In the post-synodal apostolic exhortation Verbum Domini, Pope Benedict XVI defines the status of the Bible as follows:

“The Bible was written by the People of God and for the People of God, under the inspiration of the Holy Spirit.”

This statement clarifies that, in the Catholic tradition, the Bible is not regarded as the literal, verbatim word of God, as though it were directly dictated or divinely transmitted in its entirety.

Instead, it is seen as a text inspired by the Holy Spirit, shaped by human authors within the community of faith.

In contrast, the conservative strand of Muslim tradition often views the Qur’an as the literal and perfect word of God, free from error.

For many Muslims, the Qur’an is understood as a divine dictation, transmitted verbatim through the Prophet Muhammad.

The Concept of Revelation: Wahy in Islam

The Arabic term wahy (وحي), which denotes revelation, inspiration, or divine communication, appears in several Qur’anic verses, illustrating its multifaceted meaning. For example:

  • Qur’an 16:68: “And your Lord inspired the bees: ‘Build your homes in the mountains, in the trees, and in what [humans] construct.’”
  • Qur’an 28:7: “We inspired the mother of Moses: ‘Nurse him, but when you fear for his safety, cast him into the river without fear or sorrow, for We will return him to you and make him one of the messengers.’”
  • Qur’an 6:121: “Do not eat of that upon which God’s name has not been pronounced, for it is an abomination. The devils inspire their allies to dispute with you; if you obey them, you will become idol-worshippers.”

The interpretation of wahy depends significantly on the degree of agency attributed to the Prophet Muhammad—that is, the extent to which he is seen as an active participant in the process of revelation.

This perception shapes how Muslims understand the nature of the Qur’an.

Muhammad’s Agency and the Nature of the Qur’an

The degree of agency ascribed to Muhammad influences various Muslim perspectives on revelation and the Qur’anic text:

  1. Zero Agency: At one extreme, Muhammad is viewed as a passive recipient of divine revelation. The Qur’an, in this view, is the unadulterated word of God, with Muhammad exerting no influence on its form or content. The text is considered free from errors or contradictions, as God is both its author and transmitter. A variant of this perspective acknowledges the limitations of human language, suggesting that the Qur’an approximates the divine message but remains impeccable due to Muhammad’s infallibility.
  2. Moderate Agency (Abdolkarim Soroush): According to the Iranian thinker Abdolkarim Soroush, Muhammad plays an active role as the interpreter of divine inspiration. The Qur’an, in this view, emerges from Muhammad’s interpretation of his prophetic dreams, positioning him as an editor rather than a mere transmitter.
  3. High Agency (Mohammad Mojtahed Shabestari): The Iranian theologian Mohammad Mojtahed Shabestari (born 1936 in Shabestar, Azerbaijan, into a Shiite clerical family) offers a distinctive perspective. Educated at the Qom seminary (1951–1964) under scholars like Hoseyn Ali Montazeri and Seyyed Hoseyn Tabataba’i, Shabestari later directed the Islamic Center in Hamburg (1970–1978), where he studied German and engaged with philosophical hermeneutics, particularly the works of Hans-Georg Gadamer. Upon returning to Iran, he became a professor at the University of Tehran, developing a unique theological approach.

Shabestari rejects the classical notion of revelation as divine dictation. Drawing on philosophical hermeneutics, he views the Qur’an as the product of Muhammad’s prophetic experience of the world, free from metaphysical presuppositions or dogmatic traditions. He states:

“We must admit the hypothesis, which is not only intelligible but inevitable, that the Qur’an is the prophetic word of a human being.”

He further argues:

“If one takes into consideration modern philosophies of language and hermeneutics, understanding the Qur’an as a narrative is the most defensible approach to its exegesis.”

For Shabestari, the Qur’an is a “narration of the world” by Muhammad, who, through divine assistance, interprets the world monotheistically. This perspective frames the Qur’an as an interpretive text, not a literal divine transcript. A Muslim, in this view, is someone who participates in Muhammad’s monotheistic narrative, engaging with the world through a lens of divine unity.

Shabestari’s Theology: Addressing Cognitive Dissonance

Shabestari’s hermeneutical approach offers a solution to the cognitive dissonance experienced by some Muslims when confronted with questions that challenge traditional views of the Qur’an as the literal word of God. For instance, questions like “Did Adam and Eve exist?” can create a dilemma: denying their existence contradicts the Qur’an’s perceived inerrancy, while affirming it may conflict with modern scientific understanding.

Shabestari’s theology reframes the Qur’an as a prophetic interpretation rather than a literal divine text, alleviating the tension between faith and contemporary thought. This approach allows Muslims to maintain their spiritual identity while engaging with modern intellectual frameworks.

A Remedy for Aversion to Traditional Islam

In many Muslim-majority countries, particularly Iran, there is growing disenchantment with rigid, dogmatic interpretations of Islam, especially among younger generations. The traditional view of the Qur’an as God’s literal word often clashes with contemporary thought, contributing to a crisis of faith.

Shabestari’s theology, rooted in philosophical hermeneutics, offers a way to reconcile Islamic faith with modernity. By abandoning metaphysical dogmas and viewing the Qur’an as a human-mediated narrative, his approach provides a spiritual framework that resonates with those seeking a more flexible and meaningful engagement with Islam.

Conclusion: A Path to Spiritual Renewal?

Shabestari’s theology invites Muslims to redefine their relationship with the Qur’an and their faith. By emphasizing Muhammad’s prophetic experience and interpretive role, it opens a path for a peaceful, monotheistic engagement with the world, free from the constraints of dogmatic tradition. Could embracing this perspective pave the way for a renewed, dynamic way of being Muslim in the modern era?

Sources

This text draws on the following sources, with particular reliance on Saman Fazeli’s dissertation:

  1. Fazeli, Saman. Thesis submitted to the Faculty of the Graduate School of the University of Colorado in partial fulfillment of the requirements for the degree of Master of Religious Studies.
  2. “Acclimatizing Philosophical Hermeneutics in Islam: Shabestari, from the Critique of Exegetical Methods to the Theory of the Historicity of the Qur’an,” Revue de l’Histoire des Religions, 2019/1 (Volume 236).
  3. Richard, Yann. “A Shiite Theologian, Mojtahed Shabestari,” La Pensée de Midi, 2009/1 (No. 27), pp. 109–118.