The Fraught Of Literal Interpretations

 The Fraught of Literal Interpretations

Excerpt #27 from my book:  Qur’an, Hadith, and Hikayat:  Exercises In Critical Thinking.

October 19, 2025

 

The Qur’an is not a book in the traditional sense, and Prophet Muhammad, s.a.w., was not its “author” as per Islamic theology. It is a compilation of God’s revelations dispensed over a span of about 23 years to the Prophet. Meaning, the message was necessarily expressed in the language and context of the time. Stated differently, those same words and imageries that had meant or evoked certain things and emotions to those ancient desert Bedouin of the 7th Century would necessarily be different to a 21^st Century Malay fisherman in tropical Malaysia. It is the failure to appreciate this central reality that leads to many misunderstandings.

 

         Those ancient revelations had of necessity be expressed in the existing language of the Arabs, or what Shahab Ahmed referred to in his book, What Is Islam? The Importance of Being Islamic, as the “pre-text.” That would be in addition to the “con-text” of the revelation. In pre-text the word “poetry” was derogatory, with poets using their talent to belittle and denigrate others. Today, poets are held in high esteem, and their words inspire us. The Qur’an itself is very poetic.

 

         That the same word could convey very different or even opposite meanings based on usage, accent, or tone is self-evident. A simple “I love you!” uttered with a tone of heavy sarcasm means the very opposite, even if you do not add “What more do you want!” With text we would discern such subtleties with careful reading and noting the contexts, as well as the imageries and metaphors employed.

 

         With the Qur’an, at the most elementary is simple recitation (tilawah) with the emphasis on pronunciation and phrasing (tajweed). Hence the remarkable similarities when the Qur’an is recited by a Saudi, Pakistani, or Southern Texan. Next is tafseer (interpretations). Those ancient scholars had done a sterling job in making the Holy Texts relevant and alive to their societies. However, theirs were very different from ours both in nature as well as the challenges they faced. Blindly accepting the wisdom of the ancients would not do us or them justice. Those ancient scholars had warned us of the dangers of taqlid (blind imitation) and instead emphasized tajdid (renewal and reform). The latter would require considerable exertion and much courage. 

 

         I am reminded of the Catholic priest sent to Canada’s Arctic. On his first sermon he was full of fire and brimstone, warning his flock of the punishment in Hell for those who would transgress God’s warnings. Imagine the priest’s horror when the very next morning his congregation was thoroughly enjoying themselves, doing the very depraved acts he had earlier warned them against. When asked, they responded, “But Father! We want to go to that place where the Big Hot Fire burns all the time!”

         

         In the frozen tundra, an eternal burning fire is a heavenly blessing. The danger of literal versus metaphorical! A caution to those who are smugly satisfied with regurgitating the words of past luminaries. 

 

         This brings up the third and most important element in reading the Qur’an, tadabbur. Making those holy texts meaningful and relevant to our daily lives. That is the challenge.

 

         I am reminded of an incident during my school days with a non-Muslim teacher. He quoted a verse purportedly taken from the Qur’an that states, according to him, Muslims should not befriend non-Muslims. He asked me whether I believed that. I replied without any hesitation with an emphatic “No!”

 

         He was stunned. “You mean you do not believe the Qur’an?” he taunted me.

 

         I reaffirmed that I did not believe that or more correctly his statement.

 

         “You are a Muslim, aren’t you?” he badgered me. I stood my ground.

 

         Soon word spread quickly, greased by this teacher, that there was a Muslim boy who did not believe in the Qur’an. To say that I was discomfited would be a severe understatement.

 

         The next day I was summoned to another class taught by this same teacher. As I arrived, I was greeted by hostile stares, made worse by the fact this was the “D” class. Malaysian schools stream their students academically. The D class was filled as expected with jocks, their stares most intimidating. I was a heretic about to be thrown into a pond of agitated crocodiles.

 

         “This is the Muslim boy whom I told you earlier who does not believe in the Qur’an,” this teacher began.

 

         I felt the sudden heat from the penetrating rays of those students. Their looks said it all!

 

         He then proceeded with his earlier routine. I felt blank, staring ahead. When he finished, he triumphantly declared, “You see, there is a Muslim who does not believe in ....”

 

         I interrupted him. “I did not say that I do not believe in the Qur’an. I just do not believe your interpretation!”

 

         He was taken aback, his face red, eyes rolling, and lips quivering not knowing how to respond to my unexpected sharp impudent rebuttal. Challenging a teacher may be expected in an American classroom but not an Asian one.

 

         As neither he nor I understood Arabic, the matter stood there, a not-so-benign if not a clownish sophomoric Mexican standoff. Exasperated and not knowing how to respond, he dismissed me. I could have flown out as I felt so light, with that heavy burden off me and with the gush of uplifting adrenaline!

 

         Therein lies the problem. We are content with just memorizing the Qur’an and hadith. Granted, when the Qur’an is beautifully recited, it brings tears to the faithful, much like a well-executed aria even to the tone deaf and illiterate in Italian.

 

         It is sad that Islam is being taught, practiced, and propagated thus in much of the Muslim world. Worse, we are satisfied with that. There is a special place in Hell for those who dare question, we are constantly being reminded. That would be akin to questioning the faith itself. It is this that discourages Muslims from thinking, critically or otherwise, when reading the Qur’an and hadith, as well as with everything else.

Next:  Excerpt #28:  Taqlid (Obedience) and Tajdid (Renewal)