The Hermeneutical Dance: How Readers and Tools Shape the Meaning of Religious Texts

By Adis Duderija, New Age Islam 1 August 2024 “the meaning of religious texts are heavily affected by the moral and ethical predispositions and commitments made by the readers of those texts, but they are also affected by the technical tools that people use to understand the text”, Abou El Fadl, The Great Theft 2005,203. In the modern world, the study and interpretation of religious texts has become an increasingly complex and fraught endeavour. As one of the leading scholars of progressive Muslim thought, Professor Khaled Abou El Fadl, eloquently observes, the meaning we derive from sacred scriptures is not solely a function of the texts themselves, but is heavily influenced by the moral, ethical, and philosophical leanings of the reader, as well as the technical tools and methods they employ in the interpretative process. This fundamental insight speaks to the inherently hermeneutical nature of engaging with religious literature. The act of reading and understanding a text is not a passive, objective process, but an active dance between the reader and the text, mediated by a host of cultural, historical, and cognitive factors. The reader approaches the text not as a blank slate, but as an individual shaped by their own lived experiences, ideological commitments, and epistemological frameworks. These subjective elements inevitably colour and constrain the range of possible meanings that can be extracted from the text. At the same time, the tools and methods used to study and interpret religious texts - from the linguistic and philological to the historical and literary-critical - also play a vital role in shaping textual meaning. The choice of translation, the application of certain exegetical techniques, the weight given to contextual factors - all of these technical decisions have a profound impact on the conclusions drawn from the text. As Abou El Fadl notes, the technical tools employed by the reader are not neutral or objective, but are themselves imbued with their own set of assumptions and biases. The interplay between the reader’s subjectivity and the technical tools of interpretation is perhaps most evident in the field of Qur’anic exegesis, where the stakes are particularly high. For many Muslims, the Quran is the literal word of God, and its proper understanding is a matter of profound spiritual and ethical importance. Yet the diversity of interpretations that have emerged over the centuries, often shaped by the social and political interests of the interpreter, underscores the hermeneutical complexity inherent in the process. Take, for example, the question of gender relations in the Quran. A reader approaching the text with a deeply patriarchal worldview may interpret certain verses as endorsing male authority and female subordination. Conversely, a reader committed to gender equality may emphasize the Quran’s repeated emphasis on the equal moral worth and spiritual status of men and women. Both readers may be operating in good faith, but their divergent moral commitments and interpretative frameworks lead them to quite different conclusions about the text’s meaning. Similarly, the choice of translation can have a significant impact on how a Quranic verse is understood. The seemingly innocuous decision to render a particular Arabic word as “men” or “people,” for instance, can subtly alter the perceived scope and applicability of the verse. And the deployment of certain exegetical techniques, such as privileging the “plain meaning” of the text or emphasizing historical context, can further shape the interpretative outcome. This is not to say that there is no objective truth to be found in religious texts, or that all interpretations are equally valid. The texts themselves, with their complex literary structures, historical contexts, and theological concepts, inevitably place certain limits on the range of plausible readings. A truly unhinged or wilfully distorted interpretation that flagrantly contradicts the core tenets of the tradition is rightly viewed as invalid by the scholarly community. But within the bounds of reasonable and responsible interpretation, the role of the reader’s subjectivity and the chosen tools of analysis cannot be ignored. Religious texts, like all forms of complex human communication, are inherently polysemous - capable of containing multiple, sometimes contradictory, layers of meaning. And it is the reader, armed with their own moral, ethical, and intellectual predispositions, as well as the technical apparatus of textual analysis, who ultimately determines which of these layers are emphasized and which are obscured. This hermeneutical dance between reader and text has profound implications, not just for the field of religious studies, but for the way in which individuals and communities engage with their sacred traditions. For if the meaning of religious texts is so heavily dependent on the subjective and technical factors brought to bear by the reader, then questions of authority, authenticity, and legitimacy in religious discourse become highly fraught. When rival interpretations of a text can be justified based on the differing moral commitments and exegetical methods of the interpreters, the very foundation of religious truth claims is called into question. Competing visions of piety, justice, and social order, all claiming scriptural warrant, can lead to bitter conflicts and the fragmentation of religious communities. And yet, this hermeneutical insight also offers a path towards greater humility, nuance, and pluralism in the realm of religious thought and practice. If we acknowledge that our understanding of sacred texts is inextricably linked to our own subjective lenses and technical tools, then we are compelled to approach these texts, and the traditions they underpin, with a greater openness to alternative perspectives. We must be willing to critically examine our own biases and methodological assumptions, and to engage in genuine dialogue with those whose readings differ from our own. In doing so, we may find that the apparent contradictions and tensions within religious traditions are not simply the result of interpretative error or wilful distortion but reflect the inherent complexity and multivocality of the texts themselves. And by embracing this complexity, we may discover new and enriching ways of engaging with our traditions - ways that honour both the objective truth-claims of the texts and the subjective lenses through which those truths are refracted. Ultimately, the hermeneutical dance between reader and text is a testament to the richness and depth of our religious heritage, and a reminder that the meaning of these texts is not static or predetermined, but an ongoing, dynamic process of engagement, interpretation, and re-interpretation. By embracing this dance, we may find that the true meaning of our sacred texts lies not in any single, definitive reading, but in the very act of wrestling with them, side by side, in a spirit of humility, curiosity, and mutual understanding. ------ Checkout Dr. Adis Duderija’s personal website at: https://dradisduderija.com/ ---- A decades old patron of New Age Islam, Dr Adis Duderija is a Senior Lecturer in the Study of Islam and Society, School of Humanities, Languages and Social Science; Senior Fellow Centre for Interfaith and Intercultural Dialogue, Griffith University | Nathan | Queensland | Australia. His forthcoming books are ( co-edited)- Shame, Modesty, and Honora in Islam and Interfaith Engagement Beyond the Divide (Springer) URL: https://www.newageislam.com/spiritual-meditations/hermeneutical-dance-meaning-religious-texts/d/132840 New Age Islam, Islam Online, Islamic Website, African Muslim News, Arab World News, South Asia News, Indian Muslim News, World Muslim News, Women in Islam, Islamic Feminism, Arab Women, Women In Arab, Islamophobia in America, Muslim Women in West, Islam Women and Feminism