American Democratic Islam encourages the seeker to go directly to God for guidance rather than clerical intermediaries. “No intermediaries” is a Qur’anic injunction. You can have a “sit down” with God at any time, in any place, and under any circumstances. The Qur’an tells you that God is closer to you than your arteries.
In Surah 3:7 the Qur’an states that not all verses are to be understood in literal terms:
“He is the One Who has revealed to you ˹O Prophet˺ the Book, of which some verses are precise—they are the foundation of the Book—while others are elusive. . .” — Dr. Mustafa Khattab, The Clear Quran
“Elusive” means ‘cannot be described precisely; uncertain, unknowable, and not able to be seen.’ Believing in the unseen is a Qur’anic tenet (81:24; 2:3; 3:179; 27:65; 35:38; 12:102; 64:18; 72:26; 39:7; 68:47, etc).
Because some verses are elusive, Muslim scholars differentiate between verses to be understood literally, or figuratively:
a) Muhkamat (محكمات) — the seen; i.e., clear and precise.
b) Mutashabihat (متشابهات) — the unseen, to be understood spiritually, mystically, or metaphysically.
Surah 4:56 is an example. Is it to be understood literally?
“Indeed, those who disbelieve in Our verses – We will drive them into a Fire. Every time their skins are roasted through, We will replace them with other skins so they may endlessly taste the punishment. . .”
One way of knowing is to ask this question: “Is this verse corroborated by the wider descriptions of God in the Holy Book?” The answer is “no”, it is not. To the contrary, over 100 times the Qur’an refers to God as the “Most Compassionate” and “Most Merciful.” Also, two of the 99 Most Beautiful Names الأسماء الحسنى (7:180) are الغَفَّار “The Great Forgiver” (20:82), and العَفُو ُّ “The Pardoner” (4:149). Yet, 4:56 portrays God as angry and hateful. Such human characteristics are not applicable to the Divine. God is not a human being.
With this in mind, American Democratic Islam interprets 4:56 as hyperbole designed to emphasize punishment because it is speaking to an illiterate 7th century audience. Such hyperbole is essential in oral discourse. It adds emphasis like double exclamation marks in a written document. In 4:56 it is intended to say “evil, injustice, and wrongdoing will not go unpunished.” As to how is unknowable to humans.
What say you? Would the God of Compassion burn a disbeliever’s skin off, then regenerate it time after time to ensure eternal suffering? We believe the answer should come from you, not the mullahs.
We do not teach you what to think; we teach you how to think. Our method is simple; if a verse is not corroborated by most verses describing the nature of God, it should not be taken literally. Ask, “What is this graphic image of burning skins pointing to?” Because you are a spiritual being, if you study the Qur’an with the spiritual breath of God breathed into you at birth (15:28-29; 32:7-9; 38:71-72), the answers will become clear to you. Look for the answers in spiritual tenets pointing to justice, equality, and compassionate action. Indeed, the Qur’an is its own best commentator.
The graphic below reflects ADI’s approach to Qur’anic interpretation.
Generally speaking, American readers find the Qur’an difficult to read; it doesn’t feel spiritual. Its short bursts of divine revelation, and its layout of longest chapters first rather than historical flow of events, confuse students. Many are further exasperated because the Qur’an is an oral document; it was meant to be heard, not read. (society was mostly illiterate at the time). Furthermore, the Qur’an is written in classical Arabic which is different from Arabic found on apps and most English/Arabic dictionaries.
ADI mitigates these difficulties for students so that they readily see the Qur’an’s upward direction towards higher justice, greater gender equality, elevated moral excellence, and its unparalleled spiritual sustenance.
It insists that God is one, and that humanity is one global family created with many languages and cultural dissimilarities. It says that these differences are to be applauded because diversity helps us learn about ourselves (49:13), that is to say, when I look at you, I see a hidden dimension of myself.
The Qur’an also says about itself that it is easy to understand (54:40). Your spiritual DNA agrees; you need only to think with your innate spiritual mind breathed into you at birth. (15:28-29; 32:7-9; 38:71-72). We ask you to remember that you live, move, and have your being through the window of your mind. You will discover that the Qur’an is a divine Spiritual Revelation and easily understood with your spiritual faculties.
First-time students are surprised to see that the trajectory of Qur’anic justice is similar to the trajectory of ideas enshrined in the Declaration of Independence. Of course, not to the same manifestation, but remember, the two periods are separated by fourteen-hundred years. Indeed, social equality takes centuries to evolve. Look at our own back yard. Women’s right to vote here in the U.S. was achieved only a hundred years ago. The same with women’s right to own property. The point being that the spirit of Muhammad, peace be upon him, and the spirit of our founding fathers, point in the same direction.
Also, if you are familiar with Martin Luther King Jr.’s speech, “I have a dream,” given during his Washington rally in 1963, you will see the similarities to Muhammad’s Farewell Discourse given two months before his death. Like King, Muhammad called for justice, individual rights, and placed a strong emphasis on charitable acts, selflessness, and neighborly deeds.
One of many examples, notice that 5:89 spells out the punishment for a broken oath. The transgressor must feed the poor or free slaves:
“. . . The penalty for a broken oath is to feed ten poor people from what you normally feed your own family, or to clothe them, or to free a slave . . .”
The founders of Islam spent every nickel they had to free those in bondage, feed the poor, care for orphans and be their brother’s keeper. Charity was how Islam shaped itself into a separate, distinct community; it was as much about social uplifting as it was about its theological tenets. For example, Ramadhan, the annual 30-day fast, is intended for the devotee to feel the hunger pains felt by the poor.
