The first standard of a true commentary on the Holy Qur’an is the testimony of the Qur’an itself. It should be remembered that the Holy Qur’an is not like other books dependent upon something else for proof or disclosure of its verities. It is like an orderly structure the whole of which is disturbed by the displacement of one if its bricks. It comprises no verity which is not supported by ten or twenty testimonies contained in it. When we interpret a verse of the Holy Qur’an we should consider whether it contains other testimony in support of the meaning that we have adopted. If other testimony is not available and the meaning that we have adopted is found to be opposed to other verses, we should realize that that meaning is false for it is not possible that there should be any contradiction in the Holy Qur’an. The sign of true meaning is that a whole host of clear testimony from the Holy Qur’an should confirm it.
The second standard for a correct interpretation of the Qur’an is the commentary of the Holy Prophet [peace and blessings of Allah be on him]. There can be no doubt that the person who understood the meaning of the Holy Qur’an best was our dear and grand Prophet [peace and blessings of Allah be on him]. Thus if an interpretation by the Holy Prophet [peace and blessings of Allah be on him] becomes available, it is the duty of every Muslim to accept it instantly without hesitation, and whoever fails to do this would be guilty of heresy and philosophising.
The third standard is interpretation by the companions of the Holy Prophet [peace and blessings of Allah be on him]. There is no doubt that the companions of the Holy Prophet [may Allah be pleased with them], were the first heirs of the lights of the Holy Prophet [peace and blessings of Allah be on him] and of his knowledge, and that they were bestowed great grace by God Almighty and their perception was aided by God for they not only professed but practised.
The fourth standard is reflection upon the Holy Qur’an with one's pure spirit, inasmuch as the Holy Qur’an has a relationship with purity of spirit. God the Glorious says:
This means that: A person with a purified heart appreciates the holy insights of the Qur’an on account of his relationship with the Qur’an. He recognizes them and smells them and his heart bears witness that this is the true way. al-Waqi‘ah, 56:80
The light of his heart is a good standard for testing the truth. Unless a person is purified in practice and passes through the narrow path through which the Prophets have passed, he should not become a commentator of the Qur’an out of impertinence and arrogance, for his commentary would be based upon his opinion and such commentary is forbidden by the Holy Prophet [peace and blessings of Allah be on him] who has said:
He who interprets the Qur’an on the basis of his opinion is in error, even if he should put forward a commentary which he considers right.
The fifth standard is the Arabic lexicon, but the Holy Qur’an supplies so many means itself that it is not very necessary to have recourse to the lexicon, though it adds to one's understanding. Sometimes by having recourse to the lexicon attention is drawn to the mysteries of the Holy Qur’an and a hidden matter is discovered. The sixth standard of appreciating the spiritual system is the physical system, for there is complete accord between the two.
The seventh standard is the revelation and visions of the saints. This standard in a way comprises all other standards as the recipient of revelation is a complete reflection of the Prophet whom he follows, and with the exception of Prophethood and new commandments, he is bestowed everything that is bestowed on the Prophet. The certain and true teaching is disclosed to him and he receives everything by way of bounty and favour that is bestowed on the Prophet whom he follows. He does not indulge in conjecture, but speaks having seen and expounds having heard. This way is open for the Muslims for it cannot be that there should be no true heir.
[Barakat-ud-Du‘a, Ruhani Khaza’in, Vol. 6, pp. 17-21]
It should be remembered that we are not permitted to make any change in the text or sequence of any verse in the Word of God, except when the Holy Prophet [peace and blessings of Allah be on him] himself should have done so and it can be proved that he did so. In the absence of such proof we cannot disturb the sequence of the Holy Qur’an, nor can we add anything to it. If we do so, we would be guilty of an offence and would be accountable for it.
[Itmam-ul-Hujjah, Ruhani Khaza’in, Vol. 8, p. 291]
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