Understanding the Qur'an

Few books, if any, caused as much turmoil and bloodshed than the Qur’an, especially in relation to the quest to understand its text.

Some billion Muslims across the Globe regard the Qur’an to be the uncreated Word of God that existed since eternity. Any scholarly attempts to understand the Qur’an, within its cultural and historical settings, have traditionally attracted accusations of blasphemy within the abode of Islam.

The case of Egyptian national Nasr Hamid Abu Zeid, who lives in exile in Holland, is a case in point. His attempt to present a new contextual understanding of the Qur’an, as a text, saw him being branded an apostate, an accusation that traditionally entails a penalty of death.

Yet, a true understanding of the Qur’an presupposes an understanding of the 7th century Arab nomads’ culture and world-view. Imagery in the Qur’an, for instance, belongs to the simplistic world-view of the Arabs and can only be understood in an allegorical manner and not literally, as has been the case.

On another level, the Qur’an also mirrors the failure of the Arabs of the 7th century to develop a sophisticated interpretation of the cosmos. The universe, according to the Arab recipients of the Qur’an, was dominated by Jinns or spirits: a belief which persists in the Qur’an.

The Qur’an, which was revealed over the period of some 23 years, is a reflection of the changing circumstances and needs of the Muslim community at the time. The changes in the style, content and moral teachings of the Qur’an, over the period of the revelation, can only be understood to mean that changing conditions entail a change in legal injunctions.

Last, but not least, the unsystematic arrangement of the verses of the Qur’an and the unintelligible Arabic language of some of its verses represent another challenge that any scholar has to contend with.

It is, thus, no surprise that the meaning of many passages of the Qur’an is, the Arabs hold, only known to God.