerised and elegant speech by using melodious attractive expressions, like the practice of al-qadariyyah (a theological school of early Islam asserting man's free will) Rafidites (a Shiite sect.), Mu'tazalite and others of similar thought and orientation.
3. Interpretation of the Qur'an by the Qur'an
The interpretation of the Qur'an should be, as a priori-ty, based on other verses of the Qur'an. We have cited
QUR'ANIC EXEGESIS: PRINCIPLES, CHARACTERISTICS AND METHODOLOGIES_45
few examples of this nature during our discussion on ta/siT bi-l- ma JthuT.
4. Interpretation bythe Sunnah
Sunnah is the expounder and expositor for the Qur' an.
It explains the Qur'an. The Qur'an mentions that al:zkiim derived by the messenger MUQammad (s.a.a.s) has been from Allah (s.w.t). "We have sent down to thee the Book in truth that thou mightest judge between men, as guided by Allah" (4: 105); Allah fur-ther mentions that Sunnah is a clear demonstration for the Book. " ... And We have sent down unto thee (also) the message that thou mayest explain clearly to men what is sent for them, and that they may give thought" (16:44). Hence, Imam AI-Shafi'} (Allah's satisfation for him) said that everything that had been ordained as I:zukm by the Messenger (s.a.a.s) was indeed, as what he had understood from the Qur'an.
Such examples are many in the Qur' an. AI-Suyiiti has arranged such examples in the last chapter of his book.
5. Interpretation By The Companions And Successors
If the interpretation is not found in the Sunnah, it is necessary to refer to the views of the Companions, for they lived with the messenger, witnessed the revelation and were aware of everything about the Qur' an.
If the interpretation of a specific subject or an aspect is not found elsewhere in the Qur' an or in the Sunnah or in the sayings of the Companions, then the scholars referred to the views of the Successors, such as Mujahid bin labar, Sa'id b. lubayr, 'Ilaimah, mawlah of Ibn 'Abbas, 'Ata bin Abi Raba1:l,J:lasan al-Ba~ri, Masriiq bin al-Adja'u, Sa'id bin Usaiyyib, AI-Rabi'u bin Anas, Qatadah, Al-pai)ak, Ibn Muzahim, and others among the Successors. Some Successors received entire com-mentary of the Qur'an from the Companions. They put-forward some extraction of laws and deductions.
Therefore, it should be relied, for everything has been correct and authentic transmission.
6. Knowledge of Arabic Language.
The Qur' an was revealed in the language of Arabs. Its understanding is based on the explanation of terminolo-gies and lexical meanings of the words in their true sense of the term. Mujahid stated that it was not appro-priate for anyone who believed in Allah and the Hereafter to speak on the Book of Allah, if he was not well versed and versatile in the languages of the Arabs.