How to study the QURAN
The Key Test of interpretation: Consistency:
In interpreting a verse of the Quran, it is to be borne in mind that the interpretation has to be consistent with all other verses on the subject.
If an interpretation makes the Quran inconsistent, it must be rejected. The Quran declares that there is no inconsistency in the Quran, therefore for a believer that should be the parameter in interpretation.
3. Sura al-Imran, Medina 89
The Quranic Text & Ali’s Version:
هُوَ
الَّذِيَ أَنزَلَ
عَلَيْكَ الْكِتَابَ
مِنْهُ آيَاتٌ
مُّحْكَمَاتٌ...
3:7. He it is Who has sent down to thee the Book: in it are verses basic or fundamental (of established meaning);
...هُنَّ أُمُّ الْكِتَابِ وَأُخَرُ مُتَشَابِهَاتٌ ...
they are the foundation of the Book: others are allegorical.
C347. This passage gives us an important clue to the interpretation of the Holy Quran. Broadly speaking it may be divided into two portions, not given separately, but intermingled: viz.
1. the nucleus or foundation of the Book, literally "the mother of the Book".
2. the part which is not entirely clear.
It is very fascinating to take up the latter, and exercise our ingenuity about its meaning, but it refers to such profound matters that are beyond human language and though people of wisdom may get some light from it, no one should be dogmatic, as the final meaning is known to Allah alone.
The Commentators usually understand the verses "of established meaning" (muhkam) to refer to the categorical orders of the Shariah (or the Law), which are plain to everyone's understanding. But perhaps the meaning is wider:
- the "mother of the Book" must include the very foundation on which all Law rests, the essence of Allah's Message, as distinguished from the various illustrative parables, allegories, and ordinances. (R).
...فَأَمَّا الَّذِينَ في قُلُوبِهِمْ زَيْغٌ فَيَتَّبِعُونَ مَا تَشَابَهَ ...
But those in whose hearts is perversity follow the part there of that is allegorical,
...مِنْهُ ابْتِغَاء الْفِتْنَةِ وَابْتِغَاء تَأْوِيلِهِ ...
seeking discord, and searching for its hidden meanings,
...وَمَا يَعْلَمُ تَأْوِيلَهُ إِلاَّ اللّهُ ...
but no one knows its hidden meanings except Allah
...وَالرَّاسِخُونَ فِي الْعِلْمِ يَقُولُونَ ...
and those who are firmly grounded in knowledge say:
C348. One reading, rejected by the majority of Commentators, but accepted by Mujahid and others, would not make a break at the point here marked Waq Lazim, but would run the two sentences together.
In that case the construction would run:
"No one knows its hidden meanings except Allah and those who are firm in knowledge. They say", etc.
... آمَنَّا بِهِ كُلٌّ مِّنْ عِندِ رَبِّنَا...
"We believe in the Book; the whole of it is from our Lord;"
...وَمَا يَذَّكَّرُ إِلاَّ أُوْلُواْ الألْبَابِ ﴿٧﴾
and none will grasp the Message except men of understanding.
Asad’s Version:
[3.7] He it is Who has sent down to thee the Book: In it are verses basic or fundamental (of established meaning); they are the foundation of the Book: others are allegorical. But those in whose hearts is perversity follow the part thereof that is allegorical, seeking discord, and searching for its hidden meanings, but no one knows its hidden meanings except Allah. And those who are firmly grounded in knowledge say: "We believe in the Book; the whole of it is from our Lord:" and none will grasp the Message except men of understanding.
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7. Sura al-Araf
The Quranic Text & Ali’s Version:
وَإِذَا
قُرِىءَ الْقُرْآنُ
فَاسْتَمِعُواْ
لَهُ وَأَنصِتُواْ
لَعَلَّكُمْ
تُرْحَمُونَ
﴿٢٠٤﴾
7:204. When the Qur'án is read, listen to it with attention, and hold your peace:
that ye may receive Mercy.
وَاذْكُر
رَّبَّكَ فِي
نَفْسِكَ تَضَرُّعاً
وَخِيفَةً...
7:205. And do thou (O reader!) bring thy Lord to remembrance in thy (very) soul, with humility and in reverence,
...وَدُونَ الْجَهْرِ مِنَ الْقَوْلِ بِالْغُدُوِّ وَالآصَالِ...
without loudness in words, in the mornings and evenings;
...وَلاَ تَكُن مِّنَ الْغَافِلِينَ ﴿٢٠٥﴾
and be not thou of those who are unheedful.
Asad’s Version:
7: 204 Hence, when the Quran is voiced hearken unto it, and listen in silence, so that you might be graced with [God’s] mercy.”
7: 205 And bethink yourself of your Sustainer humbly and with awe, and without raising your voice, at morning and at evening; and do not allow yourself to be heedless.
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12. Yusuf (Joseph)
The Quranic Text & Ali’s Version:
إِنَّا
أَنزَلْنَاهُ
قُرْآنًا
عَرَبِيًّا
لَّعَلَّكُمْ
تَعْقِلُونَ ﴿٢﴾
12:2. We have sent it down as an Arabic Qur'án, in order that ye may learn wisdom.
C1630. Quran means:
something
- to be read, or
- recited, or
- proclaimed.
It may apply to a verse, or a Surah, or to the whole Book of Revelation.
Other versions:
12: 2
Asad Behold, We have bestowed it from on high as a discourse in the Arabic tongue, so that you might encompass it with your reason.
Pickthall Lo! We have revealed it, a Lecture in Arabic, that ye may understand.
Transliteration Inna_ anzalna_hu qur'a_nan 'arabiyyal la'allakum ta'qila_n(a).
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15.Surah Al Hijr
The Quranic Text & Ali’s Version:
1. Alif Lam Ra.
C1932. For these mystic letters, see Introduction to Surah 10.
...تِلْكَ آيَاتُ الْكِتَابِ ...
These are the Ayats of Revelation --
... وَقُرْآنٍ مُّبِينٍ ﴿١﴾
of a Qur'án that makes things clear.
C1934. Note how appropriately the different phrases in which the Quran is characterized bring out its different aspects as a Revelation.
Let us just consider the phrases used at the beginning of the six Alif Lam Mim Surahs of which this is the last in order of arrangement.
- In 10:1 we read, "Ayats (or verses or Signs) of the Book of Wisdom",
the theme being the wonders of Allah's creation, and its relation to His Revelation.
- In 11:1 we read, "a Book, with verses basic or fundamental, further explained in detail":
the theme is Allah's Justice and punishment, to preserve the fundamental scheme of His Laws.
- In 12:1 we read, "The Symbols verses of the Perspicuous Book";
the wonderful unfolding of Allah's Plan is explained in Joseph's story.
- In 13:1 we read, "The Signs (or verses) of the Book":
the contrasts in the modes of Allah's Revelation and its reception by man are pointed out, but not illustrated by detailed examples as in Joseph's perspicuous story.
- In 14:1 we read, "A Book revealed to lead out of darkness into light":
the theme being Abraham's prayer for man to be rescued from the darkness of false worship into the light of Unity.
- Here, in 15:1 we read, "Ayats (or verses) of Revelation,-of a Quran that makes things clear (or perspicuous)":
the theme being an explanation of evil, and how Allah's Truth is protected from it.
Other versions:
15: 1
Asad These are Messages of revelation – of a discourse clear in itself and clearly showing the truth.
Pickthall Alif. Lam. Ra. These are verses of the Scripture and a plain Reading.
Transliteration Alif La_m Ra_, tilka a_ya_tul kita_bi wa qur'a_nim mubin(in).
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The Quranic Text & Ali’s Version:
وَتِلْكَ
الْأَمْثَالُ
نَضْرِبُهَا
لِلنَّاسِ...
29:43. And such are the Parables We set for mankind,
...وَمَا يَعْقِلُهَا إِلَّا الْعَالِمُونَ ﴿٤٣﴾
but only those understand them who have Knowledge.
C3469. Parables seem simple things, but their profound meaning and application can only be understood by those who seek knowledge and by Allah's grace attain it.
Asad’s Version:
29: 43 And so We propound these parables unto man: but none can grasp their innermost meaning save those who are aware. Asad note: 38,
29: 43 ……….but only those understand them who have knowledge. Ali
39.Az-Zumar (The Throngs)
Mecca Period 59 [75 verses]
The Quranic Text & Ali’s Version:
وَالَّذِينَ
اجْتَنَبُوا
الطَّاغُوتَ
أَن
يَعْبُدُوهَا
وَأَنَابُوا
إِلَى
اللَّهِ
لَهُمُ
الْبُشْرَى...
39: 17. Those who eschew Evil -- and fall not into its worship -- and turn to Allah (in repentance) -- for them is Good News:
... فَبَشِّرْ عِبَادِ ﴿١٧﴾
so announce the Good News to My Servants --
الَّذِينَ
يَسْتَمِعُونَ
الْقَوْلَ
فَيَتَّبِعُونَ
أَحْسَنَهُ...
39:18. Those who listen to the Word, and follow the best (meaning) in it:
C4269. The Commentators construe this clause in two alternative ways.
1. If "word" be taken as any word, the clause would mean that good men listen to all that is said and choose the best of it.
2. If "word" be taken to mean Allah's Word, it would mean that they should listen reverently to it, and where permissive and alternative courses are allowed for those who are not strong enough to follow the higher course, those "endued with understanding" should prefer to attempt the higher course of conduct.
For example, it is permitted (within limits) to punish those who wrong us, but the nobler course is to repel evil with good (23:96): we should try to follow the nobler course.
I prefer the latter construction: it accords better with my interpretation of the last verse: see n. 4268.
... أُوْلَئِكَ الَّذِينَ هَدَاهُمُ اللَّهُ...
those are the ones whom Allah has guided,
... وَأُوْلَئِكَ هُمْ أُوْلُوا الْأَلْبَابِ ﴿١٨﴾
and those are the ones endued with understanding.
Asad’s Version:
(39:17) seeing that for those who shun the powers of evil lest they [be tempted to] worship them, 20 and turn unto God instead, there is the glad tiding [of happiness in the life to come]. 21 Give, then, this glad tiding to [those of] My servants
(39:18) who listen [closely] to all that is said, and follow the best of it: 22 [for] it is they whom God has graced with His guidance, and it is they who are [truly] endowed with insight!
[[Asad’s notes - 20 For my rendering of at-taghut as "powers of evil", see surah 2, note 250. In the present context, this term apparently circumscribes the seductive force of certain evil ambitions or desires - like striving after power for its own sake, acquisition of wealth by exploiting one's fellow-beings, social advancement by all manner of immoral means, and so forth - any of which may cause man to lose all spiritual orientation, and to be enslaved by his passions.
21 Cf. 10:62-64.
22 According to Razi, this describes people who examine every religious proposition (in the widest sense of this term) in the light of their own reason, accepting that which their mind finds to be valid or possible, and rejecting all that does not measure up to the test of reason. In Razi's words, the above verse expresses "a praise and commendation of following the evidence supplied by one's reason (hujjat al-'aql), and of reaching one's conclusions in accordance with [the results of] critical examination (nazar) and logical inference (istidlal)." A somewhat similar view is advanced, albeit
in simpler terms, by Tabari. ]]
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