Qur’an 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.