Seven criteria for
the
right interpretation of the Holy Quran
From the book Barakat-ud-Du‘a
(The Light and Islamic Review,
March-April 1998)
by Hazrat Mirza
Ghulam Ahmad
Translated by Dr. Muhammad Ahmad, Columbus,
Ohio
The first criterion for its right interpretation is the
evidence provided by the Holy Quran itself. It should be remembered
with full attention and concentration that the Holy Quran, unlike
ordinary books, is not dependent on other sources for substantiating
and exposing the truths it contains. It is like the perfectly proportioned
edifice, moving a single brick from which would change the shape
of the whole structure. It contains no truth within it that is not
supported by ten or twenty pieces of evidence from within itself.
If we interpret a verse of the Holy Quran in a certain way, we should
see to it that affirmative evidence for it is provided by other
verses of the Holy Quran. If such evidence is lacking or if in fact
the interpretation is clearly contradicted by other verses, then
we should understand that it is totally false, for it is not possible
for there to be a contradiction amongst the various verses of the
Holy Quran. The distinguishing feature of a true interpretation
is exactly this that the Holy Quran contains abundance of evidence
in support of it.
The second criterion is the interpretation
of the Holy Prophet Muhammad, may peace and the blessings of Allah
be upon him. There is no doubt that our beloved and honored Prophet
had the greatest understanding of the Holy Quran. If an interpretation
can be directly proven to be from him, every Muslim is duty bound
to accept it unhesitatingly and without fear. His failure to do
so is an indication of deviant and irreligious tendencies.
The third criterion is the interpretation
of Companions of the Holy Prophet Muhammad. There is no doubt that
the Companions of the Holy Prophet were the recipients of the spiritual
light directly from him, and the prime inheritors of prophetic knowledge.
They were blessed by Allah the Most High, and their understanding
received Divine assistance because the Quran was not merely words
to them but a matter of actual experience.
The fourth criterion involves pondering over
the Holy Quran with a pure mind. There is an affinity between a
pure heart and the Holy Quran. Allah says: “[it is a book] which
none touches save the purified ones” (56:78,79). To a person with
a pure mind the matters of sacred knowledge of the Holy Quran are
opened up because of the affinity between the two. He is able to
recognize and appreciate them. His heart bears testimony that this
is the true path, and his inner spiritual light is an excellent
standard for the recognition of the truth. Unless a person has
experienced such a spiritual condition, and has traversed the difficult
and narrow path traveled by the prophets, it is inappropriate for
him that, due to insolence and pride, he should lay claim to be
an interpreter of the Holy Quran. In this case the interpretation
would be based merely on his personal whim, which has been forbidden
by the Holy Prophet who said: “whosoever interprets the Holy Quran
on basis of his personal whim and considers it a good interpretation,
his interpretation is still a bad one.”
The fifth criterion is the Arabic language.
The Holy Quran has established its own resources to such an extent
that much more searching into Arabic lexicons is not needed. Nevertheless,
it can enhance one’s insight, and at times attention is drawn towards
the hidden secrets of the Holy Quran by delving into Arabic lexicons
and a concealed meaning comes to light.
The sixth criterion for understanding spiritual
matters is the physical creation. There exists a complete congruity
between both these realms of God’s creation.
Seventh criterion: Revelation to a saint
The seventh criterion is the revelations of sainthood (wilayat)
and visions of the non-prophets to whom God speaks (muhaddas).
This criterion encompasses all the previous criteria because the
recipient of the revelation as given to saints is totally imbued
with the color of the prophet whom he follows. Without possessing
prophethood (nubuwwat) nor new commandments, he receives
all that is given to a prophet. True knowledge is bestowed upon
him in a sure manner, and not only that, but all the matters revealed
to the Prophet whom he follows are given to him as a gift and honor.
What he says is not sheer conjecture, but he speaks after having
seen and heard. This path is open to the Muslim umma. It
is entirely impossible that there should not remain any real heir
[of true knowledge], and instead a man who is a worm of the material
world and seeks worldly honor and fame should inherit the spiritual
knowledge of prophethood. Allah the Most High has promised that
besides the pure of heart no one else shall receive the knowledge
of prophethood. In fact it is to sport with this pure knowledge
to suggest that any person, despite his impure condition, can claim
to be a inheritor of the prophet. And it is also an act of profound
ignorance to deny the existence of real heirs and to hold the belief
that the sublime mysteries of prophetic knowledge are now only to
be accepted as a tale of bygone days, so that they no longer exist
before our eyes, nor is it possible for them to do so, nor does
there exist any example of them.
This is not the case, however, for had it been so
then we could not call Islam a living religion. Like other religions,
it would also be a dead religion, and belief in prophethood would
also be a tale of yore, only known by reference to the generations
gone by. But God the Most High did not will this, for He was quite
aware that the undeniable proof for the truth of prophethood and
the living faith of Islam, which can silence the deniers of Divine
revelation always and in every age, can only be sustained if Divine
revelation in the form of sainthood continues forever. Therefore,
thus did He ordain it. The muhaddas are those individuals
who are blessed with the honor of Divine communication. The essence
of their soul bears a strong resemblance to that of the prophets,
and they are a continuing sign which serves as a reminder for the
wonderous qualities of prophethood, so that the subtle concept of
the coming of revelation does not become devoid of proof, reduced
to a mere narrative, in any age.
The idea is entirely untrue that the prophets left
this world without a spiritual inheritance and that to express any
opinion regarding them now is no more than relating a story of the
past. Quite contrary to this, the spiritual heirs of the prophets
have been raised in every century during the time of need. In the
present century, this humble servant has been chosen for this purpose.
God, the Most High, has sent me for the reformation of this age,
so that those errors which cannot be corrected without the special
assistance of Allah be removed from the minds of the Muslims, the
non-believers be given a proof of the true and living God, and the
glory and truth of Islam be manifested by fresh signs. Accordingly,
this is what is happening. Knowledge of the Holy Quran and the finer
points and subtleties of Divine revelation are becoming more apparent.
Heavenly signs and miracles are being manifested and Allah is showing
once more the excellence, light and blessings of Islam. Those who
are blessed with insight should witness this, and he who possesses
true fervor should ask for it. Anyone who has even an iota of love
for Allah and His Prophet should wake up, and test this, and enter
into this Movement chosen by God the Most High, the foundation stone
of which He has laid with His own hand. To say that the revelation
to saints (wahy wilayat) has ended, heavenly signs are no
longer manifested, and prayers are no more accepted, is the path
of spiritual annihilation, not prosperity. Dismiss not the blessings
of Allah. Arise and evaluate through personal experience, and if
you find that I am a man of ordinary mind, ordinary intellect, and
ordinary words, do not accept me. If, however, you see a manifestation
of Divine Power and perceive the luminescence of His hand, exhibited
only by those who are the supporters of truth and receive Divine
communion, then show acceptance.
Understand this with certainty, that the greatest
favor of Allah the Most High upon His servants is that He does not
want to keep Islam as a dead religion. He always wants to leave
open the ways to ascertain belief, give spiritual knowledge and
censure the hostile critics of Islam. To show somebody who does
not believe in Divine revelation and calls it a figment of imagination,
can there be a better argument to mute his criticism than to show
him a living example of such Divine blessing? Is this good news
or bad news that heavenly blessings remained only for a few years
in Islam, which then became a dead and dry religion? And should
this be the sign of a true and living faith?
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