The esoteric interpretation of the Quran (Arabic: التأويل الباطني للقرآن, romanized: attaʾwīl al-bāṭinī li-l-qurʾān) refers to the symbolic or hidden meanings found within the Quran. The Arabic word "taʾwīl" originally meant "explanation" but later came to describe the process of uncovering the deepest meanings of the Quran. These hidden interpretations usually do not conflict with the more common, surface-level explanations (called exoteric interpretations), but instead explore the deeper layers of meaning in the Quran.
The Arabic words "taʾwīl" and "tafsīr" both mean "explanation" or "interpretation." However, from the late 8th century CE, "taʾwīl" became associated with the hidden or mystical meanings of the Quran, while "tafsīr" was used for the standard explanations of the Quran. The term "batin" refers to the inner or hidden meaning of a sacred text, while "zahīr" refers to the outer or obvious meaning. Esoteric interpretations are found in the Shīʿa, Sufi, and Sunnī traditions of Islam, each offering their own understanding of the Quran. A hadith (a saying of the Prophet Muhammad) mentions that the Quran has a hidden meaning, and this hidden meaning contains an even deeper meaning, continuing up to seven levels of meaning. This idea has sometimes been used to support the concept of esoteric interpretation.
Quranic esotericism
Traditional scholars agree that some parts of the Quran suggest ideas without stating them clearly. The Quran also warns that some verses are meant to be taken literally, while others, called "mutashabihat," are meant to be understood metaphorically.
Esoteric exegesis tries to find the hidden meaning of the Quran by looking beyond the obvious message of the verses. It connects Quranic passages to deeper, spiritual ideas about consciousness and existence. The exoteric part of the Quran refers to the literal text, the laws, and the physical words. The esoteric part focuses on the hidden or symbolic meanings. These interpretations are more like hints or suggestions rather than direct explanations. They show possibilities and the thoughts of the interpreters, but they do not give clear answers.
The Quran itself addresses this idea (Sahih International Translation): "Those whose hearts are not fully committed to truth may follow parts of the Quran that are unclear, trying to find meanings that suit them. Only Allah truly knows the correct meaning. However, those with strong knowledge say, 'We believe in the Quran. All of it comes from our Lord.' Only those who understand will be reminded of this." (from verse 3:7)
Some examples include Quran 7:172, where it says that before the world was created, God called future humans from Adam’s unborn descendants and asked, "Am I not your Lord?" They answered, "Yes, we witness it." In Islam, this event is called the "primordial covenant," showing the relationship between God and humans.
The Quran first mentions an "inner meaning" (ta'wil) in verses 18:65–82, which describe the story of Moses and Khidr, a spiritual figure who reluctantly agrees to travel with Moses. When Khidr does strange things, Moses asks for explanations. Khidr later tells Moses that he damaged a boat belonging to poor people because a future king would take it by force.
In verse 56:79, the Quran says, "This is an honorable Quran, in a book hidden, which none can touch except the purified." Exoterically, this means Muslims must clean their hands before touching the Quran. Esoteric interpreters believe it means only those with spiritual purity can understand its meaning.
Attar of Nishapur, a 12th-century poet, interpreted the Quran’s story of Adam and Eve leaving Paradise as a lesson that someone who is too focused on spiritual beauty must let go of it to find their true purpose. Hamadani, in his book Tamheedat, interpreted Quran 104:6–7 (about a fiery punishment in hell) as a description of divine love. He also saw Quran 14:48 (about the Day of Judgment) as a moment of spiritual awakening. Sufis believe the Quran’s initial letters (Muqatta'at) hide deep mysteries that can only be understood through spiritual experiences. In Sufi writings, ideas like different levels of reality (human, spiritual, and divine) and states of consciousness (such as being in hell or paradise) are connected to Quranic teachings.
A hadith from the Prophet Muhammad is important for understanding the deeper meanings of the Quran. It is central to interpreting the Quran’s messages.
Esoteric interpretations
The most important writer of hidden meanings in the Quran before the 11th century was Sulami, who died in 1021 CE. His work helped preserve many early Sufi commentaries, which might otherwise have been lost. Sulami’s most important book was called haqaiq al-tafsir ("Truths of Exegesis"), which collected commentaries from earlier Sufi scholars.
Sahl Tustari, who died in 896 CE, was a key figure in the early development of Islamic mysticism. His commentary on the Quran, tafsir al-Quran al-azim, was later compiled by his followers and saved for future generations. This work does not explain every verse of the Quran, but it includes interpretations of selected passages.
A Sufi commentary on the Quran is sometimes credited to Ja'far al-Sadiq, called Tafsir Imam Ja'far al-Sadiq. However, the truth of this work is uncertain. It contains unreliable information, but some parts of it are based on known sources, as noted in Sulami’s book.
From the 11th century onward, many other commentaries were written by scholars like Qushayri (died 1074), Daylami (died 1193), Shirazi (died 1209), and Suhrawardi (died 1234). These works included ideas from Sulami’s writings as well as the authors’ own thoughts. Many of these texts were written in Persian, such as the book kashaf al-asrar ("the unveiling of the secrets") by Maybudi, who died in 1135.
Rumi, who died in 1273, wrote a large collection of mystical poems called Mathnawi. He often used verses from the Quran in his poetry. This feature is sometimes missing in translations of his work. Rumi’s style was unique because he did not use Quranic verses as proof for his ideas but instead wove them into his poems.
Simnani, who died in 1336, wrote two important books about hidden meanings in the Quran. He explained how God’s presence in the physical world fits with Sunni Islamic beliefs. Simnani was a very productive writer, with 154 works attributed to him, though only 79 are known to exist today.
In the 18th century, comprehensive Sufi commentaries were written, such as ruh al-Bayan ("The Spirit of Elucidation") by Ismail Hakki Bursevi, who died in 1725. This book is very long and combines Bursevi’s own ideas with those of earlier scholars like Ibn Arabi and Ghazali. It was written in Arabic.
Shia Islam is a branch of Islam that includes some of the most hidden interpretations of the Quran. Shia scholars focus on the concept of Imamat, which is the leadership of religious figures called Imams. In Twelver Shia Islam, there are two main schools of thought: the Akhbari and the Usuli. The Akhbari school relies mainly on traditions (hadith) from the Imams, while the Usuli school emphasizes independent reasoning (ijtihad). Ismaili interpretations share similarities with Sufism, using a method called kashf ("unveiling") to understand the Quran. This method depends on the guidance of a spiritual teacher, God’s grace, and the interpreter’s spiritual ability.
Important Ismaili thinkers explained that ta’wil (hidden meaning) should be used to understand religious law, history, and descriptions of God in the Quran. Qadi al-Nu'man, a famous Ismaili jurist from the Fatimid period, believed that certain Quranic stories contain symbolic meanings, as suggested in verses like: “Thus your Lord will choose you and teach you the symbolic interpretation (ta’wil) of events (ahadith)” (Quran 12:21). Nasir-i Khusraw, a respected Fatimid leader, said that God’s revelations were transformed into forms humans could understand, and ta’wil is needed to return to their original meaning. He also emphasized the importance of seeking guidance from the Imam of the Time. Al Mu’ayyad fi l-Din al-Shirazi, another Ismaili thinker, explained that ta’wil connects the beginning and end of existence.
Most Muslims agree that the Quran has hidden meanings. However, not all interpretations of these meanings are correct. Some scholars have exaggerated the symbolic parts of the Quran, claiming special knowledge and distorting its message. The authority of those who interpret these meanings is also debated.
Mainstream theologians accepted interpretations only if they did not contradict the clear meaning of the Quran. Suyuti, who died in 1505 CE, believed that exegesis must be thorough to avoid misunderstandings. Taftazani, who died in 1390, said that true understanding of the Quran comes when its subtle hints are combined with its literal meaning.
Kristin Zahra Sands, in her introduction, raises questions:
– How can we understand what God intended when He revealed the Quran?
– How can we balance the desire to learn the Quran’s meaning with the fear of making it too personal or human-like?
– How should we best approach the Quran to discover its depth and transformative power?
Sands explains that interpreting the Quran is an ongoing process that varies for each person. The language and style used in interpretations also differ among commentators.