But what about the exegesis of al-Qur’ān bi ’l-Qur’ān : is Allah as the active subject or a Quranic naṣ ? If Allah, of course, he delivers it through the prophet and it belongs to tafsīr al-Qur’ān bi ’l-Ḥadīth category. The active subject as athīr in the tafsīr bi ’l-ma’thūr is the prophet in the tafsīr al-Qur’ān bi ’l-Ḥadīth Companions in the tafsīr al-Qur’ān bi aqwāl al-ṣahāba and tābi’īn ‘the immediate Successors of the Companions’ in the tafsīr al-Qur’ān bi aqwāl al-tābi’īn which the explanation or behavior is athar which is made as the base ( ma’thūr ) of the interpretation. Quranic exegesis is called ma’thūr if it is based upon the traditions of the Prophet, his Companions, and the immediate Successors of the Companions. As a questionious Quran’s knowledge, munāsabah has become a tafsīr method al-Qur’ān bi ’l-Qur’ān (textual relations in the Quran) which is in the highest position in the hierarchy of tafsīr bi ’l-ma’thūr with the highest ḥujja (a binding proof) status. But for ulama who are contra to munāsabah, this success considered as a subjective product which did not put munāsabah tafsīr as ḥujja tafsīr automatically. The structure of the Quran’s verses and chapters seems to leap and are not connected each other.
The pros ulama makes munāsabah as a method to reveal enigma system of Quran verses and chapter. Div class="Section1"> Abstract : Munāsabah al-Qur’ān is a part of ‘ Ulūm al-Qur’ān which presents pros and contrast.
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