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ON METHODOLOGY OF UNDERSTANDING
QUR'AN
By Asghar Ali Engineer
There have been numerous interpretations of the Holy Qur'an. This itself
shows the great significance of this great scripture revealed to the Holy
Prophet of Islam. The Qur'an has inspired millions of people across the
globe and continues to do so and will continue to do so as long as human
beings exist on this planet.
Many enemies of Islam attack this great scripture and try to 'prove' in
their own way that it (the Qur'an) spews hatred against non-believers and
even requires them to be killed and that it provides very rigid and even
fanatical system of beliefs and it is because of the Qur'an that Muslims
have been fanatics and have shed so much blood on earth.
Unfortunately many rationalists, though not inspired by hatred of the
Qur'an, but by their aversion to religion, have often bought these
arguments. In a rationalists' conference some Egyptian delegates who
happened to be Muslims, also raised such objections against the Qur'an and
maintained that its teachings are against rights of women.
It is also maintained that the Qur'an requires all believers to wage jihad
against unbelievers and continue to wage it until all have embraced Islam.
It is also believed by many that the revelation is against reason and that
the Qur'anic pronouncements are irrational.
It is in view of these objections and misinterpretations of the Qur'an
that it is necessary to develop proper methodology of understanding the
scripture of such immense significance.
* First important question in this respect is can there be only one sort
of interpretation only?
* Secondly, can any particular interpretation of the Qur'an be binding on
subsequent generations, or even for the people of same generation, however
eminent the interpreter may be.
* Thirdly, did all companions of the Holy Prophet agree on a particular
interpretation or meaning of a verse of the Qur'an? If not, why did they
disagree with each other?
* Fourthly what is the role of ahadith in understanding the Qur'an? Can
one understand the Qur'an without the help of ahadith?
* And fifthly are those ahadith employed for explaining the meaning of the
Qur'an are unanimously agreed upon by the interpreters and commentators?
These are very crucial questions for developing proper methodology for
understanding the Qur'an. These questions must be satisfactorily answered
in order to develop proper methodology. It is a fact that there has never
been unanimity between different commentators and interpreters of the Holy
Book. Since there have been differences, and vital differences at that,
between various interpreters and commentators, there is no question of any
particular interpretation being binding on all the contemporaries much
less all the subsequent generations.
Understanding Quran from Different
Perspectives
However, there are people who think so. But such an approach will not only
interfere with the comprehensive understanding of the Holy Qur'an but will
also limit it to the understanding of a few individuals. No
interpretation, however important or significant it might be, can be the
sole interpretation. This is very fundamental in understanding various
aspects of the Qur'anic pronouncements.
A commentator could have primarily a theological perspective, another one
sociological perspective, a third one may look at it from scientific
perspective and so on. Each one will have a contribution to make from ones
own perspective. In this respect it is important to note that the Qur'an
uses words which are pregnant with several meanings or even symbolic
language and these symbols or words could be not only understood from
different perspectives but also these words and symbols unfold their new
meanings with passage of time and new experiences.
Thus to limit the understanding of the Qur'an to a few interpreters or
commentators would seriously limit the scope of the scripture and it would
make it relevant only to a period in the past and that interpretation may
not be satisfactory from future generations' point of view.
We as Muslims do believe that the Qur'an is eternal in its relevance and
for it to be so future generations will have right to interpret the Qur'an
in their own light, in the light of their own experiences and in the light
of the problems they face. The problems and challenges faced by Muslims in
the past may not be same as faced by present generations. Thus in order to
derive guidance and inspiration from the Qur'an, the people belonging to
the new generations, will have to interpret it from their own perspective.
Problems with Hadith Literature
It is absolutely true that hadith plays an important role in understanding
of the Qur'an but there are several problems with the hadith literature
which need to be sorted out in order to weigh its role in interpretation
of the Qur'an. First and foremost problem is of course of the authenticity
of hadith. There are serious controversies about various ahadith which are
employed in interpretations of various Qur'anic verses. And these ahadith
make crucial difference in understanding the verses of the Qur'an.
Here also there are two things worth noting:
* First, if these verses pertain to what we call metaphysical beliefs ('aqa'id)
and 'ibadaat, such controversies will not have any social impact. But if
these matters pertain to socio-economic matters, personal laws and what we
call mu'amalaat then interpretation of these verses will have great social
impact and will affect the lives of people here on earth.
Also, there are several ahadith which are often in conflict with the
pronouncements of the Qur'an. In deriving shari'ah laws many Islamic
jurists have employed such ahadith.
Employment of such ahadith definitely affects the understanding of the
Qur'an. This is also a highly controversial area. Some scholars have
proposed that those ahadith which are directly in conflict with the
pronouncements of the Holy Qur'an may not be employed in understanding the
Qur'an at all. Such ahadith may not be accepted at all, let alone being
employed for understanding the Qur'anic verses and for formulation of the
shari'ah laws. This will be greatly helpful in understanding the inherent
meaning of the verses of the Qur'an. Such ahadith instead of being helpful
in understanding the verses of the Qur'an, have created intense
controversies.
* Secondly, if one studies the various classical commentaries of the
Qur'an, one comes to know the extent of different understandings of these
verses by the companions of the Holy Prophet. Tabari, the great
commentator of the Qur'an, quotes several different understandings of
these verses by the sahabah kiraam (the companions of the Prophet). It
shows the extent of differences among the companions of the Prophet
himself about various Qur'anic verses. In some cases Tabari has given more
than 50 different meanings of a verse as understood by the companions of
the Prophet or their followers.
The fact is that the companions of the Prophet came from different
backgrounds as well as different social origins. Also, they had their own
differing mental capacities and social prejudices. Also, there were
references to the past prophets and the stories associated with them. They
understood these verses according to their own social background, mental
capacities and psychological make up. As we know these factors play very
crucial role in understanding the text of any book and much more so in the
case of the revealed scriptures like the Holy Qur'an.
No Single Absolute Meaning
Thus the understanding of the verses by the companions of the Prophet will
have to be seen in their own background and we must refrain from
absolutising this understanding. In fact many people who could not
understand the Biblical references in the Qur'an imbibed whatever was told
to them by the Jews and Christians and used such information to understand
the relevant Qur'anic verses.
And when the Greek knowledge was transferred to Arabic language during the
Abbasid period and became available to the Arabic knowing people, it was
used by many commentators to understand the Qur'anic verses as many people
in our own time try to understand the Qur'anic verses in the light of
contemporary developments in the field of science. The belief that sun
goes round the earth or that earth is flat and not round were imbibed from
Greek thinkers and scientists and from Ptolmian astronomy and they became
"Islamic beliefs". Many of our `ulama vehemently opposed the
concept that earth goes round and considered it "un-Islamic" and
condemned it as sheer heresy.
Thus the Greek knowledge became sacrosanct for these theologians and any
thing contradicting it was considered heresy. Today those very verses are
understood very differently in the light of contemporary scientific
discoveries. In fact many Muslim scientists are quoting those very verses
to prove that the Qur'an maintained that the earth rotates and is not
static. Thus our own system of knowledge and mental background is very
crucial to understanding the verses of the Qur'an. No single
interpretation of the Qur'anic verses can be privileged or absolutised.
New meanings of these verses dawn upon us with new developments. As
pointed out above, the Qur'anic terminology is rich and multi-dimensional
and can yield different meanings with more developments and newer
experiences. Those who want to limit the understanding of the Qur'an only
to certain ahadith however genuine and authentic, miss the richness of the
Qur'anic text and its various levels of meanings. The religious text is
always complex, multi-faceted and multi-dimensional. No interpretation of
such a text should be absolutised.
Influence of Medieval Knowledge Systems
If one carefully studies all the commentaries of the Qur'an written during
this period it becomes obvious that they were written under the influence
of medieval knowledge systems. However, these commentaries were not only
absolutised but also given quasi-divine status by the followers of these
commentators. This is, however, not to suggest that these commentaries
were not of significance or that they are not relevant today. They are in
many respects. But whatever their importance for study of the Qur'an, they
cannot be given quasi-divine status.
Another thing which must be pointed out is that the Qur'anic verses can be
divided into five categories:
1. Verses pertaining to 'ibadat which include salah (prayer), saum
(fasting), haj (pilgrimage), zakah (poor tax) and similar other practices
pertaining to this category.
2. Verses pertaining to mu'amalaat which include, among other things,
marriage, divorce, inheritance, evidence, business deals, contract,
properties, agriculture and so on.
3. Verses pertaining to metaphysical beliefs like oneness of God, day of
judgment, hell and heaven, angels and so on.
4. Verses pertaining to general guidance and
5. Verses which are value giver like justice, equality, truthfulness etc.
The verses pertaining to 'ibadaat, as pointed out before, can be
understood in the light of authentic hadith. The Prophet (PBUH) himself
explained how to pray, how to perform Haj, the matters pertaining to
fasting etc. There is no question of any re-interpretation or re-thinking
on these verses. They must be understood as explained by the Prophet. It
is the concept of 'ibadaat and rituals associated with them that provide
uniqueness to any religion. Each religion has developed its own spiritual
system and system of prayer, worship, meditation etc. To re-think on these
issues is to tamper with this uniqueness and to destroy its spiritual
aesthetics, if I can so describe it.
Thus the understanding of the verses pertaining to 'ibadaat cannot change.
But of course the sectarian differences in this respect will persist.
There are many differences, some times even of significant nature, in
matters of salah etc. between various schools of jurisprudence within
Sunni Islam and (Hanafis, Shafi'is, Malikis, Hanbalis, Zahiris) and Shi'ah
Islam (Ithna Asharis, Zaidis, Isma'ilis etc.). These differences have
remained and will remain in future also.
In a way these different sectarian practices also provide uniqueness to
each sect and even become identity signifiers. These differences are also
based on hadiths acceptable to every school of thought. Some madhahib
(schools of thought) accept some hadiths as authentic whereas some accept
others as authentic and doubt the authenticity of other hadiths.
Emerging Problems and Challenges
Then we come to the verses pertaining to mu'amalaat which include, as
pointed out above, matters like marriage, divorce, inheritance, business
deals and so on. Here some rethinking is advocated by modernists and they
argue, re-thinking is necessary in view of the emerging problems and
challenges. For example the Qur'anic permission to marry four wives stands
in need of re-thinking. The Qur'anic verses pertaining to plurality of
wives were understood under the medieval ethos and prevailing Arabian
practices of the time.
There is, therefore, the modernists argue, need for re-reading these
verses. The women, who have become much more conscious of their Islamic
rights, are also in the forefront of this demand. Same thing can be said
of the verses pertaining to divorce. Some ahadith which are contrary to
the spirit of the Qur'anic verses pertaining to divorce have been used to
interpret these verses and hence there is need to restore the spirit of
the Qur'an in re-interpreting these verses or enforcing these verses.
As for the third category of verses i.e. those pertaining to metaphysical
beliefs like oneness of God, day of judgment, heaven and hell, angels etc.
these are part of what we can call 'aqa'id (i.e. faith and imaan). These
verses too, like those belonging to the first category, are beyond any
change and pertain to the very fundamentals of religion. Belief in oneness
of God (tawheed) is most fundamental to Islamic teaching.
Similarly the beliefs in the Day of Judgment and prophethood and angels
also belong to the basic teachings of Islam. The belief that Prophet
Muhammad (PBUH) is the last prophet is also very fundamental to the
Islamic belief and is integral part of the Qur'anic teachings. These
beliefs are beyond any re-interpretation and must be accepted without any
question. These beliefs are also part of uniqueness of Islam and
distinguishes it from other religions.
However, there are differences regarding the exact meaning of tawheed, for
example. The M'utazila concept of tawheed varies from that of other
Islamic sects. The Ash'aris differ significantly from the Mu'tazila on the
understanding of tawheed. The M'utazila think that Allah has no attributes
(sifaat) whereas the Asha'ira maintain that Allah has attributes and also
believe in his physical existence with all the organs like eyes, ears,
hands etc. and that the believers will see Him on the Day of Judgment.
These differences are also based on various ahadith current in their
times.
Nature of Godhood and Tawheed
The Isma'ilis who believe in ta'wil (the hidden meaning of the Qura'nic
verses) also have very different understanding of the nature of godhood
and tawheed. They also believe that Allah has no attributes and that He is
beyond all comprehension and intellectual discourse and His existence can
only be affirmed by referring to Him as huwa (i.e. He) and nothing more.
Assigning any attribute to him deviates from the concept of real tawheed
and amounts to shirk (associating partners with Him).
The Isma'ilis maintain that He cannot be described as 'one' as He is
beyond any concept of number and to attribute number to Him is to limit
Him. We are just hinting at the Isma'ili beliefs here to show how there
are vital differences in understanding such fundamental concepts as
tawheed. These discussions are, of course, philosophical in nature and do
not touch the understanding of an ordinary believer.
But nevertheless these different understandings of fundamental teachings
of Islam do exist in the Islamic world. And, what is important to note is
that these differences in understanding the basic concepts of Islam are
not of recent origin but pertain to the classical period of Islam. These
differences arose mainly during the beginning of the Abbasid period.
Initially the Abbasid rulers were the supporters of Mu'tazila theology
which differed significantly from the orthodox positions. There was also a
fierce controversy about the nature of the Qur'an - whether it is created
or co-eternal with God. The Mu'tazila of course maintained that the Qur'an
is created (which implies that its text can be destroyed like any other
creature at some point of time) and the orthodox maintained that it is
co-eternal with God (implying that its text can never be destroyed and
will exist along with God).
The M'utazila who are also known as the rationalists in Islam were part of
the Abbasid establishment and they persecuted the eminent Jurists like
Imam Abu Hanifa who refused to accept the Mu'tazila position on the
createdness of the Qur'an. The Imam was imprisoned and was lashed every
Friday after the noon prayer. Thus in the Islamic history it is
rationalists who persecuted the orthodox.
Spreading What is Good
The fourth category of the Qur'anic verses pertain to general guidance and
pertain to spreading what is good (the Qur'anic term for this is ma'ruf)
and contain what is evil (the Qur'anic term for this being munkar) and
stand in no need of change. These are universal truths and these universal
truths are shared by other religions also. Of course the understanding of
what is ma'ruf and what is munkar may differ from time to time and place
to place and to that extent there may be differences of opinion.
But there can be universal approach regarding ma'ruf and munkar i.e. what
promotes betterment of God's creature can be universal good and what
negates it can be described as universal evil. But there can be
differences again on what promotes betterment and what negates it. Ma'ruf
and munkar will continue to be relativised. Also, there can be sectarian
differences among Muslims.
Muta' marriage, for example, is considered ma'ruf by Ithna 'ashari Shi'ahs
and munkar by the Sunnis and Isma'ili Shi'ahs. But there are certain
munkar (evil) practices like eating pork and drinking and gambling on
which there is complete unanimity among all sects of Islam. There is no
question of any differing interpretations.
The fifth category of the Qur'anic verses i.e. those pertaining to the
values like justice, equality, compassion, creation of just social order
etc. are of course eternal in nature. The Qur'an lays great emphasis on
these values. One can say that these values are most fundamental to Islam.
There is again no question of re-thinking these values as these values are
universal and eternal. Also, there has been complete agreement among the
Muslim theologians and jurists on these values and these values are
reflected in all theological and juristic formulations in Islam.
Treating a Slave in a Just Manner
However, there can be, and are, differences on what is just and what is
not or what constitutes equality and in what sense. And what it means to
be compassionate. For example is it enough to treat a slave in a just
manner or is it necessary to emancipate a slave for meeting the
requirement of justice. The medieval Islamic thinkers felt that to treat a
slave in a just manner fulfills the requirement of justice and it was not
thought necessary to abolish slavery to meet the end of justice.
Similarly the verse 4:129 about treatment of wives was so interpreted that
equal maintenance for all four wives was thought enough to meet the end of
justice. But the Mu'tazila who were also described as the party of tawheed
wa al-'adl (i.e. party of unity of Godhood and justice) did not agree with
this point of view. Their reading of the verse 4:129 required that equal
love along with equal maintenance, was also necessary for meeting the
requirement of justice.
The modernists would tend to agree with the Mu'tazila view on this
question and would even plead for abolition of polygamy to meet the end of
Qur'anic justice. Similarly, in contemporary situation simply just
treatment of slaves would not satisfy any one. The abolition of slavery
will.
Thus it will be seen that the values though immutable and unabrogatable,
are interpreted differently in different periods of time. What appears to
be just today may no longer be thought to be just tomorrow. But what is
most important is justice, not its understanding in given circumstances.
Thus the interpretation of Islamic jurists of the Qur'anic verses relating
to justice, or any other similar values, will have to change in keeping
with the ethos of time.
This is an important element of the methodology to be used to understand
the Qur'anic verses. In other words there has to be an element of dynamism
in understanding the Qur'anic verses.
The hadith literature too requires similar approach. Even the most
authentic hadith on which there is complete unanimity, should not
constraint us from discovering new meanings or potentialities of the
particular Qur'anic verse. The Holy Prophet could not have ignored the
constraints of his own time in respect of certain practices, even though
reluctantly. Though personally he set example by emancipating slaves, he
could not have abolished slavery.
Islam was probably the first religion to preach equality of all human
beings with the Qur'anic proclamation that all children of Adam are
honoured, yet the institution of slavery was so deeply entrenched in the
social structure of the time that it could not be abolished completely.
But it does not mean it could be perpetuated by quoting some Qur'anic
verse or hadith.
Islam as Proclamation of Social Revolution
Here we should consider another important element of the Qur'anic
methodology that is putting normative verses above contextual verses. Some
Qur'anic verses proclaim norms and values whereas others permit certain
practices or institutions in the given context. In other words normative
verses are more fundamental than the contextual verses. The normative
verses are eternal in application.
While developing methodology for proper understanding of the Qur'an we
will always have to bear in mind that Islam was much more than a set of
beliefs or rituals; it was proclamation of social revolution, creating a
new humane society based on equality, justice and human dignity. It
believed in overthrowing any status quo based on hierarchy, discrimination
on the basis of tribe, caste, creed, race or nationality.
There is a transcendental dimension to the Islamic teachings which can
never be ignored. But the interpretation of the Qur'an which we have
inherited is sunk deep in medieval values. We thus have to mount efforts
to rescue it from this medievalism while of course recognising its
historical importance. We must go back to the Qur'an and the normative
verses to create a new just and humane order in the 21st century we are
soon poised to enter.
The new methodology of understanding the Qur'an should enable us to shake
the present unjust structure of our society, should enable us to transcend
our social situation, give a new hope and build a new future for humanity.
Presently we have been caught in the cobweb of status quoist interests
which do not permit new understanding of the text of the Qur'an. Any
deviation from the early or medieval understanding of the Qur'an is
construed as the deviation from divine injunctions. Today, for us these
old commentaries on Qur'an have greater sanctity than the Qur'an itself.
Let this truth dawn on us sooner than later.
Source: http://www.dawoodi-bohras.com
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