Interpretation Method from the Perspective of the Holy Quran

Interpretation Method from the Perspective of the Holy Quran

Bibliographic Information:

• Main Author: Nekounam, Mohammadreza (b. 1327)
• Title: Interpretation Method from the Perspective of the Holy Quran / Mohammadreza Nekounam
• Publisher: Islamshahr: Sobhe Farda Publications, 1393 (2014).
• Physical Description: 48 pages; 9.5 x 19 cm
• ISBN: 978-600-7347-70-6
• Cataloguing Status: FIPA
• Previous Edition: Tehran: Zohour-e Shafaq, 1386 (2007)
• Subject: Interpretation – Method
• Dewey Classification: 297.171
• National Bibliographic Number: 3674478

Preface

All praise is due to Allah, the Lord of all worlds, and blessings and peace be upon Muhammad and his pure family, and eternal curses upon their enemies.

Many efforts have been made by Islamic scholars and thinkers to understand the meanings of the Holy Quran. Numerous individual and collective research works have been carried out in this field, all aiming to provide a clear and explicit interpretation of the Quran. Among the most distinguished works in the field of Quranic interpretation is the valuable commentary Al-Mizan, which selects the method of Tafseer al-Quran bil-Quran (interpretation of the Quran by the Quran itself) from among various interpretive methods.

However, what requires careful attention and examination is which of the available interpretive methods, diverse as they are, are endorsed by the Quran itself. This book seeks to address this question and explore the interpretive method approved by the Quran, providing necessary evidence to support this view.

And our final prayer is that all praise belongs to Allah, the Lord of all worlds.

Characteristics of the Holy Quran

There are many differences and distinctions between the Holy Quran and other heavenly books, such as the Torah, the Gospel, the Psalms, etc. A few examples are highlighted below:

A. Other holy books have been altered, and fraudulent forgers have changed their words and phrases according to their personal desires and interests. However, the Quran has remained preserved from both literal distortion and degradation due to the vigilant protection by the infallible ones (peace be upon them). Not only has a single word or letter been added, removed, or altered in any way, but the Quran in the hands of Muslims today is identical to the Quran revealed to the Prophet Muhammad (peace be upon him and his family). As Allah says: “Indeed, it is We who sent down the Qur’an, and indeed, We will be its guardian” (Quran 15:9).

B. All other heavenly books were revealed for specific periods and peoples, and they were limited to certain times, places, and audiences. In contrast, the Quran was revealed for all times, all conditions, and all human beings, including all creatures, in its most complete, eternal, and enduring form. As Allah says: “It is not a fabricated story, but it confirms what was before it and details everything, and it is a guidance and mercy for people who believe” (Quran 12:111).

The People of the Quran

Only Muslims have maintained a relationship with the Quran, and non-Muslims have yet to realize its scientific grandeur. Among Muslims, those who consider themselves followers and people of the Quran have approached it from two perspectives, dividing them into two groups: the cause-makers and the direct agents of the Quran.

A. Cause-Makers

These individuals use the Quran as a tool, having no direct contact with the text itself. They are those who have historically considered themselves religious leaders or rulers of Islam, claiming authority over the religion. They sought to legitimize their political and governmental legitimacy by associating themselves with the Quran. They have used practices such as writing, printing, publishing, interpreting, and twisting the meanings of the Quran to serve their interests. Examples of this include the oppressive governments of the Umayyads, Abbasids, the Safavid and Pahlavi regimes in Iran, and the Al Saud dynasty in Saudi Arabia.

B. Direct Agents of the Quran

These are individuals who have directly engaged with the Quran, claiming to understand it and have written interpretations or made public speeches to guide people based on their understanding. These individuals can be further categorized as:

1. Literalists: Those who restrict themselves to analyzing the linguistic and rhetorical aspects of the Quran, seeing the surface meaning as the sole truth of the text, and ignore any deeper, hidden interpretations.
2. Materialists: Those who attempt to force worldly, material explanations on the Quran, aligning its meanings with their own desires, such as interpreting ghayb (the unseen) in “They believe in the unseen” (Quran 2:3) as tactical underground operations.
3. Philosophers: Some Islamic philosophers have tried to rationalize their limited intellectual findings through the Quran, altering the text’s meaning to fit their views.
4. Mystics: Some Islamic mystics have imposed their personal mystical interpretations upon the Quran, sometimes even distorting its true meaning. For example, the renowned mystic Ibn Arabi in his Fusus al-Hikam has been known to reinterpret Quranic verses in ways that can mislead the reader.

Adherence to the Quran

The Prophet Muhammad (peace be upon him and his family) said: “When matters become ambiguous to you like the dark, pitch-black night, hold fast to the Quran. Whoever makes it his leader will be led to paradise, and whoever places it behind him will be led to hell. It has a surface and a depth; its surface is a judgment, and its depth is profound knowledge” (Al-Kanz al-‘Ummal, 2:289).

In the context of the end of times, before the appearance of the Imam (may Allah hasten his reappearance), it has been narrated that holding fire in one’s hand will be easier than holding onto one’s faith. People will depart from faith and become disbelievers, even if they appear to be believers. In such a time, what is the way out?

The Prophet (peace be upon him) has instructed: “Cling to the Quran.” This means that in times of confusion and trials, the only means of salvation is holding fast to the Quran and the Ahl al-Bayt, who are the living embodiment of the Quran.

However, how can one truly adhere to the Quran? Does memorizing, reciting, studying, or teaching it suffice?

The true adherence to the Quran is not merely in recitation or surface-level engagement but in internalizing its essence. This involves aligning one’s inner spirit and psychological traits with the deeper meanings of the Quran, so that the soul is in harmony with its truths.

Thus, the Quran is both body and soul, containing an apparent surface (the words) and a hidden depth (the underlying meanings). To truly engage with the Quran, one must transcend the surface and engage with its deep, profound meanings.

Understanding and Interpretation of the Quran

It must be noted that the only way to comprehend and reach the inner essence of the Holy Quran is to transcend its apparent meaning. One must move from the external understanding of its words and expressions to the deeper meanings and from the inner to the further depths. However, to understand the apparent meaning of the Quran, one must also approach it through its designated path, which is connection to the Wilayah (authority) of the Ahlul Bayt. For example, the Quran states: “Enter houses through their doors” (1), and the narration explains it as: “I am the city of knowledge, and Ali is its gate.” (2)

1. Wasā’il al-Shīʿah, vol. 27, p. 20
2. Wasā’il al-Shīʿah, vol. 27, p. 34

Interpretation and Allegorical Explanation

All the interpretations put forward by Quran scholars over the past thousand years have been mere justifications. This is because every person who has been called a scholar and has introduced themselves as an expert in the Quran has presented their own limited mental findings and understanding as the meaning of the Quran. As explained previously, materialists and naturalists in their way, and the people of the apparent and philosophers and mystics in their way, have all scattered the dust of their ignorance upon the radiant face of the Quran, depriving humanity of understanding its inner meanings and true realities. Finally, in the esteemed Shi’a seminaries, after a thousand years, a great and noble man appeared and wrote the exegesis al-Mīzān, which is now an indispensable reference for every Quran scholar and researcher. Even the most biased cannot avoid consulting this work, for despite its many qualities, it remains a comprehensive effort to interpret and apply the verses of the Quran.

However, despite this work, interpreting the Quran, particularly when it comes to each verse or even each word, remains an inexhaustible task. Allegorical interpretation (ta’wīl) is even a higher level of understanding, as the Quran itself says: “None knows its interpretation except Allah and those firmly grounded in knowledge.” (1)

The Beginning of Quranic Interpretation

Anyone wishing to establish a relationship with a person or a position must approach it in the prescribed manner. However, if the goal is for someone to form a close and sincere relationship, the only way is through friendship and mutual trust, to the extent that both become confidants of each other’s secrets. Sometimes, a high-ranking political or academic figure may form a close relationship with an uneducated person, engaging in social interactions. Now, does this rule also apply to the relationship with the Holy Quran?

The Quran, being the speech of God’s heart, a treasure trove of divine secrets, the veil of the sanctity of the divine presence, and the sacred embodiment of the cosmic truth, if someone wishes to interpret it and establish a connection with its essence, must they not also establish a sincere and trusting relationship with it? The truth is that until one develops a deep connection, intimacy, and closeness with the Quran, its secrets and profound realities remain inaccessible. Therefore, the first step in interpreting the Quran is to foster a close and sincere relationship with it. This is a necessity for both scholars and laypeople alike:

“Until you become familiar with the veil, you shall not hear its hidden message.”
“In the realm of love, words and discourse are not sufficient. There, all limbs must be eyes and ears.”

Closeness and Intimacy with the Quran

Study and research are necessary prerequisites for establishing a connection with the Quran, but they are not sufficient to truly understand it. To gain a deeper knowledge of the Quran, one must go beyond mere study and research. It requires additional steps to create a true connection with the Quran, so that the soul of the person becomes attuned to and receptive to the higher knowledge and inner meanings of the Holy Quran.

Recitation and Contemplation in the Quran

The Quran mentions recitation in nearly eighty instances, yet it only refers to contemplation in two or three places. Perhaps this is because, for most people, recitation is accessible, whereas contemplation is something rare and exceptional. The Quran, being the source of all intellect and the Creator of intellect itself, does not command people to do anything beyond their capacity. Recitation is thus a general duty for all, but contemplation is a more technical and specialized task. For example, the Quran says:

1. “Recite whatever is easy from the Quran.” (1)
2. “Do they not reflect upon the Quran? Or are their hearts locked?” (2)
3. “Man shall have nothing but what he strives for.” (3)
4. “Allah does not burden a soul beyond its capacity.” (4)

The primary obligation for humanity is reciting the Quran, but recitation should be accompanied by contemplation, and through contemplation, one develops a connection and closeness to the Quran’s deeper truths.

The Root and Derivation of the Word “Quran”

What is the root of the word “Quran”? Is it derived from qar’, qara, or qara’?

In the Arabic language, qara refers to a collective, as in qaryah (village), meaning a collection of people and homes. Qara also means a concentrated action. Qurʾān literally means a reading or recitation, and it implies an understanding accompanying the recitation. Therefore, recitation in the context of the Quran implies reading with comprehension.

The Quran instructs us: “Recite whatever is easy from the Quran.” (1) It thus means recitation with understanding. Reciting the Quran in this manner leads to closeness and affinity with it. Hence, the initiation and entry into the Quran is through recitation that is accompanied by understanding. Even if someone recites the Quran without full contemplation, the Quran’s effect remains, much like a blind person turning on a light switch — they do not see the light, but it still affects them.

Different Recitations of the Quran

Studying and researching the words of the Quran may serve as an introduction to understanding the Holy Quran, but until a true connection is established, these are only superficial activities. The Quran is an eternal, living reality, and every being, from the Creator to all creations, has recited the Quran in their own manner. Even inanimate objects, plants, and all creatures have their own way of reciting the Quran, as is referenced throughout the Quran:

“There is nothing in the heavens and earth except that it praises Him, but you do not understand their praise.” (1)

In Surah al-Qiyamah, God and the angels’ recitation of the Quran is mentioned: “It is upon Us to gather it and recite it, and when We recite it, follow its recitation.” (2)

The Quran is thus recited by all creation, each according to its own nature. If a human being reaches the level of closeness with the Quran to the extent that they can align with its various recitations, they will have accessed treasures of divine knowledge.

Recitation and Contemplation

The Holy Quran invites its recitation without any specific limitations, stating: “Recite as much of the Quran as is easy for you” (1).

Normally, one can complete a recitation of the Quran in fifteen hours, and with practice, it can be done in even less time.

However, the Quranic concept of recitation (Tafseer) refers not only to the act of reading, but also to reading with contemplation and a deep understanding of its meanings. If the Quran is read in this manner, the more it is recited, the better. Therefore, if someone reflects deeply on a particular verse, so much so that its meaning captures their heart, repeating it, even dozens of times, will not only not cause fatigue or boredom but will, instead, unveil new meanings and insights with each repetition. In this case, if the repetition is done with enthusiasm and focus, it is deemed appropriate for the truth and inner essence of that verse to descend upon one’s heart and soul.

1. Al-Muzzammil, 20.

Conclusions from the Above Discussion

Several points can be inferred from the above:

a) Any study or research that involves merely playing with the words of the Quran does not count as true recitation.

b) Not all recitation is accompanied by contemplation.

c) Not every contemplation signifies a close connection with the Quran.

The Signifier and the Signified in the Quran

To present and convey any reality, there must be a guide or evidence that points to that reality and truth, much like road signs or traffic markers.

The “signifier” (حاکی) refers to the guide, evidence, or mark, while the reality or truth being pointed to is called the “signified” (محکی).

The Holy Quran also has a signifier and a signified.

The words and letters of the Quran, written with ink on paper, and appearing in the Arabic language or in translation in other languages, serve as the outward face, the exterior and material manifestation of the Quran. These words and forms represent the signifier, the guide, the marker that points towards the deeper meaning.

The inner reality and truth of the Quran, which remains concealed behind the veil of the words, is visible only to the chosen ones, the initiates in the sacred precincts of divine truth. This inner reality is the “signified,” the essence of the Quran that these words point towards. Once one attains this deeper reality, they have grasped the true essence of the Quran. May Allah grant us this understanding, InshaAllah.

Entering and Penetrating the Quran

Entering the Quran, engaging with it at a surface level, is an outward act that is visible and open to all. The Quran is freely accessible, and one may approach it through various paths—whether through recitation with comprehension, the study of its eloquence, or through research and exploration of its meanings.

No one is excluded from entering the Quran’s realm:

“No one is without purpose in this realm; all come here seeking something.”

However, penetrating the depths of the Quran is an inner, spiritual journey. It is a matter of going beyond the surface words and delving into their true, spiritual meanings—an endeavor that leads to a singular, unified reality. While each person may reach different levels of understanding based on their capacities, the essence of the Quran is one and unchanging. As the Quran says: “We send down water from the heavens, and the valleys flow according to their measure” (1), just as each river carries water according to its own capacity.

The Sanctity of the Holy Quran

Books written by human beings, due to the fallibility of their authors, are prone to error and imperfections. They are not immune from criticism, and when subjected to scrutiny, this only serves to improve them.

However, the Quran is different. The author of the Quran is the Wise and All-Powerful God, and its messenger is the infallible Prophet Muhammad (peace be upon him), the final messenger. Moreover, the true protectors of the Quran are the Twelve Imams (peace be upon them), and the inheritor of their wisdom is the Awaited Savior, Imam al-Mahdi (may Allah hasten his reappearance). Thus, the Quran is safeguarded from human criticism. From the moment it was revealed, to its deepest meanings, it possesses a sacredness and a set of protocols that must be adhered to. It is not to be approached casually—touching its written text without ritual purity is forbidden, and recitation without comprehension and reflection denies one access to its spiritual knowledge. Recitation without contemplation results in a lack of true connection and intimacy with the Quran, and not entering its sacred presence results in ignorance of its inner meanings: “None touch it except the purified”(1).

Entry and Penetration: A Sequential Journey

As mentioned earlier, entering the Quran relates to its external form, while penetration pertains to the inner, deeper reality of the Quran. One can approach the Quran in various ways—through recitation, study of its eloquence, or research. Yet, in order to draw from the vast sea of knowledge within the Quran, one must strive to go beyond the outward words and reach the heart of its meaning.

The inner truth of the Quran is not something separate or additional to its external form; rather, it is the soul of the outward text. The outward form and the inward truth are mutually supportive and complementary.

Therefore, if someone offers an interpretation that contradicts the apparent meaning of the Quran, it is considered a form of tafsir bi-ra’y (interpretation based on opinion), which is erroneous and inadmissible. The apparent meaning of the Quran is never in conflict with its inner truth. The outward expression reveals the same truth that is hidden within. Thus, to uncover the truth of the Quran, one must first understand its outward meaning, as “You must enter houses through their doors” (2).

Interpretation and Allegorical Explanation of the Quran

Interpretation (Tafseer) pertains to the outward meanings of the Quranic words and phrases, while ta’wīl refers to the deeper, inner meanings and truths. Every exploration of the words of the Quran is an interpretation, while seeking the deeper meanings and spiritual truths is an act of allegorical explanation.

In interpreting the Quran, two things are required:

1. Understanding the meanings of the words and their linguistic significance.
2. Understanding the intended message of the speaker, which is more closely related to allegorical interpretation (ta’wīl) in the context of the Quran.

To fully understand the Quran’s words, one requires knowledge of etymology, grammar, and a deep comprehension of the language. However, to understand the speaker’s intended meaning, it requires spiritual purity, inner clarity, and a purified soul. Without these, mere memorization or citing others’ opinions will lead only to confusion and misguidance.

Linguistic Meaning of Interpretation

According to Maqayis al-Lughah, the term tafsir means: “To explain something, to clarify it.”

Misbah al-Munir defines it as: “To make something clear and explain it.”

In Sahih al-Lugha, tafsir is understood as: “To clarify or explain.”

As Raghib writes in Al-Mufradat: “To explain a meaning, and tafsir is the act of making it clear in a more thorough manner.”

The Quran as the Most Comprehensive Lexicon

The Quran is the most comprehensive book of language, as it uses Arabic words and expressions with the most precise and complete meanings. It is the ultimate guide to understanding the essence of all beings and the universe itself.

Surah Al-Ikhlas serves as the complete introduction to God. The Quran introduces God in this Surah:

“In the name of Allah, the Most Gracious, the Most Merciful. Say, ‘He is Allah, [Who is] One, Allah, the Eternal Refuge. He neither begets nor is born, nor is there to Him any equivalent.”

The Quran also states:

“He is the First and the Last, the Manifest and the Hidden” (1).

“And with Him are the keys of the unseen; none knows them except Him. He knows what is in the land and the sea, and not a leaf falls but that He knows it, nor a grain in the darkness of the earth, nor anything moist or dry, but that it is [written] in a clear record” (2).

1. Al-Hadid / 3
2. An-Nam / 59
3. Yusuf / 111

Page 39

The Qur’an does not merely convey information; it affirms the previous divine scriptures and elaborates on everything in detail. It is a guide, a mercy, and a source of glad tidings for the believers.

“And We have sent down to you the Book as a clarification for all things, and as a guidance, mercy, and good tidings for the Muslims.” (1)

This verse indicates that everything that has occurred or will occur in existence is thoroughly explained in the Qur’an.

Example of word meanings

The phrase “الحمد لله ربّ العالمين” (Praise be to God, Lord of the worlds) appears in various places in the Qur’an, including Surah Al-Fatiha (2), Surah Al-An’am (45), Surah Yunus (10), Surah As-Saffat (182), Surah Az-Zumar (75), and Surah Ghafir (65).

The root of the word “Hamd” (praise) appears 68 times in different forms in the Qur’an, such as “Hamd”, “Hamed”, “Mahmud”, and “Ahmad”, among others.

The Qur’an itself defines the meaning of “Hamd” in the following verse:

“And do not think those who rejoice for what they have done and love to be praised for what they did not do, think they are in a state of safety from the punishment. For they will have a painful punishment.” (2)

The phrase “و يحبّون أن یحمدوا بما لم یفعلوا” (they love to be praised for what they did not do) clearly elucidates the meaning of “Hamd”. The meaning of “Hamd” is to ascribe, associate, and attribute. The literal translation of the verse is: “They love for what they did not do to be attributed to them, even though they had no part in it.”

It would be erroneous to interpret this as meaning that the Qur’an is suggesting that people would like to be praised for something they did not do. However, the meaning becomes clearer if we understand it as desiring for something that they did not perform to be attributed to them. Thus, “Hamd” means that all attributions, associations, and allocations belong solely to God.

The Meaning of Tafsir (Exegesis) According to the Qur’an

“And those who disbelieve say: ‘Why was the Qur’an not revealed to him all at once?’ Thus, We have revealed it in portions, so that We may strengthen your heart thereby, and We have revealed it in a gradual, clear manner. And they do not bring to you any example, but We bring you the truth and the best explanation.” (3)

This verse addresses the objection raised by disbelievers regarding the gradual revelation of the Qur’an, as opposed to its immediate, complete revelation. They question why the Qur’an is revealed piecemeal over time, and why there are delays in the process. God’s response, as expressed in this verse, is multifaceted: the gradual revelation serves to strengthen the Prophet’s heart, and the Qur’an is revealed progressively to help people understand and reflect upon its meanings.

Key Considerations in the Qur’anic Explanation of Revelation

There are two noteworthy points regarding this issue:

1. God’s fairness: The Qur’an transparently presents the objections of the disbelievers without omission or distortion, which contrasts with the practice of selectively presenting the opponent’s views in order to discredit them. This reflects God’s fairness in representing the opposing argument fully.
2. Acknowledging valid points: If an objection is raised that contains elements of truth, it is only rational and wise to acknowledge its merits before offering a response. This method, as exemplified in the Qur’an, ensures that the disbelievers are presented with the most rational and compelling responses to their questions.

The disbelievers objected, questioning why the Qur’an did not come all at once. The Qur’an’s answer, however, reveals that this gradual process was designed to strengthen the heart of the Prophet and allow time for the gradual internalisation of the message. The verse further explains that this process was part of God’s wisdom in conveying the message.

The True Nature of Tafsir

As mentioned previously, Tafsir refers to the explication of the apparent meaning of words in the Qur’an. The Qur’an itself teaches the method of Tafsir, suggesting that interpretation should be based on the context and the self-explanation of the Qur’an.

In certain cases, the Qur’an answers questions or provides explanations of its own verses. As a result, it is the best interpreter of itself, and any confusion should be resolved by examining related verses. This is in line with the Qur’anic principle: “One part of it (the Qur’an) explains another” (4).

Examples of Disbelievers’ Objections and the Qur’an’s Response

Throughout the Qur’an, there are numerous examples of the disbelievers’ objections, which range from accusations of falsehood to criticisms of the Prophet’s lifestyle. For instance, in Surah Al-Furqan, the disbelievers claim that the Qur’an is a fabrication, and they question why the Prophet eats food and walks in the markets. These objections are responded to in a manner that emphasizes the truth and authenticity of the message of Islam.

“And they say: ‘What is this Messenger who eats food and walks in the markets?'” (5)

In these instances, the Qur’an provides rational responses that address the concerns of the disbelievers, ultimately asserting the authenticity of the Prophet’s mission and the Qur’an’s divine origin.

References:

1. An-Nahl / 89
2. Aal-e-Imran / 188
3. Al-Furqan / 32–34
4. Al-Furqan / 4
5. Al-Furqan / 7