Episode (14/2022) of the program touched on the methods of interpreting the Book of God Almighty, and the controls and tools that the interpreters of the Noble Qur’an adopted.

Regarding the reasons why the Prophet, may God’s prayers and peace be upon him, did not interpret the Noble Qur’an, the Professor of Interpretation at the College of Sharia at Qatar University stated that the Noble Qur’an is the book of all time and space, and the book of all mankind.

He explained that the Prophet, may God’s prayers and peace be upon him, interpreted the Holy Qur’an according to the Companions’ need for it.

His goal, may God’s prayers and peace be upon him, was to motivate minds to innovate and innovate, so that the Noble Qur’an would remain a giver to every time and place.

Dr. Ramadan Khamis dealt with the issue of interpretation of the Holy Qur’an, and said that the first book and complete encyclopedia of the Holy Qur’an is Tafsir al-Tabari from his book “Jami’ al-Bayan on Interpretation of the Verse of the Qur’an”, but there are multiple interpretations that preceded it, and he referred to the different eras, namely: the era of the Prophet, may God bless him and grant him peace. The Companions, may God be pleased with them, the era of the followers, the era of codification, and the era after codification.

He presented in-depth details about the different approaches to interpreting the Noble Qur’an, and divided them into sections or the so-called directions of interpretation, which are the major trends on which the interpretation of the Qur’an was based, "and there are aspects of interpretation and sections of interpretation. Within each direction there are multiple approaches.

Elements of an interpreter of the Noble Qur’an

The exegesis of the Noble Qur’an must have elements, specifications and pillars, which were summarized by Dr. Ramadan Khamis regarding the correctness of the intent and the soundness of the doctrine;

That is, he should not be a person of heresy, and the soundness of the intent is for God Almighty, in addition to the fact that the interpreter must be familiar with the language, such as the science of eloquence, innovation, speech, and so on, and familiar with the data of the times and the reality in which people live.

The interpreter must not live in a lonely corner, but rather must engage with his reality and with the sciences of the age.

The professor of interpretation at the College of Sharia at Qatar University spoke about objective interpretation, and said that it is a new color that has emerged due to the development of the need of Muslims and the entry of good elements into the Qur’anic studies scene, such as orientalists and their tendency to follow the verses of the Noble Qur’an, whether to find weaknesses in it or for any matter.

Muslim scholars turned to them and translated useful works for them.

He concluded that the science of interpretation, like all other sciences, has keys, principles, and controls.