Shabeer Ahmad Lone
“And We sent down to you the Book as clarification for all things and as guidance and mercy and good tidings .” (Surah An-Nahl, 16:89)
“He it is who has sent down to you the Book; in it are verses that are precise-they are the foundation of the Book- and others ambiguous. As for those in whose hearts is deviation, they will follow that of it which is ambiguous, seeking discord and seeking an interpretation. But no one knows its true interpretation except Allah. And those firm in knowledge say, ‘We believe in it; all of it is from our Lord.’ And no one will be reminded except those of understanding.” (Surah Aal-e-Imran, 3:7)
“Indeed, in the creation of the heavens and the earth, and the alternation of the night and the day, are signs for those of understanding. Who remember Allah while standing or sitting or [lying] on their sides and give thought to the creation of the heavens and the earth, [saying], ‘Our Lord, You did not create this aimlessly; exalted are You [above such a thing]; then protect us from the punishment of the Fire.'” (Surah Aal-E-Imran, 3:190-191)
“He gives wisdom to whom He wills, and whoever has been given wisdom has certainly been given much good. And none will remember except those of understanding.”
(Surah Al-Baqarah, 2:269)
“It is He who has sent among the unlettered a Messenger (pbuh)from themselves reciting to them His verses, purifying them and teaching them the Book and wisdom—although they were before in clear error.”
(Surah Al-Jumu’ah, 62:2)
“And We did not create the heaven and the earth and everything between them in play. We did not create them except in truth, but most of them do not understand.” (Surah Ad-Dukhan, 44:38-39)
“And He taught Adam the names—all of them. Then He showed them to the angels and said, ‘Inform Me of the names of these, if you are truthful.'” (Surah Al-Baqarah, 2:31)
“Indeed, Allah commands you to render trusts to whom they are due and when you judge between people to judge with justice. Excellent is that which Allah instructs you. Indeed, Allah is ever Hearing and Seeing.” (Surah An-Nisa, 4:58)
“And of His signs is that He created you from dust; then, suddenly you are human beings dispersing. And of His signs is that He created for you from yourselves mates that you may find tranquility in them; and He placed between you affection and mercy.” (Surah Ar-Rum, 30:20-21)
“O mankind, We have created you from a male and a female and made you peoples and tribes that you may know one another. Indeed, the most noble of you in the sight of Allah is the most righteous of you. Indeed, Allah is Knowing and Acquainted.”
(Surah Al-Hujurat, 49:13)
“Say, ‘O My servants who have transgressed against themselves [by sinning], do not despair of the mercy of Allah. Indeed, Allah forgives all sins. Indeed, it is He who is the Forgiving, the Merciful.'” (Surah Az-Zumar, 39:53)
The Quran, with its boundless layers of wisdom, transcends the limitations of time and space, offering not just intellectual, spiritual, moral and practical guidance but a profound spectrum of legacy that has the power to illuminate the human mind, heart, intellect, soul and spirit and challenge the very fabric of human understanding with boundless enlightenment, wisdom and awe.It is not a static text confined to a single historical moment, but a dynamic and ever-evolving message that speaks to the perennial questions of existence, ethics, and the divine. Its verses, intricately woven with metaphors, paradoxes, and divine wisdom, invite humanity into a dialogue that spans not just across cultures and eras but also within the individual consciousness. The Quran’s transcendence is realized in its extraordinary capacity to offer both an inward journey of self-discovery and an outward journey of social and cosmic harmony. It challenges us to confront the deepest questions of our existence while offering profound clarity on issues such as justice, governance, gender, morality and spirituality. The multiplicity of interpretive traditions surrounding the Quran, from classical tafsir to modern reformist and feminist exegesis, reveals its timeless relevance, showing how its wisdom can be adapted to the changing needs of society, politics, economics and global challenges. At its core, the Quran represents the ultimate convergence of the spiritual and the intellectual, offering a pathway that is at once timeless and ever-relevant, inviting humanity to seek truth not only in the text but within themselves, and in their relationship with the divine and with one another. From the earliest transmitted interpretations to the gender-sensitive and pluralistic readings of the 21st century, Quranic tafsir reveals a mosaic of approaches that testify to its timeless relevance and universal appeal.
The earliest tafsir emerged in the milieu of the Prophet Muhammad’s (pbuh)companions, such as Ibn Abbas, who is often referred to as “Tarjuman al-Quran” (Interpreter of the Quran). This era was characterized by tafsir bi’l-ma’thur, which relied on Prophetic traditions, sayings of the companions, and the occasions of revelation. Such interpretations were deeply contextual, aiming to elucidate verses in light of their immediate historical and linguistic milieu. For instance, the Quranic prohibition against riba (usury) is often contextualized within the exploitative economic practices of pre-Islamic Arabia. Early interpreters emphasized the Quran’s ethical stance, portraying these verses as a call for justice and balance rather than merely a legal prohibition. Such insights underscore the Quran’s ability to transcend its immediate context, offering universal moral principles.
The classical period of Quranic tafsir, spanning from the 9th to the 13th centuries, represents a zenith of intellectual synthesis. Al-Tabari’s monumental Jami’ al-Bayan epitomizes this era’s reliance on transmitted traditions, offering a meticulous compilation of opinions from the Prophet’s(pbuh) companions and successors. In contrast, Fakhr al-Din al-Razi’s Mafatih al-Ghayb ventures into rationalist philosophy, astronomy, and metaphysics, reflecting a broader engagement with intellectual currents of his time. A rare insight emerges from Al-Razi’s interpretation of Quranic cosmology. For example, his reading of the verse, “And the heavens We constructed with strength, and indeed, We are [its] expander” (51:47), delves into astronomical phenomena, aligning Quranic descriptions with evolving scientific knowledge. Such exegesis showcases the Quran’s engagement with reason and its capacity to inspire intellectual exploration beyond its historical confines.
The Sufi tradition brought a transformative lens to Quranic interpretation, emphasizing its esoteric dimensions. Mystical interpreters like Ibn Arabi, Jalal al-Din Rumi and Al-Ghazali viewed the Quran as a living dialogue with divine realities, where the apparent meanings of the verses unveiled profound spiritual truths. Ibn Arabi’s interpretation of “And He taught Adam the names-all of them” (2:31) exemplifies the mystical approach. He interpreted the “names” as divine attributes, suggesting that humanity’s ultimate purpose lies in reflecting these attributes through spiritual perfection. Rumi, on the other hand, often employed poetry to elucidate Quranic themes. His reflections on the verse “Verily, with hardship comes ease” (94:6) highlight the transformative nature of suffering as a pathway to divine enlightenment. These mystical approaches enrich the Quranic tradition by inviting readers into an intimate relationship with the divine. Al-Ghazali’s tafseerAl-Ghazali’s most prominent work of tafseer is titled “Al-Mistafa” (المستصفى). provides a holistic approach to Quranic exegesis, blending intellectual rigor with spiritual insight. His work remains a foundational reference for those seeking to understand the Quran not just as a text but as a living guide to personal and societal transformation.His insights into Quranic interpretation are often interwoven within his broader works on theology, ethics, and mysticism. Al-Ghazali’s tafseer, like his other works, focuses on the internal spiritual and philosophical meanings of the Quran rather than providing a detailed, systematic exegesis of the entire text.
The challenges posed by modernity catalyzed a shift in Quranic hermeneutics, with reformist scholars emphasizing the text’s dynamic and progressive potential. Muhammad Abduh, Sayyid Qutb, and Fazlur Rahman stand out as key figures in this transformative era. Fazlur Rahman’s “double movement” methodology is particularly enlightening. By situating Quranic verses within their historical context and then deriving universal principles, Rahman presented the Quran as both contextually grounded and eternally relevant. His analysis of the verse, “Indeed, Allah commands you to render trusts to whom they are due” (4:58), illustrates the Quran’s emphasis on justice and governance, principles that resonate with contemporary notions of ethical accountability. Similarly, Sayyid Qutb’s revolutionary exegesis frames the Quran as a guide for societal transformation. His commentary on “Indeed, Allah will not change the condition of a people until they change what is in themselves” (13:11) underscores the Quran’s call for self-reform as a prelude to social change. These reformist readings reflect the Quran’s adaptability to modern challenges, portraying it as a source of ethical and spiritual resilience.
Scientific Quranic tafaseer across periods reveal a profound interplay between divine revelation and humanity’s understanding of the natural world. Early scholars like Al-Biruni and Ibn Sina integrated Quranic reflections with empirical observation, particularly in cosmology and geography, highlighting a synergy between scripture and science. Later classical works, such as Tafsir al-Jassas and Al-Kashaf, included contemplations on natural phenomena like embryology, astronomy, and hydrology, albeit framed within the context of their era’s knowledge systems.
The modern era marked a significant shift as thinkers like Muhammad Abduh and Sayyid Qutb emphasized the Quran’s alignment with emerging scientific discoveries, showcasing verses on the cosmos, biological processes, and ecological systems as evidence of divine prescience. For instance, the Quran’s references to the origins of the universe (Surah Al-Anbiya, 21:30), its expansion (Surah Adh-Dhariyat, 51:47), and the stages of embryonic development (Surah Al-Mu’minun, 23:12-14) have been interpreted as remarkably consistent with modern scientific understandings.
In contemporary times, scholars like Maurice Bucaille analyzed the Quran through a scientific lens, presenting it as prescient and aligning with advanced knowledge in cosmology, biology, and environmental science. Observations of the water cycle (Surah Az-Zumar, 39:21) and ecological balance (Surah Ar-Rahman, 55:7-8) reflect not only an understanding of natural processes but also ethical imperatives regarding sustainability.
While such interpretations demonstrate the Quran’s remarkable relevance across ages, they also raise important questions about the limits of aligning divine wisdom strictly with temporal scientific paradigms, emphasizing the need for a balanced, reflexive approach that honors both the text’s spiritual essence and its engagement with human intellect.
The late 20th and early 21st centuries have seen the emergence of tafsir that foregrounds inclusivity, gender justice, and interfaith harmony. Scholars like Amina Wadud and Asma Barlas have challenged patriarchal interpretations of the Quran, highlighting its egalitarian ethos. Wadud’s reinterpretation of the verse, “And they [women] have rights similar to those [of men] over them according to what is equitable” (2:228), underscores the Quran’s affirmation of gender parity. Such readings not only enrich our understanding of the Quran’s ethical framework but also provide a counter-narrative to restrictive interpretations. Pluralistic exegeses, as championed by Farid Esack, emphasize the Quran’s recognition of religious diversity. His analysis of “For you is your religion, and for me is my religion” (109:6) highlights the Quran’s endorsement of peaceful coexistence, offering a compelling vision of interfaith harmony.
Across these interpretive traditions, several rare findings stand out: The Quran’s Linguistic Elasticity: Its unparalleled use of metaphors, such as light (nur) and darkness (zulumat), enables interpretations that resonate across intellectual and emotional domains. Reason and Revelation: The Quran’s encouragement of rational inquiry, as exemplified by Al-Razi and reformist scholars, bridges the gap between faith and reason. Spiritual Universality: Mystical exegeses highlight the Quran’s role as a guide to self-transcendence and divine love. Dynamic Relevance: Reformist readings underscore the Quran’s timeless applicability, addressing modern issues like justice and pluralism.
While the works of Persian exegetes share a common goal of elucidating the Quranic text, their methodologies and findings offer distinctive and critical contrasts. For example, while Al-Mizan by Tabatabai is philosophical and intellectual in nature, engaging with Western philosophical thought, Ruh-ul-Ma’ani by Alusi focuses more on reconciling legalistic and mystical interpretations, making it a valuable resource for those seeking balance. Similarly, Baqir’s Tafseer-e-Fath stands out for its integration of spiritual, ethical, and legal perspectives, drawing attention to the societal implications of the Quran. In contrast, Nu’mani’s Al-Tafseer al-Nu’mani emphasizes esoteric spirituality and the metaphysical aspects of the Quran, offering insights that focus on the personal and mystical connection between the believer and the divine. Collectively, these tafaseer offer profound, rare insights into the Quranic text, enriching the intellectual tradition with their unique approaches. Persian tafsir, with its diverse intellectual and spiritual perspectives, represents a critical part of Islamic hermeneutics, offering deep reflections on the divine wisdom embedded in the Quran. These tafaseer remain timeless sources of guidance, illustrating the Quran’s relevance across different periods and contexts.
Asian or in the subcontinent, Tafaseer such as Tarjumal al-Quran by Abul Kalam Azad, Tafheemul Quran by Syed Maududi, Tadabarul Quran by Amin Ahsan Islahi, Tazkiraul Quran by Wahiduddin Khan, Bayanul Quran by Ashraf Ali Thanvi, and Ruhul Bayaan by Ismail Dehlavi, present diverse and compelling insights into Quranic interpretation, shaped by the socio-political and intellectual contexts of their times. Azad’s tafsir uniquely blends modernity with traditionalism, offering a synthesis of spiritual and political thought, particularly relevant during India’s colonial struggle. Maududi’s Tafheemul Quran, heavily influenced by his political activism, highlights the Quran’s potential to guide the establishment of an Islamic state, offering rare insights into Islamic governance and justice. Islahi’s Tadabarul Quran emphasizes internal reflection, presenting the Quran not just as a legal text but as a guide for holistic living, urging readers to adapt its message to modern challenges. In contrast, Wahiduddin Khan’s Tazkiraul Quran offers spiritual clarity and simplicity, focusing on the Quran’s moral teachings and their practical application in daily life. Thanvi’s Bayanul Quran stands out for its balanced approach, advocating moderation and ethics in personal and social matters, while Dehlavi’s Ruhul Bayaan emphasizes the Quran’s theological depth and internal coherence, making a rare contribution to understanding the Quran’s literary and rhetorical excellence.
Comparative and critical study of tafseer also reveals the influence of external intellectual traditions on Islamic exegesis. Greek philosophy, Persian mysticism, and Indian metaphysics, among others, have all left their imprints on Quranic interpretation. This synthesis reflects the universality of the Quran and its ability to absorb and transform external knowledge while remaining rooted in its divine essence. It challenges contemporary readers to embrace a broader, more inclusive approach to learning and engagement with the sacred text.
At its core, the comparative study of Quranic tafaseer offers timeless insights into the dynamic relationship between the divine and the human. It affirms that the Quran, as a living text, speaks to every heart and mind, regardless of era or context. Its interpretations, shaped by the diverse intellects and contexts of its interpreters, remind us of the infinite depth and universality of divine wisdom. Tafseer is not merely an academic exercise; it is a spiritual and intellectual journey that connects humanity to its Creator and to one another.
Through the lenses of comparative and critical commentary, the Quran emerges as a timeless and boundless source of enlightenment, capable of addressing the intellectual, spiritual, and practical needs of humanity. The rare and enriching findings from this field challenge us to approach the Quran not as a static text confined to the past but as a living revelation, continually guiding, inspiring, and transforming us across the epochs of history. The insights gleaned from tafaseer encourage humility, openness, and an unyielding commitment to truth, qualities that are as essential for the individual seeker as they are for the collective progress of humanity.
Collectively, these tafaseer provide a profound, dynamic range of insights into the Quranic text, offering not just theological depth but practical, socio-political, and ethical guidance. They reflect the evolving intellectual landscape of the Muslim world, from colonial resistance to modern Islamic activism, spiritual enlightenment, and literary analysis, demonstrating how Quranic exegesis adapts to the needs and contexts of each era while maintaining the timelessness of its message.
The Quran’s exegetical tradition is not simply a series of intellectual exercises, but a continuous and dynamic dialogue between the sacred and the human, between divine revelation and the complexity of human experience. This evolving tradition, enriched by centuries of scholarship and contemplation, shows how the Quran speaks not just to the historical and immediate but to the eternal and universal. While early tafsir focused on elucidating the Quran’s meanings through the lens of its socio-historical context, modern interpretations broaden this horizon, demonstrating the Quran’s profound ability to respond to contemporary concerns while remaining grounded in its spiritual roots. Whether explored through the lens of rational inquiry, mystical reflection, feminist critique, or political activism, the Quran continues to be a source of rare critical insights that challenge and inspire. For instance, contemporary scholars like Amina Wadud and Farid Esack have highlighted how the Quran, when understood through a gender-sensitive and pluralistic lens, calls for a vision of justice and equality that resonates with the deepest moral aspirations of modern society. This capacity for reinterpretation and relevance underscores the Quran’s infinite dimensions, showing that it is not simply a repository of ancient wisdom, but a living text that transforms those who engage with it. In this process of interpretation, the Quran teaches us not only about the divine but about the human condition, revealing deep insights into our relationship with the cosmos, our social structures, and our capacity for moral and spiritual growth. The Quran, therefore, is not merely a religious text but a critical framework for understanding humanity’s place in the world, offering transformative potential for the individual and society alike. As we continue to engage with its message, we realize that the Quran is an inexhaustible source of wisdom that is, paradoxically, both ancient and eternally new, timeless and deeply responsive to the unfolding needs of the humanity.
Author can be mailed at Shabirahmed.lone003@gmail.com
