The Limits of (Qur’anic) Scriptural Reasoning

By Adis Duderija, New Age Islam 28 May 2025 In contemporary discourse surrounding the Qur’an, the intra-Qur’anic linguistic approach often presents a particular interpretation that conflates scriptural reasoning—akin to tafsir in the Islamic tradition—with a broader interpretative framework encompassing hermeneutics, epistemology, semiotics, and metaphysics. This conflation poses significant challenges in grappling with the Qur’an’s capacity to provide a coherent conceptual understanding of even the most basic of theological ,ethical and metaphysical matters. The Nature of Interpretation Interpretation is not merely about extracting literal meanings from the text. It is a complex process that involves multiple layers of understanding: metaphorical, allegorical, analogical, and distinctions between restricted and absolute meanings. The Qur’an hints at some of these complexities, particularly through its use of Muhkam (clear) and Mutashabihat (ambiguous) verses. However, it, for example, does not delineate which verses fall into which category, leaving this responsibility to the interpreter. The intra-Qur’anic linguistic approach also overlook the depth of theological inquiry required to engage with the text meaningfully. As a framework that favours a specific form of intra-textual analysis, it often neglects the rich scholarly tradition that has developed over centuries (for example on the concept of tawhid) . This simplification can lead to flattening of the Qur’an’s ideas and a very one dimensional approach , particularly in areas that demand a nuanced and systematic interpretation such as those pertaining to theological/ontological and ethical concepts discussed below . The Qur’an’s Homiletic Nature One of the fundamental limitations of the Qur’an in providing conceptual understanding lies in its oral and later text-based ,literary discourse. The Qur’an primarily serves homiletic, didactic, and dialogical purposes rather than engaging in systematic theological exploration. It presents a series of proclamations that require interpretation within a broader intellectual framework, often leaving the reader with more questions than answers. Conceptual understanding demands rigorous thinking, theorising, and conceptualising—essentially asking not just "what," but "why" and "how." The Qur’an often refrains from offering definitive answers to profound theological questions. For instance, it lacks a clear, systematic definition of God’s nature, which complicates our understanding of essential concepts. Testing the Intra-Qur’anic Linguistic Approach Let us engage with the intra-Qur’anic linguistic approach to explore how effectively it can provide answers to some ( and there are many more) crucial theological questions. 1. Defining Tawhid Tawhid, the concept of monotheism, is central to Islamic theology, yet the Qur’an does not offer a systematic definition and that is why we find a rich variety of conceptualising of this concept in the Islamic intellectual tradition . The intra-Qur’anic linguistic approach must reconcile these disparate references to form a cohesive understanding of Tawhid, addressing the nuances that arise from different contexts. 2. The Meaning of Ahad and Samad When the Qur’an declares that Allah is Ahad or Samad, the intra-Qur’anic linguistic approach must elucidate how these terms interact and what they reveal about the divine nature. But this approach is unable to do so because there are no Qur’anic verses that explain what Ahad or Samad actually mean not only conceptually but also linguistically. 3. The Paradox of Divine Attributes The Qur’an states that "nothing is like God" (Layse Ke Mithli Sha’yan), yet it also describes God in anthropomorphic terms—having hands, a face, and sitting on a throne. The intra-Qur’anic linguistic approach cannot simply categorise these references as Mutashabihat; the Qur’an does not provide explicit guidance on this classification. How can both statements co-exist within a coherent framework if we restrict our interpretation to intra-Qur’anic approach only? 4. God’s Attributes of Hearing and Seeing When the Qur’an describes God as All-Hearing and All-Seeing, it raises further questions about anthropomorphism. Does this imply that God possesses human-like features? The text lacks explicit metaphoric clarifications, leaving the reader with unresolved tensions about the nature of these divine attributes. The intra-Qur’anic linguistic approach again does not provide any answers to these questions because this demands systematic theological and philosophical inquiry. 5. The Concept of Kalimatullah The description of Jesus as Kalimatullah (Word of God) poses significant theological questions: What does it mean for Jesus to be God’s Word? Is this attribute part of God’s essence? If so, does it suggest that Jesus shares in God’s essence? Would that contravene the idea of Tawhid as developed in Islamic orthodoxy ? The intra-Qur’anic linguistic approach again does not provide any answers to these questions because this demands systematic theological and philosophical inquiry. 6. The Nature of the Human Soul When the Qur’an states that humans possess the Ruh (spirit) of God, it necessitates a discussion on the relationship between God’s nature ( i.e. what does it mean for God to have Ruh which is derived from the Hebrew word for breath?) and human nature. What does this suggest about the ontological status of humans? If human have ruh of God in them does that mean that in some way they are also Go- like or part of God or part of God’s manifestation (Tajalli ) as conveyed in the concept of panentheistic approach to Tawhid as Divine Unicity in Multiplicity. The intra-Qur’anic linguistic approach cannot answer any of these questions because this requires systematic theological and philosophical inquiry. 7. Free Will vs. Divine Guidance Do humans have free will or not ? How to we reconcile those Qur’an verses that say that we are responsible for our actions with those that say that God guides those whom he wants ? The intra-Qur’anic linguistic approach must grapple with reconciling these conflicting verses. The intra-Qur’anic linguistic approach cannot answer any of these questions definitely because this requires systematic theological and philosophical inquiry .As in the case of Tawhid, Islamic intellectual tradition has provided very different answers to these questions precisely because the Qur’an does not offer definite/adequate conceptual understanding and guidance to this question. 8. Conceptualizing Justice and Other Ethical Concepts Finally, how does the Qur’an define concepts like justice? Ethical frameworks in the Qur’an are often presented in narrative form, lacking systematic exposition. The intra-Qur’anic linguistic approach must address how these ethical principles can be cohesively understood and applied in contemporary life, particularly in the context of justice, mercy, and societal conduct. The Limits of (Qur’anic) Scriptural Reasoning In conclusion, the Qur’an as a text has serious limitations in providing a comprehensive conceptual understanding of complex theological, metaphysical and ethical ideas because this was never meant to be its job given its dialogical, homiletic, didactic oral and literary nature. The intra-Qur’anic linguistic approach, sets itself for failure from the beginning by assuming that a discourse like the Qur’an ( for that matter any other sacred scripture) could ever accomplish this because it is premised not only on an idea of a purely text based revelation /divine guidance but also on the idea that scriptural reasoning can provide definitive /adequate understanding of ontological, metaphysical and ethical concepts that do not require systematic and sustained philosophical and theological reflection. To fully engage with the Qur’an’s teachings, one must go beyond the text itself, embracing the intricate layers of interpretation that have evolved over centuries and understanding the various metaphysical ,theological and epistemological assumptions that hide underneath them. ------ 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 Honour in Islam and Interfaith Engagement beyond the Divide (Springer) URL: https://www.newageislam.com/debating-islam/quranic-scriptural-reasoning/d/135692 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