What are the best methods for interpreting the Noble Qur'an?

The questioner : Also, another question branches off from this answer or from this question, which is that many people, especially the da'wah workers, say when one of them comes and presents an interpretation of a verse from the Book of Allah, one of them says that many of the thoughts of the soul and what goes on in the heart of the da'wah worker support a specific interpretation that Allah may have opened up to him from this verse. This interpretation is not found in any book, nor is there anything in the Book of Allah that supports it, nor in the Sunnah of the Messenger of Allah (peace and blessings be upon him); rather, it is merely subjective flights of fancy and imaginations that carry the person to distant horizons, and his mind gathers from here and there some interpretation of this verse, as if he is drawing it from having learned a method or receiving it from a shaykh. We also need an answer to this question, may Allah reward you.

The Shaykh : We said earlier that Allah (Mighty and Majestic) appointed His Prophet (peace and blessings be upon him) to interpret the Noble Qur'an for them and to clarify the meanings that they might need clarified; because the clarification mentioned in the verse is a general clarification Therefore, the plan of the scholars of tafsir has always been, and will always be, that the best method in interpreting the Noble Qur'an is to interpret the Qur'an with the Qur'an. If there is a general verse and a specific verse that explains it, that specific verse is applied to the general verse and it is clarified by it. If there is nothing in the Qur'an that explains a verse, then one looks to the hadith. The first rank is interpreting the Qur'an with the Qur'an; the second rank is interpreting the Qur'an with the authentic Sunnah. There is no doubt that the intended meaning when the term is used, as you know, is the authentic Sunnah. If there is nothing in the authentic Sunnah that clarifies the verse, then we return to the third rank, which is interpreting the verse with the statements of the Companions, and so on. If that is not found, then the verse is interpreted with the statements of the Tabi'un up to the three generations that are attested to as the best. Here, one must pause for a moment regarding the interpretation we mentioned from the interpretations of the Companions, the Tabi'un, and their followers, which is symbolized by scholars as the transmitted interpretation (tafsir al-mathur). The transmitted interpretation first includes the words of the Messenger, then the Companions, then the Tabi'un, then their followers. A student of knowledge may find...