Do we need to change the Quran or do we need to change our understanding of the Quran? Ever since the emergence of Islam, the main controversy was the Quran. It started with Quraysh advocating that Muhammad (PBUH) is its author, to people in the modern era calling it a “backward” book not suitable for modernity. They claim that in order to progress, Muslims must forgo the teachings of the Quran. They view that the Quran is the anchor which hindered the advancement of the Muslim world. Where they see it as black and white, I see that there is a third route Muslims can take.
Many Muslims have read and heard that the advancement of science and technology in the West was due to the transfer of knowledge from the Muslim world in the so-called “Golden Age”. However, we fail to ask ourselves an important question: if the Quran is the enemy of material knowledge, how were the Muslims able to develop one of the most civilized and respected civilizations in human history? Have they forgone the teachings of the Quran in order to create all the scientific and technological advancement?
In order to answer such important questions, we must take a look at what the verses of the Quran advocate. From the very beginning, the first word to be revealed is “read”. Read in the name of your lord. This instruction came before all Islamic teachings, including the obligatory prayers. We also know that the Quran, although includes a legal framework for the Muslim community, it is not merely a legalistic book. On the contrary, many of the verses call for Muslims to reflect upon the creation of Allah and to “ponder upon them.” One of the more explicit verses in the Quran that portray the direct relationship of the study of Allah’s creation and knowledge are the verses in Surat Fatir (v. 35), which state:
Do you not see that Allah sends down rain from the sky, and We produce thereby fruits of varying colors? And in the mountains are tracts, white and red of varying shades and [some] extremely black. And among people and moving creatures and grazing livestock are various colors similarly. Only those fear Allah, from among His servants, who have knowledge. Indeed, Allah is Exalted in Might and Forgiving.
By having a thorough understanding of the workings of the universe, one cannot ignore the fact that it was created with utter detail and excellence. This fact should naturally lead to the questions that every philosopher tried to answer: Why are we here and what is our purpose.
Going back to the state of Muslims are in today, trying to defend a book we rarely pick up to read, the Quran does not need changing. However, we need to reassess the way we interpret the Quran. The interpretation of the Quran follows a certain methodology, as with any other subject of study, and one cannot claim to interpret the Quran without first having a firm understanding of the methodology of exegesis. That being said, the most important aspect of Quranic exegesis is to interpret the verses within their context. Understanding the Quran and the Sunnah of the Prophet without fully comprehending the context of certain verses and sayings can lead a person to arrive to the wrong conclusions. A simple example of this is “So woe to those who pray” in Chapter 107. Examining this verse without taking into consideration the following verse which is “[But] who are heedless of their prayer” can indicate that prayer is forbidden in Islam.
Thus, Muslims or even non-Muslims should assess the verses of the Quran within their context. First, they should understand the nature of the Surah. When was the Surah revealed? (Medina or Mecca) and why was the Surah revealed? These are some questions that enable us to understand the nature of the Surah. Secondly, it’s critical to reflect upon the place of the verse in the Surah. In other words, one should examine the preceding and following verses to comprehend the true meaning of the verse. Thirdly, and the most important step is to reflect upon the holistic message of the Quran. Meaning that if the Quran preaches mercy, cooperation and brotherhood, one should analyze the verses of the Quran under that light.
An interesting example of how decontextualizing verses can lead to wrong conclusions is the verse of the “sword”, which many critics claim that it advocates for the mass murder and extermination of the “infidels”. The verse, in Surat Al-Tawba states:
And when the sacred months have passed, then kill the polytheists wherever you find them and capture them and besiege them and sit in wait for them at every place of ambush. But if they should repent, establish prayer, and give zakah, let them [go] on their way. Indeed, Allah is Forgiving and Merciful.
If we do not apply the methodology discussed above and try to interpret the verse out of its context, we can certainly come to the conclusion that the verse truly calls for the complete annihilation of the ‘infidels”. However, when we apply the methodology discussed above, the process becomes much more complicated, relying on many aspects other than the verse in consideration. First, we have to understand the context of the Surah and the reason for its revelation. Surat Al-Tawbah was revealed before, during and after the Ghazwat Tabuk (the incursion of Tabuk). Knowing the rationale for revelation will lead us to study Ghazwat Tabuk in all its aspects; historical, cultural and religious. We must also understand where the Surah was revealed. Surat Al-Tawbah was revealed in Medina and is believed to be one of the last chapters to be revealed from the Quran. After we build the knowledge needed from a top-down approach, we have to understand the verses preceding and following the verse under consideration. Even after this thorough analysis, our conclusions are not eternal truth, they are up for discussion and disagreement.
Many scholars have interpreted this verse as a general verse that calls for the killing of all non-Muslims. For example, Ibn Kathir claims that this verse can be generalized, except next to the sacred mosque (The Kabaa). On the other hand, many contemporary scholars such as Al-Qaradawi, argue that this claim is unwarranted. He argues that this verse cannot be taken out of its context and made a general rule. Furthermore, claiming that this verse was revealed and virtually erased all other verses of the Quran which call for mercy and compassion to non-Muslims is also unwarranted.
Taking a step back from this analysis, the so-called verse of the “sword” was the fifth verse of the Surah. The preceding verses states:
And [it is] an announcement from Allah and His Messenger to the people on the day of the greater pilgrimage that Allah is disassociated from the disbelievers, and [so is] His Messenger. So if you repent, that is best for you; but if you turn away – then know that you will not cause failure to Allah . And give tidings to those who disbelieve of a painful punishment. Excepted are those with whom you made a treaty among the polytheists and then they have not been deficient toward you in anything or supported anyone against you; so complete for them their treaty until their term [has ended]. Indeed, Allah loves the righteous [who fear Him].
Clearly the verse indicates that the verse of the “sword” is only applicable to those polytheists who have breached their agreements with Muslims and/or assisted others against the Muslims. Moreover, Al-Qaradawi argues that this verse is directed at the polytheists of Quraysh, who have long broken their promises and assisted other groups against the Muslims. Specifically, “the” preceding the word “polytheists” in the verse, reveals that the verse is specifically addressing the polytheists of Quraysh.
Subsequently, the verse following the “sword” verse states that “If any one of the polytheists seeks your protection, then grant him protection so that he may hear the words of Allah. Then deliver him to his place of safety. That is because they are a people who do not know.” So, how can we reconcile the killing of all non-believers with this verse, which states that if one of them seeks your protection, you should grant him so. By examining the preceding and the following verse, we can safely assume that the verse under examination does not call for the extermination of all non-Muslims, or even all polytheists. The verse calls for Muslims to fight those who have essentially betrayed Muslims by either breaching their agreements with them and/or assisted others against them.
Another way to analyze the verse is to reflect upon other verses which call for peaceful co-existence with non-Muslims. One verse is found in Surat Al-Mumtahinah which states:
Allah does not forbid you from those who do not fight you because of religion and do not expel you from your homes – from being righteous toward them and acting justly toward them. Indeed, Allah loves those who act justly. Allah only forbids you from those who fight you because of religion and expel you from your homes and aid in your expulsion – [forbids] that you make allies of them. And whoever makes allies of them, then it is those who are the wrongdoers.
These verses are a clear call to Muslims for peaceful co-existence with everyone, except those who initiate an attack or expel them out of their homes. This is one of the many verses which follow the same logical sequence: Muslims do not initiate an attack on others. However, they must defend themselves when being attacked or when another party decides to breach an agreement or assist others against the Muslims. I consider this to be one of the beauties of the Quran: its realistic approach to life. Defending yourself against an oppressor is merely a natural response.
Almost every verse in the Quran must be analyzed in a holistic, historical and philosophical approach, rather than a decontextualized one. One must ask as to what were the reasons of revelation, when was the verse revealed and why was the verse revealed. So, going back to our question, do we need to change the Quran or do we need to change our understanding of it?