Method of studying the Qur’an
The Qur’an gives many examples from the created beings in the universe such as the stars, sky, animals, and trees, asking us to wonder about their creation. One may question regarding the verse (55:6) that we studied in the previous notes, mentioning the stars and trees prostrate to their Creator. There are many other verses mentioning that every created being in their existence prostrates to their Creator (13:15, 16:48, 22:18). The question is: do we understand this in the literal sense or should it be metaphorical. When we go with the allegorical, symbolic or metaphorical understanding, doesn’t it change the meaning and essence of the message? This would mean to interpret the verse of the Qur’an, known in Arabic as “Ta’wil”.
The prophetic hadith narrations support the interpretation known as “Ta’wil” and the scholars have seriously worked throughout centuries in establishing rules in doing so. This is part of the Qur’anic interpretation known as “Usul al tafsir”. There are some verses in the Qur’an that must be read literally, i.e. one cannot really interpret them with the metaphorical meaning. However, at the same time, every verse of the Qur’an has some metaphorical side to it.
Let’s investigate our example verse:
وَٱلنَّجْمُ وَٱلشَّجَرُ يَسْجُدَانِ
“And the stars and the trees prostrate” (55:6)
How can I understand that the star and tree are physically prostrating? I don’t see them to have heads like human beings that they would put down on the ground. For a star, there is no ground. Similarly for the tree that prostrates, I don’t see them physically bowing down to the ground. However, the Qur’an is saying that the star and the tree prostrate. How can I understand this? This definitely needs to be interpreted.
- Does the metaphorical reading change the essence of the message?
No, it does not. The Quran was revealed in clear, eloquent Arabic. This Arabic language is rich in figures of speech, idioms and imagery. In every language there are certain figures of speech, idioms, imagery, similes to explain something. Recognizing a metaphor when the Arabic language intends one doesn’t alter the message; rather it allows us to reach the true intent of the verse.
- How do scholars distinguish literal (Hakikah) from metaphorical (Majaz).
The default rule in reading the Qur’an is to take words in their literal sense. Scholars only adopt a metaphorical reading when there is a clear indicator (Qarinah) — such as logical impossibility, explicit context, or established classical Arabic usage —- showing that a purely physical meaning was not intended.
For example, trying to see the tree prostrating which no one has witnessed is either an explicit context or established classical Arabic usage. This cannot be read literally but needs an interpretation according to the purpose of the Qur’an. The Arab poets were well known to have figurative ways to express themselves, they never say anything straight but always use metaphorical indications. The physical meaning is never the intention of the poet. Similarly, in this verse the prostration of the stars and trees must be interpreted.
- Multi-Layered Meaning (The Physical and the Spiritual)
Many verses operate on more than one level simultaneously without denying the physical reality. Let’s examine the following verse:
كُلُوا۟ مِن طَيِّبَـٰتِ مَا رَزَقْنَـٰكُمْ وَلَا تَطْغَوْا۟ فِيهِ
“Eat from the good things We have provided for you, but do not overstep the bounds…” (20:81)
This verse encompasses both levels: literal and metaphorical. The physical does not erase the spiritual aspect. Similarly, the spiritual doesn’t erase the physical reality:
- Physical level: The body receives physical nourishment (the literal aspect.) Avoid excessive consumption; use only as much as you need.
- Spiritual level: The human heart reflects on the Creator’s generosity, beauty, and wisdom through that taste (the spiritual aspect).
Let’s focus on the verse above to understand what it means not to overstep the bounds.
The verse is saying to eat from the good things We have provided for you, but do not overstep the bounds. The physical aspect is to eat. The body gets nourishment and one should not eat more than what one needs. This physical aspect does not cancel out the spiritual aspect which is to reflect on the Creator’s generosity, beauty, and wisdom through the physical provision. When the Qur’an says: do not overstep the bounds, it means that one must recognize the Owner, the Provider of the provision. One has no right to say that it is naturally coming into existence. This “naturalistic” interpretation transgresses the rights of the reality as to Who is the true Owner and Provider of provision. Whatever exists must be given its due right as to who their Owner is.
Another example is in the usage of “صلاة ” translated as prayers. The Qur’an mentions to perform the canonical prayers, the five daily prayers as the prophet did, which is in physical form. However, there are many other meanings of prayers, at least 6 different meanings. One does their canonical prayers physically but at the same time there is a spiritual experience through them such as one realizes their impotence, createdness, complete dependence on an Absolute One. In order to further understand the metaphorical side of prayers, one must study the scholarly work.
- The Ultimate Guide: The Prophet’s Exemplary Life
Whenever the Qur’an mentions for a believer to do something which is better for him. For example, praying is good for you. This describes the literal practice which one must understand within the context of the prophet’s exemplary life which we have access to through the hadith narrations.
The first and authoritative interpreter of the Qur’an is Prophet Muhammad (pbuh). His life demonstrates how the Qur’an is applied in a human form. We are mostly familiar with the narration mentioning the prophet was a living and walking Qur’an. While historical narrations (Hadith) record his physical actions — such as how he ate or prayed — his inner state of profound worship and realization of God’s Lordship provides the ultimate spiritual commentary on the text. We should understand that no one can narrate the inner state of his life experiences. The companions of the prophet, his family members cannot narrate how he was feeling while performing his worshipful acts.
Let’s say someone decides that he is going to follow the hadith narrations to live a perfect life according to the tradition of the prophet (pbuh). He reads and physically applies the hadith which is good. However, what is usually missed in the hadith narrations is the spiritual experience of the prophet (pbuh). What was the prophet of God feeling while he was eating, fasting, praying. For example, fasting cannot only be not eating and drinking. There are many other aspects such as the fasting of our thoughts, our intentions, our behaviors. A human being is full of emotions so the physical action must be combined with the feelings and emotions.
The hadith narrations cannot narrate the feelings and emotional state of the prophet (pbuh). For that, we must refer to other teachings of the Qur’an which explain the human spiritual life, relationship with the creation, giving beings their due rights. Almost all of the narrations of the prophets and their struggles with hostilities teach believers the states of mind and emotions they should embody while living out their religious beliefs.The Qur’an’s depictions, promises, and warnings of Paradise and Hell provide a spiritual training that educates and disciplines the reader’s inner disposition.
Let’s take the example of human relationship with the sun, one of the elements in the universe. A believer cannot say that the sun is the source of light but it is a sign (ayah) demonstrating God’s Mercy, Compassion, Knowledge, and Wisdom to us. A human being can understand that someone knowledgeable has arranged the sun, the moon, and all other beings in the universe with infinite Wisdom. Although we physically interact with the universe, we also get spiritual feelings and emotional experiences through them.
In the above verse وَلَا تَطْغَوْا۟ فِيهِ (but do not overstep the bounds…” ) reminds us that we should not transgress the right of the sun to be a sign to its Creator by claiming that It is a star formed by the collapse of massive clouds of gas and dust under their own gravity.
One may ask, how can they understand the Qur’an as the prophet (pbuh) did or even close to it. Is that really possible?
There are principles of studying the Qur’an that involve many different areas, the sciences of the Quran. One has to have a deep understanding of the Qur’anic Arabic. Many serious scholars have spent years investigating and studying the Qur’an through different aspects. For example, one letter having a “haraka”, short vowel placed above or below a letter can completely change the meaning of the word and the phrase. One has to have a deep understanding of the Qur’anic Arabic grammar, rhetorics and rules. Nothing is arbitrary in the Qur’an. No one can interpret arbitrarily. The language is completely different from what is spoken commonly in all Arabic speaking countries nowadays.
For example, one has a condition which requires them to see a specialized doctor. Can this person ignore the doctor’s advice and claim that he is a self-sufficient person; he does not need to consult an expert? ? If a sick person is not specialized in the field of his sickness, he cannot just decide for himself, make things up even if he himself is a doctor specialized in another field of medical studies. The specialized doctor has the knowledge and skills to determine the correct approach.
For the benefit of our worldly life, we always seek experts but when it comes to religion, we fail. Unfortunately when it comes to religion, it becomes very cheap and we become a great man without any knowledge. One may say that he can decide for himself. Yes, you can decide and interpret the Quran as you want. You can also interpret the hadith as you want by taking the risk of misleading yourself. However, there are rules in the language of the Qur’an. We have to be very careful when it comes to religion. One should not just interpret the verses, or hadith narrations according to their views, that would be a contradiction to what they do in their worldly life by seeking experts. Even if we have something as simple as a small electrical issue in our house we do not dare to repair it by ourselves and ask an expert electrician to do the repair. We need to consult the experts, views of other scholars, read the commentaries and other works on any matter related to understanding the Qur’anic message and Hadith applications in our lives.
Many people study Arabic for 40 years and yet they don’t claim that they know Arabic well enough, particularly Quranic Arabic. They study multiple volumes referencing each word to make sense of it. Even after studying over 40 years, they cannot claim to have understood everything. The Qur’an cannot be understood by simple dictionary meanings.
For example, some middle school students studied physics in their class. After the semester, they say that they know physics. Do they know all of Physics? However, if one goes to a professor and asks him about physics. The professor would ask which area or part of physics the question is about and if it fits within their area of specialty. If it doesn’t he would advise some other expert who would have the specialty that the person is looking for. We can understand that after all that studying the professor doesn’t claim to know physics as the middle schoolers claimed to know. Similarly, when it comes to the Qur’an and the prophetic narrations, we have to be careful. We have to spend time studying seriously, and refer to scholarly work to benefit from their expertise.