Structure
The Qur'an has a distinctive structure that differs from the chronological order in which revelation was received. The revelation came over approximately twenty-three years, beginning with Muhammad ﷺ in Makkah and continuing through the Madinan period. The Qur'an as Muslims read it today, however, is not arranged according to the date on which each passage was revealed. It is organised into 114 surahs, each containing a defined sequence of āyāt (verses). [1]
This distinction is important because a reader approaching the Qur'an for the first time may assume that Surah 1 was the first revelation, Surah 2 the second, and so forth. This is not the case. The first revelation is traditionally identified with the opening verses of Surah al-ʿAlaq, whereas Surah al-Fātiḥah occupies the first position in the completed Qur'anic arrangement. The Qur'anic order is therefore not a chronological biography of the revelation.
The Qur'an Is Divided into Surahs and Āyāt
The primary structural divisions of the Qur'an are the surah and the āyah.
A surah is a chapter of the Qur'an. The Qur'an contains 114 surahs, ranging from the very long Surah al-Baqarah to the short concluding surahs. Each surah has its own internal structure and subject matter.
An āyah is a verse or sign within a surah. The verses are not simply paragraphs created by later editors. Their placement within the surahs belongs to the transmitted structure of the Qur'an.
The precise counting of āyāt has historically differed slightly between recognised schools of Qur'anic verse-counting. These differences do not represent different Qur'anic texts. They concern where a verse is considered to end and the resulting numerical count. The wording of the Qur'an itself is not thereby increased or decreased. [2]
The Arrangement of the Verses
The arrangement of verses within each surah is regarded in Islamic Qur'anic scholarship as tawqīfī, meaning established through Prophetic instruction rather than left to the personal judgement of the Companions.
When revelation descended, Muhammad ﷺ instructed the scribes where the newly revealed passage belonged within the existing surah. Reports from the Companions describe him directing the placement of verses in particular surahs. Classical scholars consequently distinguished between collecting the Qur'an and deciding its internal arrangement.
The Companions who later gathered the written materials were therefore not deciding where individual verses should go. They were bringing together revelation whose placement had already been transmitted. [3]
This distinction is particularly important when considering the compilation under Abu Bakr رضي الله عنه. The collection undertaken after the Battle of Yamamah did not represent an attempt to arrange disconnected material according to the personal judgement of Zayd ibn Thabit رضي الله عنه. The Qur'anic verses had already been memorised, recited and placed within their respective surahs during the lifetime of Muhammad ﷺ. Zayd's task was to gather the existing revelation into a complete written collection. [4]
The Qur'anic Arrangement Is Not the Order of Revelation
The Qur'an was revealed progressively.
A passage might be revealed in response to an event, question, dispute, instruction or developing circumstance. Another passage belonging to the same surah could be revealed years later.
Consequently, a surah is not necessarily a single revelation delivered at one moment.
A surah can contain passages revealed at different times and, in some cases, in different locations. The final arrangement therefore brings together passages whose chronological circumstances may be separated by considerable periods of time. [5]
This explains why a reader cannot determine the historical sequence of revelation simply by moving from Surah 1 through Surah 114.
The Qur'an's structure reflects its final revealed arrangement rather than the chronological sequence of the events through which revelation unfolded.
The Position of a Verse Within a Surah
The placement of a verse can therefore be distinct from the circumstances that caused its revelation.
A verse may have been revealed because of a particular event, yet Muhammad ﷺ could instruct that it be placed within a particular position in a surah containing other revelations.
This means that three matters must be distinguished:
When was the verse revealed?
What occasion led to its revelation?
Where was the verse placed within the Qur'an?
These are not necessarily the same question.
The study of the circumstances surrounding revelation belongs to Asbāb al-Nuzūl. The study of whether a passage was revealed in Makkah or Madinah belongs to Makki and Madani. The position of the verse within the completed Qur'an belongs to the structure of the Qur'an.
Keeping these distinctions separate prevents many misunderstandings when reading the text.
The Arrangement of the Surahs
The question of the order of the surahs themselves is more nuanced in classical Islamic scholarship than the order of the verses within them.
There is broad agreement concerning the established order of the verses within individual surahs. Classical scholars, however, differed over whether the complete order of the surahs was established directly by Prophetic instruction or whether the Companions exercised some judgement in arranging portions of the final sequence after the death of Muhammad ﷺ. [6]
A number of scholars held that the order of the surahs was also established through revelation and Prophetic instruction. Other scholars held that at least some aspects of the surah sequence involved the judgement of the Companions.
This is a matter of scholarly interpretation concerning the historical mechanism by which the final sequence was established. It should not be confused with the claim that the Companions freely rearranged Qur'anic verses.
The verse order within the surahs is treated as established and transmitted, while the scholarly discussion concerning the surah sequence concerns how that complete arrangement was determined. [7]
The Final Arrangement and the Prophet's Review of the Qur'an
The Prophetic relationship with the completed arrangement is also significant.
The Qur'an was reviewed by Muhammad ﷺ with Jibrīl عليه السلام during Ramadan. According to the well-known Prophetic tradition, this review occurred annually, while in the final year of Muhammad's ﷺ life the review occurred twice.
This final review is known as the ʿarḍah al-ākhirah, the final presentation or review of the Qur'an.
The tradition is significant because it demonstrates that Qur'anic transmission was not limited to isolated revelations appearing independently over twenty-three years. The revelation was repeatedly reviewed as a complete body of scripture during Muhammad's ﷺ lifetime.
The final arrangement was therefore known and taught before the later written standardisation of the Mushaf.
The Surah Names
The Qur'an's surahs are also known by established names such as al-Fātiḥah, al-Baqarah, Āl ʿImrān, al-Nisāʾ and al-Māʾidah.
The names are not necessarily descriptions of the entire subject matter of each surah. A surah may be named after a particular word, person, event or distinctive subject appearing within it.
For example, Surah al-Baqarah is named after the account of the cow, although the surah covers a much wider range of subjects.
Likewise, Surah al-Nisāʾ (“The Women”) discusses numerous matters extending far beyond women.
The names therefore function primarily as identifiers rather than comprehensive summaries of each surah.
Classical scholars also discussed whether all surah names were explicitly established by Muhammad ﷺ or whether some were subsequently used by the Companions and scholars. There is evidence that many names were already known during the Prophet's ﷺ lifetime, while the scholarly literature records discussion concerning the origin of some names. [8]
The Qur'an's Internal Divisions for Recitation
In addition to surahs and āyāt, Muslims later developed additional divisions to facilitate reading, memorisation and completion of the Qur'an within particular periods.
The Qur'an is commonly divided into 30 ajzāʾ (singular: juzʾ). A juzʾ is commonly further divided into two ḥizb, producing sixty aḥzāb in the complete Qur'an. These divisions are especially useful for systematic recitation and memorisation.
The divisions into juzʾ, ḥizb and smaller portions are not additional divisions of the revealed text. They are organisational aids developed for the benefit of readers and reciters. Classical scholarship records different systems of dividing the Qur'an into portions, demonstrating that these divisions should not be confused with the structure of the revelation itself. [9]
This distinction is important.
The 114 surahs and their internal verses constitute the fundamental structure of the Qur'an.
The juzʾ, ḥizb and related divisions are later practical systems that allow Muslims to divide the existing text into manageable portions.
The ʿUthmanic Mushaf and the Structure of the Qur'an
The standard written Mushaf associated with ʿUthmān ibn ʿAffān رضي الله عنه preserves the Qur'an in the familiar sequence beginning with al-Fātiḥah and continuing through al-Baqarah and the remaining surahs to al-Nās.
The standardisation of the written Mushaf therefore did not involve creating the internal content of the Qur'an. The Qur'anic text had already been transmitted through memorisation, recitation and writing.
The importance of the ʿUthmanic standardisation lies in establishing a common written reference for the expanding Muslim community while preserving the established Qur'anic structure. [10]
Structure and Meaning
The structure of the Qur'an is also important for interpretation.
A verse should not automatically be treated as an isolated statement detached from its surrounding passage. Its position within a surah, the verses immediately before and after it, the subject being discussed and the circumstances of revelation can all contribute to understanding its meaning.
This is particularly important because Qur'anic passages can address theology, law, morality, history, worship and human conduct within the same surah.
Understanding the structure therefore provides the foundation for the interpretive sciences that follow.
The Qur'an is not merely a collection of independent quotations. It is a structured revelation consisting of surahs, verses and interconnected passages, revealed progressively but preserved in a final arrangement through the Prophetic transmission and the subsequent written Mushaf.
Makki and Madani Surahs
The Qur'an was revealed progressively over approximately twenty-three years, beginning with Muhammad ﷺ in Makkah and continuing after the Hijrah to Madinah until shortly before his death. Qur'anic scholars therefore developed the classification of revelation into Makki and Madani, an important system for understanding the historical setting, audience, themes and development of the Qur'anic message. [11]
What Makki and Madani Mean
The most widely used definition among scholars of Qur'anic sciences is based on the time of revelation, rather than simply the geographical location.
A Makki revelation is that which was revealed before the Hijrah, the migration of Muhammad ﷺ from Makkah to Madinah in 622 CE.
A Madani revelation is that which was revealed after the Hijrah, regardless of whether the particular revelation was physically received in Madinah, Makkah or elsewhere. [12]
This definition is important because Muhammad ﷺ returned to Makkah after the Hijrah on several occasions, and revelations could also be received during journeys and at locations outside both cities. Calling everything revealed physically in Makkah “Makki” would therefore not always correspond with the chronological division used by the scholars.
Classical scholars also recorded two alternative definitions: one based upon the place where revelation occurred and another based upon the people being addressed. The chronological definition, however, became the most widely employed in the science of ʿUlūm al-Qurʾān. [13]
The Makkan Period
The Makkan period lasted approximately thirteen years.
During this period, Muhammad ﷺ and the early Muslims did not possess political authority or an established Muslim state. The believers constituted a relatively small community and experienced sustained opposition and persecution from the Quraysh and other opponents of his message.
The revelation received during this period consequently placed considerable emphasis upon the foundations of faith.
The Oneness of Allah, the rejection of idolatry, Prophethood, resurrection, accountability, Paradise and Hell, the Day of Judgment, moral responsibility and the certainty of Allah's power appear repeatedly throughout Makki revelation. Accounts of earlier prophets and nations are also frequently presented as lessons for those rejecting Muhammad's ﷺ message. [14]
The Makki revelation therefore established the theological and moral foundation upon which the later Muslim community would be built.
The Madinan Period
The Hijrah brought a fundamental change in the circumstances of the Muslim community.
In Madinah, the Muslims developed an organised community under the leadership of Muhammad ﷺ. Revelation consequently addressed not only questions of individual faith but also the practical organisation of communal life.
Madani revelation contains extensive material concerning worship, fasting, charity, marriage, divorce, inheritance, contracts, commerce, criminal justice, warfare, treaties, relations with other communities and the responsibilities of believers within society. [15]
This does not mean that Madani revelation ceased discussing faith or that Makki revelation contained no practical guidance. Both periods contain theology, morality and legal instruction. The distinction concerns the dominant characteristics and historical circumstances, not an absolute division between subjects.
The Character of Makki Revelation
The Makki passages generally possess a distinctive rhetorical character.
Many are comparatively short and forceful, with powerful descriptions of the Resurrection, Paradise and Hell. They frequently challenge the beliefs of those who rejected the Oneness of Allah and remind the listener of the fate of earlier peoples.
The Qur'an repeatedly calls people to consider the signs of creation, their own existence and the evidence for resurrection.
The repeated emphasis on Tawhid is understandable within its historical setting. The primary challenge facing the early Muslim community was establishing the truth of monotheism and calling people away from idolatry.
Makki revelation also repeatedly strengthened Muhammad ﷺ and the believers during persecution by reminding them that earlier prophets and their followers had likewise faced rejection and hardship. [16]
The Character of Madani Revelation
Madani revelation generally reflects the circumstances of an established community.
The verses are frequently longer and more detailed, particularly where legal or social matters are discussed. Believers are often addressed directly as:
يَا أَيُّهَا الَّذِينَ آمَنُوا
“O you who believe.”
This form of address occurs particularly frequently in Madani revelation because the Muslim community had now developed into an organised society whose members were being given detailed instructions concerning their obligations. [17]
Madani revelation also addresses the People of the Book, particularly Jews and Christians living in and around the Muslim community, and discusses the hypocrites whose presence became a significant issue after the establishment of the Muslim polity.
These Characteristics Are Indicators, Not Absolute Rules
The characteristics of Makki and Madani revelation should not be treated as an infallible rule whereby every short verse must be Makki and every verse containing legislation must be Madani.
They are scholarly indicators derived from studying the revelation.
Makki revelation can contain practical instructions, and Madani revelation can contain powerful theological and eschatological passages.
Likewise, the length of a verse or surah is not by itself sufficient to determine its classification.
The classification is established through the historical reports concerning revelation and, where those reports are unavailable or disputed, through the characteristics and content of the passage. [18]
Why the Classification Matters
Knowing whether a passage is Makki or Madani is not merely a matter of historical interest.
It provides important information for understanding the circumstances in which Allah's revelation was received.
For example, a Makki passage addressing idolaters must be understood against the background of a community in which idolatry was dominant and Muslims were a persecuted minority.
A Madani passage concerning marriage, inheritance or warfare must be understood within the circumstances of an established Muslim community with its own social and political responsibilities.
The classification can therefore prevent a reader from treating every verse as though it was revealed in the same historical circumstance.
Makki and Madani Revelation Within the Same Surah
The classification becomes more complex because a surah is not necessarily composed entirely of revelation from one period.
The Qur'an's final arrangement does not follow the chronological sequence of revelation. As discussed in the previous section, passages could be revealed at different times and subsequently placed within a particular surah.
Consequently, scholars sometimes identify particular verses or passages within a predominantly Makki or Madani surah as belonging to the other period.
This is one reason that careful Qur'anic scholarship distinguishes between saying “this surah is Makki” and saying “every verse in this surah was revealed in Makkah.”
The first can describe the predominant classification of a surah without necessarily asserting that every individual passage within it belongs to exactly the same period.
The Classification of Surahs Is Not Always Unanimous
The traditional classification of some surahs is disputed among scholars.
There is broad agreement concerning many surahs, while others have been classified differently because the available reports concerning their revelation are not equally decisive.
For this reason, lists of Makki and Madani surahs can contain differences between scholars.
Such disagreements do not represent disagreement over the Qur'anic text itself. They concern the historical classification of when particular passages were revealed.
The Qur'an remains the same regardless of whether a scholar classifies a disputed surah as Makki or Madani. What differs is the historical conclusion drawn from the available evidence. [19]
Methods Used to Identify Makki and Madani Revelation
Scholars of ʿUlūm al-Qurʾān did not classify revelation solely according to its subject matter.
They examined transmitted reports from the Companions and early generations concerning when and where particular passages were revealed. The Companions were especially important because they had witnessed the revelation and knew the circumstances surrounding it.
ʿAbdullah ibn Masʿud رضي الله عنه, for example, was known for his detailed knowledge of the Qur'an and its circumstances of revelation. He stated that he knew concerning the verses of the Qur'an where they were revealed and concerning whom they were revealed. [20]
Where direct historical evidence was unavailable, scholars also examined linguistic and thematic characteristics as supporting evidence.
Characteristic Expressions
Certain expressions became useful indicators.
The expression:
يَا أَيُّهَا النَّاسُ
“O mankind”
is particularly frequent in Makki revelation, while:
يَا أَيُّهَا الَّذِينَ آمَنُوا
“O you who believe”
is particularly characteristic of Madani revelation. These are tendencies rather than absolute rules. [21]
Similarly, Makki revelation frequently contains vivid descriptions of the Hereafter, arguments for Tawhid, accounts of previous prophets and nations, and warnings to those who reject the truth.
Madani revelation more frequently contains detailed legislation and instructions concerning the Muslim community.
Other Scholarly Indicators
Classical scholars identified additional characteristics that can assist in classification.
For example, the Qur'anic expression كَلَّا (kallā, commonly translated “No indeed” or “Never”) occurs in fifteen surahs, all of which are classified as Makki. Likewise, passages concerning the hypocrites are strongly associated with the Madani period because hypocrisy as a significant social phenomenon emerged after the Muslim community had become established. [22]
These indicators are useful because they allow scholars to compare the content of passages with the known historical development of the Muslim community.
They remain indicators, however, rather than replacements for reliable historical transmission.
Makki and Madani as a Record of the Development of Revelation
The distinction between Makki and Madani therefore provides a chronological framework within the Qur'an.
The Makki revelation establishes the foundations of belief and repeatedly calls humanity to recognise Allah, reject false gods, accept Prophethood and prepare for accountability before Him.
The Madani revelation builds upon those foundations and addresses the practical consequences of living according to that faith within an organised community.
The two periods should not be viewed as two different messages.
They represent different stages in the delivery of the same revelation.
The central doctrines remain consistent: Allah is One, humanity is accountable to Him, revelation is genuine, the prophets were sent by Allah, and human beings are called to worship Him and live according to His guidance.
What develops is the circumstances being addressed and the detail required by those circumstances.
Importance for Tafsir
The Makki-Madani classification eventually became an important tool of tafsir.
A commentator who knows that a passage was revealed before the Hijrah can consider the circumstances of the early Makkan community when interpreting it.
A commentator dealing with a Madani passage can take into account the developed Muslim community, its social structure and the historical events surrounding the revelation.
The classification also assists scholars when studying chronology, Asbāb al-Nuzūl, legal development and naskh. It is therefore one of the foundational historical disciplines used when seeking to understand the Qur'an within the circumstances in which its verses were revealed. [23]
Muḥkam and Mutashābih: Clear and Allegorical Verses
The Qur'an itself distinguishes between two broad categories of verses: muḥkamāt, verses that are clear and decisive, and mutashābihāt, verses whose meaning or full reality is not equally clear to every reader. The distinction is explicitly stated in Qur'an 3:7 and forms an important foundation of Qur'anic interpretation. [24]
“He is the One Who has revealed to you the Book. Some of its verses are muḥkamāt—they are the foundation of the Book—while others are mutashābihāt. So those with deviation in their hearts follow the mutashābih of it, seeking discord and seeking its interpretation. But no one knows its full interpretation except Allah. And those firmly grounded in knowledge say, ‘We believe in it; all of it is from our Lord.’ And none will be mindful of this except people of understanding.”
Qur'an 3:7
The verse establishes an important principle: the Qur'an contains verses whose meaning is clear and forms the foundation of the Book, while other passages require greater care in interpretation.
What Is Muḥkam?
The Arabic word muḥkam conveys the idea of something firmly established, decisive, precise or clearly determined.
In Qur'anic scholarship, muḥkam refers to verses whose intended meaning is sufficiently clear and does not depend upon speculative interpretation. Ibn Kathir explains that the muḥkamāt are the foundation of the Book and should be used as the basis for understanding passages whose meaning is less immediately apparent. [25]
These include many of the Qur'an's fundamental teachings concerning Allah, worship, morality, lawful and unlawful matters, obligations and principles of belief.
For example, the Qur'an repeatedly and unambiguously establishes the Oneness of Allah:
“Say, He is Allah—One. Allah—the Sustainer needed by all. He has never had offspring, nor was He born. And there is none comparable to Him.”
Qur'an 112:1–4
There is no need to construct an elaborate interpretation to determine whether the Qur'an teaches that Allah is One. The statement is explicit.
Likewise:
“Allah does not forgive associating others with Him in worship, but forgives anything else of whoever He wills.”
Qur'an 4:48
The fundamental theological and ethical teachings of the Qur'an therefore provide the interpretive foundation against which less immediately clear passages are understood.
What Is Mutashābih?
The term mutashābih derives from an Arabic root associated with resemblance or similarity. In the context of Qur'anic interpretation, it refers to passages whose meaning is not equally apparent, whose wording can admit more than one possible interpretation, or whose full reality is beyond human knowledge.
The classical scholars did not all define mutashābih in exactly the same way. Some emphasised verses whose wording allows more than one possible interpretation; others emphasised matters whose ultimate reality is known only to Allah. [26]
This distinction is important because mutashābih does not simply mean “false,” “contradictory,” or “meaningless.”
A mutashābih verse is still revelation from Allah.
The difficulty lies in the human reader's ability to determine every aspect of its meaning or reality.
The Qur'an Does Not Tell the Reader to Ignore the Mutashābih
The existence of mutashābih verses does not mean that Muslims are forbidden from studying them.
The Qur'an itself commands people to reflect upon its verses:
“Do they not then ponder over the Qur'an, or do their hearts have locks on them?”
Qur'an 47:24
The problem identified in Qur'an 3:7 is not reflection itself. The problem is approaching ambiguous passages with a desire to create fitnah, to pursue a predetermined interpretation, or to use an unclear passage against the clear foundations of the Qur'an.
The verse contrasts two approaches.
Those with deviation in their hearts pursue what is unclear in search of discord.
Those firmly grounded in knowledge accept the entire revelation as coming from Allah.
The distinction is therefore between responsible interpretation and speculative manipulation. [27]
The Clear Verses Provide the Foundation
A central principle derived from Qur'an 3:7 is that the muḥkamāt provide the foundation for interpreting the mutashābihāt.
This prevents an interpreter from taking one difficult expression and constructing an entire doctrine around it while ignoring numerous clear passages dealing with the same subject.
Ibn Kathir explicitly explains that the clear verses should be used to understand passages that may otherwise appear ambiguous. [28]
This principle is particularly important when discussing Islamic theology.
If one passage appears capable of more than one interpretation, it cannot responsibly be interpreted in isolation from the Qur'an's clear statements concerning Allah, His attributes, His uniqueness, His relationship to creation and His absolute transcendence.
The Qur'an is interpreted as a whole.
An Example: The Attributes of Allah
Some of the most discussed mutashābih passages concern descriptions of Allah using expressions that also exist in human language.
The Qur'an speaks of Allah's “Hand,” “Face” and His establishment over the Throne, among other descriptions.
For example:
“The Hand of Allah is above their hands.”
Qur'an 48:10
Such passages became the subject of extensive theological discussion among Muslim scholars.
The existence of the discussion itself does not mean that the Qur'an is contradictory. Rather, it illustrates precisely why the category of mutashābih exists.
Muslim scholars differed concerning how such expressions should be understood while agreeing upon the fundamental principle that Allah is unlike His creation.
The Qur'an itself states:
“There is nothing whatsoever like Him.”
Qur'an 42:11
This clear statement establishes a fundamental principle for interpreting passages concerning Allah's attributes.
Whatever interpretation is adopted concerning a difficult expression must therefore remain consistent with Allah's absolute uniqueness and transcendence.
Human Language and Divine Reality
The issue becomes clearer when the distinction between description and comparison is maintained.
Human beings use words to communicate realities that they encounter.
When revelation uses language that human beings can understand, the words necessarily belong to human linguistic categories. But understanding the linguistic meaning does not mean that the reality described is identical to anything within human experience.
The Qur'an itself establishes this principle through the statement:
“There is nothing whatsoever like Him, and He is the All-Hearing, All-Seeing.”
Qur'an 42:11
The verse simultaneously affirms Allah's attributes and denies that they are comparable to created things.
This provides an important interpretive boundary.
The Qur'an does not require the reader to deny what Allah has revealed about Himself. Nor does it permit the reader to imagine Allah as though He were a created being.
The Two Approaches of the Classical Scholars
Classical Islamic scholarship developed different approaches to the interpretation of mutashābih passages, particularly those concerning the divine attributes.
One approach, associated with many early scholars, was to affirm the wording as revealed while refusing to speculate about the modality or reality of the attribute. This is often summarised by the principle that the attribute is affirmed without asking “how” and without comparing Allah to His creation.
Another approach, developed more extensively among later theologians, permitted taʾwīl in certain circumstances, interpreting a potentially anthropomorphic expression in a manner consistent with Allah's transcendence and the Arabic language.
These approaches differ concerning methodology, but both developed from the same fundamental concern: preserving the Qur'anic revelation while avoiding the attribution of created qualities to Allah. [29]
“All of It Is From Our Lord”
Qur'an 3:7 gives another important principle.
After describing the muḥkam and mutashābih, Allah records the response of those firmly grounded in knowledge:
“We believe in it; all of it is from our Lord.”
Qur'an 3:7
The verse does not say that the believer accepts the clear verses but rejects the difficult ones.
The entire revelation is affirmed.
The difference is that human beings do not necessarily possess equal knowledge of every aspect of every verse.
Some matters can be understood directly.
Other matters require interpretation.
Some matters may have a meaning that can be understood generally while their ultimate reality remains beyond human comprehension.
The Question of Taʾwīl
The word taʾwīl in Qur'an 3:7 is itself the subject of an important classical discussion.
The verse can be understood in relation to whether the complete taʾwīl of the mutashābih is known only to Allah, or whether scholars firmly grounded in knowledge possess knowledge of its interpretation while the ultimate reality remains known only to Allah.
This difference partly arises from the grammatical question of where the pause should be placed in the verse.
One reading understands:
“And no one knows its interpretation except Allah.”
and then begins:
“And those firmly grounded in knowledge say, ‘We believe in it.’”
Another grammatical reading connects those firmly grounded in knowledge with the preceding statement, allowing the meaning:
“No one knows its interpretation except Allah and those firmly grounded in knowledge.”
Classical scholars discussed both possibilities. [30]
This is an example of why Qur'anic interpretation cannot be reduced to translating individual English words. Grammar, punctuation conventions, transmitted recitation and scholarly interpretation all affect how the passage is understood.
The Danger of Taking One Difficult Verse in Isolation
Qur'an 3:7 itself warns against selectively following ambiguous passages while abandoning the clear foundations of the revelation.
The problem is therefore not that the Qur'an contains verses requiring thought.
The problem arises when a person takes an ambiguous expression, selects one possible interpretation and then uses that interpretation to override the Qur'an's clear teachings.
The classical tafsir tradition repeatedly emphasises this principle.
Ibn Kathir explains that those who deviate pursue the mutashābih because its wording can be manipulated to support interpretations that conflict with the clear teachings of the Qur'an. [31]
This principle has broader significance for anyone studying scripture.
A difficult passage should be interpreted in light of the clearer passages rather than the clearer passages being reinterpreted to accommodate an isolated ambiguous expression.
Muḥkam and Mutashābih Do Not Mean “True and False”
The distinction should not be misunderstood as though muḥkam verses are true while mutashābih verses are uncertain or unreliable.
Both categories are revelation.
The distinction concerns clarity and accessibility of meaning, not truthfulness.
The firmly grounded believers described in Qur'an 3:7 say:
“We believe in it; all of it is from our Lord.”
Qur'an 3:7
The Qur'an therefore does not present the mutashābih as defective revelation.
Rather, it acknowledges that human beings encounter different levels of clarity when engaging with divine speech.
The Broader Meaning of Muḥkam and Mutashābih
There is also an important linguistic point.
The Qur'an uses the word muḥkam in another context to describe the Qur'an as a whole:
“Alif-Lām-Rā. A Book whose verses are perfected in wisdom, then explained in detail.”
Qur'an 11:1
The Qur'an also describes itself as mutashābih in Qur'an 39:23:
“Allah has revealed the best statement: a Book consistent in itself and repeatedly conveying its messages.”
Qur'an 39:23
Classical scholars reconciled these descriptions by recognising that the words are being used in different senses. The Qur'an as a whole can be described as muḥkam because its composition is perfected and sound, and as mutashābih because its parts resemble and reinforce one another in truth, coherence and excellence. [32]
Thus, muḥkam and mutashābih are not necessarily absolute labels applied to the Qur'an in only one sense.
Their meaning depends upon the context in which the Qur'an uses the terms.
Why This Matters for Qur'anic Interpretation
The distinction between muḥkam and mutashābih establishes an important methodological principle for the study of the Qur'an.
The reader should not approach every verse as an isolated statement.
Clear verses establish the foundations.
Less immediately clear verses are interpreted in harmony with those foundations.
Historical circumstances may clarify the intended meaning.
Arabic grammar and vocabulary must be considered.
The Prophetic explanation must be consulted where available.
The explanations of the Companions and early scholars provide additional evidence.
And where the ultimate reality of a matter lies beyond human knowledge, the responsible position is to recognise the limit of human understanding rather than invent certainty.
This approach allows the Qur'an to be studied deeply without pretending that every question concerning divine revelation is equally accessible to human beings.
Naskh (Abrogation)
Naskh is the term used in Qur'anic scholarship for the replacement or supersession of an earlier revealed ruling by a later ruling. The concept is explicitly recognised in the Qur'an itself and is therefore not a later theory invented by Muslim jurists to explain apparent differences between verses.
The Qur'an states:
“We do not abrogate a verse or cause it to be forgotten except that We bring forth one better than it or similar to it. Do you not know that Allah is over all things competent?”
Qur'an 2:106
The Qur'an also states:
“And when We substitute one revelation for another—and Allah knows best what He reveals—they say, ‘You are only fabricating.’ Rather, most of them do not know.”
Qur'an 16:101
These verses establish that Allah may replace one revealed instruction with another. The change therefore occurs within the process of revelation, under Allah's authority, rather than being the result of human alteration of the Qur'an.
What Naskh Means
The Arabic term naskh has a range of related meanings, including removal, replacement, substitution and supersession. In the technical terminology of Qur'anic scholarship, it refers to a later revelation superseding an earlier ruling.
This does not mean that Allah made a mistake in the earlier ruling and subsequently corrected Himself.
The earlier ruling was valid when it was revealed.
The later ruling became valid when Allah revealed it.
The change therefore belongs to the progressive nature of revelation and divine legislation.
Ibn Kathir, commenting on Qur'an 2:106, explains naskh in terms of Allah replacing one ruling with another, whether the replacement is by something better or something comparable in its suitability to the circumstances. [33]
Why Would a Ruling Be Abrogated?
The Qur'an was revealed over approximately twenty-three years. During that period, the Muslim community developed from a small persecuted group in Makkah into an established community in Madinah.
Some commands were therefore revealed progressively.
The Qur'an itself provides an example in the prohibition of intoxicants. The subject was addressed progressively rather than through a single immediate prohibition.
The initial revelation acknowledged both benefit and harm:
“They ask you about intoxicants and gambling. Say, ‘There is great sin in both, as well as some benefits for people, but their sin outweighs their benefit.’”
Qur'an 2:219
A later revelation prohibited approaching prayer while intoxicated:
“O believers! Do not approach prayer while intoxicated until you are aware of what you say.”
Qur'an 4:43
The final ruling states:
“O believers! Intoxicants, gambling, idols, and drawing lots for decisions are all evil of satan’s handiwork. So shun them so you may be successful.”
Qur'an 5:90
The following verse reinforces the prohibition:
“satan’s plan is only to stir up hostility and hatred between you through intoxicants and gambling and to hinder you from the remembrance of Allah and prayer. Will you not then abstain?”
Qur'an 5:91
The sequence demonstrates how divine legislation could develop progressively. The earlier revelation was not false. It addressed the community at an earlier stage, while the later revelation established the final ruling.
Naskh Is Not a Contradiction in the Qur'an
A contradiction would occur if two statements were presented as simultaneously applicable commands while requiring mutually exclusive actions.
Naskh is different.
The earlier ruling applies during the period in which Allah has prescribed it.
The later ruling supersedes it from the point at which the later revelation becomes applicable.
For example, if a law states that a particular action is permitted and a later revelation prohibits that action, the two rulings do not constitute a contradiction in the sense of two competing commands simultaneously imposed upon the believer.
Rather, there is a sequence:
Earlier ruling → later revelation → later ruling supersedes the earlier ruling.
The authority behind both remains the same: Allah.
Naskh Does Not Mean That the Qur'an Was Altered by Human Beings
This distinction is particularly important when responding to claims that abrogation proves that the Qur'an was changed by the Companions.
It does not.
Naskh occurred during the period of revelation, while Muhammad ﷺ was alive and receiving revelation through Jibril عليه السلام.
The Companions did not decide that one verse should replace another.
They did not vote on which ruling should remain.
They did not modify the revelation according to changing political or social circumstances.
The change occurred because Allah revealed the later ruling through His Messenger ﷺ.
The Qur'an itself identifies Allah as the one who abrogates or substitutes revelation in Qur'an 2:106 and 16:101.
The Different Forms Discussed by Qur'anic Scholars
Classical scholars subsequently developed a detailed classification of naskh. One commonly discussed classification distinguishes between:
- Abrogation of a ruling while the Qur'anic wording remains.
- Abrogation of the recitation while the ruling is no longer part of the Qur'anic text.
- Abrogation in which both the wording and ruling are no longer part of the Qur'an.
These categories were developed from Qur'anic verses, Prophetic reports and the statements of the Companions, and scholars differed over which reported examples can be established with certainty. The classification should therefore not be treated as though every example traditionally attributed to one of these categories is equally undisputed.
The first category is the clearest and least controversial: a later revelation supersedes an earlier legal ruling while the earlier verse remains part of the Qur'an.
An Example from the Sunnah: The Change in the Number of Breastfeedings
The Sunnah provides an important example of the complexity of naskh.
ʿĀʾishah رضي الله عنها reported:
“Among what was revealed in the Qur'an was: ten known sucklings make marriage unlawful; then they were abrogated by five known sucklings, and the Messenger of Allah ﷺ died while they were among what was recited of the Qur'an.”
Sahih Muslim 1452a
The report is important because it illustrates why the scholars distinguished between the ruling and the recitation of a revealed passage.
The report describes an earlier ruling concerning ten breastfeedings being replaced by five. It also records a historical statement concerning what was recited during the Prophet's ﷺ lifetime.
The report therefore belongs to the scholarly discussion of naskh and demonstrates that the categories of revelation, ruling and recitation require careful distinction.
It should not be presented simplistically as though a Companion merely remembered a forgotten Qur'anic verse and the later Muslims decided to remove it. The report explicitly attributes the change to revelation and abrogation during the Prophetic period.
Naskh and the Final Qur'anic Text
The existence of naskh also explains why the Qur'an preserved by the Muslim community is the final form of the revelation, rather than a chronological archive containing every ruling that had ever been revealed.
During the twenty-three-year period of revelation, some instructions were temporary.
Once Allah revealed a later ruling, the earlier ruling no longer governed the believers.
The Qur'an that was preserved after Muhammad's ﷺ death therefore represents the revelation that remained established at the conclusion of the Prophetic mission.
This is fundamentally different from saying that Muslims later removed inconvenient passages from the Qur'an.
The distinction is chronological:
Abrogation occurred during revelation.
Compilation and preservation occurred after revelation had been completed.
The Companions did not possess authority to create new naskh after Muhammad's ﷺ death.
Naskh and the Completion of Revelation
The completion of Muhammad's ﷺ mission marks the end of this process.
Once revelation ceased, there could be no new divine ruling that would supersede an existing Qur'anic ruling.
This is one reason the chronology of revelation is important when studying naskh. A passage cannot be claimed to abrogate another merely because it appears later in the physical order of the Qur'an.
The relevant question is:
Which revelation came later chronologically?
The Qur'an is not arranged chronologically, as established in the discussion of its structure.
Consequently, a verse appearing later in the Mushaf is not automatically a later revelation.
Naskh Is Not the Same as a Change in the Qur'anic Text
The word “abrogation” can easily create confusion when translated into modern terminology.
Naskh does not mean that human beings edited the Qur'an.
It does not mean that the Companions discovered mistakes.
It does not mean that Muhammad ﷺ changed his teachings according to his own preferences.
It describes a divine process in which Allah replaced an earlier revealed ruling with a later one.
The Qur'an itself presents this process as part of Allah's authority over revelation:
“Whatever verse We abrogate or cause to be forgotten, We replace it with something better or similar.”
Qur'an 2:106
The initiative belongs to Allah.
The Relationship Between Naskh and Divine Wisdom
From the perspective of Islamic theology, naskh demonstrates that divine legislation can be revealed progressively according to circumstances while remaining under Allah's knowledge and wisdom.
Human beings experience time sequentially.
Allah's knowledge, however, encompasses the entire process.
The fact that a later command supersedes an earlier one therefore does not imply that Allah discovered something previously unknown.
Rather, the earlier command was revealed for the circumstances in which it applied, and the later command was revealed when Allah determined that the community should move to the next stage.
This principle is particularly evident in the gradual development of certain laws.
Naskh and the Preservation of the Qur'an
Naskh must therefore be distinguished from the preservation question addressed earlier.
Preservation asks whether the Qur'an transmitted after Muhammad ﷺ is the revelation that was established and recited at the completion of his mission.
Naskh concerns what happened during the process of revelation before that completion.
The two questions should not be conflated.
A ruling that Allah Himself abrogated during the Prophetic period does not constitute a missing portion of the final Qur'an.
Similarly, a verse whose recitation was itself abrogated according to a reliably transmitted report cannot be described as a verse that later Muslims accidentally lost.
The concept of naskh exists precisely because revelation was progressive and because the final revealed legislation was not necessarily identical to every ruling that had applied at an earlier stage.
What Naskh Does Not Permit
The doctrine also has strict limits.
A Muslim cannot simply declare that a verse is abrogated because it appears difficult or because it conflicts with a preferred interpretation.
Classical scholars required evidence for claims of naskh, particularly because falsely declaring one Qur'anic ruling abrogated could effectively nullify a divine command.
The chronological order of revelation, Prophetic reports, statements of the Companions and the relationship between the relevant passages all became important considerations.
For this reason, the classical science of naskh developed as a specialised field rather than being left to individual opinion.
The Significance of Naskh
Naskh demonstrates that the Qur'an's legislation must be studied within the chronological process of revelation.
The Qur'an was not delivered as a single document in one moment.
It was revealed progressively, responding to the circumstances of Muhammad ﷺ and the developing Muslim community.
Some rulings were permanent.
Some were temporary.
Some were later replaced by more comprehensive or appropriate rulings.
The final Qur'anic text therefore reflects the revelation as it stood at the completion of Muhammad's ﷺ mission.
The existence of naskh is consequently not evidence that the Qur'an was corrupted or rewritten. It is part of the Qur'an's own account of how Allah governed revelation and legislation during the period in which the Qur'an was being revealed.
Tafsir
Tafsir is the scholarly discipline concerned with explaining the meanings, guidance, rulings, language, context and intended implications of the Qur'an. The Arabic word tafsir carries the meaning of explanation and clarification. In Islamic scholarship, tafsir therefore refers to the disciplined study of what Allah has revealed and what the Qur'anic text means. [34]
Tafsir is not simply a personal opinion about what a verse might mean. It developed as a specialised field because understanding the Qur'an requires knowledge of its Arabic language, the circumstances in which verses were revealed, the Prophetic Sunnah, the explanations of the Companions, Qur'anic recitation, grammar, rhetoric, jurisprudence and other related sciences. [35]
The Qur'an Explains the Qur'an
The first principle in Qur'anic interpretation is to examine the Qur'an itself.
A subject that is mentioned briefly in one place may be explained in greater detail elsewhere. A general statement may be clarified by another passage, and a term whose meaning is not immediately apparent in one verse may become clear from its use elsewhere in the Qur'an.
Ibn Taymiyyah identified this as the first and best method of tafsir: explaining the Qur'an through the Qur'an itself. What is summarised in one passage may be elaborated in another, allowing the Qur'an to provide its own internal explanation. [36]
This principle is particularly important because individual verses should not be detached from the wider Qur'anic message. The Qur'an is a unified revelation, and its passages are interpreted in relation to one another.
The Sunnah Explains the Qur'an
The second major source of tafsir is the Sunnah of Muhammad ﷺ.
The Qur'an itself assigns Muhammad ﷺ the responsibility of explaining the revelation to the people:
“We have sent down to you the Reminder so that you may explain to people what has been revealed to them, so perhaps they will reflect.”
Qur'an 16:44
The Prophet's ﷺ explanations, actions and teachings therefore form an essential part of understanding the Qur'an.
This is particularly evident in matters of worship. The Qur'an commands Muslims to establish prayer, give zakah and perform pilgrimage, but the detailed manner in which these acts are performed was transmitted through the Sunnah.
The Qur'an also instructs believers to accept what the Messenger ﷺ commands and to refrain from what he prohibits:
“Whatever the Messenger gives you, take it; and whatever he forbids you, leave it.”
Qur'an 59:7
This establishes the authority of the Prophetic explanation alongside the Qur'anic text. [37]
The Prophet's Explanation Was Preserved Through Hadith
The Prophetic explanation of the Qur'an was not preserved as a separate modern commentary written by Muhammad ﷺ himself.
It was transmitted through the broader tradition through which his sayings, actions and approvals were preserved: the Hadith.
Some Hadith directly explain Qur'anic verses. Others record how Muhammad ﷺ applied Qur'anic commands in practice. Still others preserve his responses when the Companions asked him about particular matters.
Tafsir therefore developed in close relationship with Hadith scholarship.
The distinction remains important: the Qur'an is revelation, whereas Hadith records the words, actions and approvals of Muhammad ﷺ. Hadith can explain the Qur'an without becoming part of the Qur'anic text.
The Companions and Tafsir
The Companions occupied a unique position in the interpretation of the Qur'an.
They heard the revelation directly from Muhammad ﷺ, witnessed the circumstances in which verses were revealed, knew the Arabic language of the period and observed how Muhammad ﷺ understood and applied the revelation.
For this reason, their explanations became an important source of tafsir.
Among the Companions particularly associated with Qur'anic interpretation were ʿAbdullah ibn ʿAbbas رضي الله عنهما, ʿAbdullah ibn Masʿud رضي الله عنه, Ubayy ibn Kaʿb رضي الله عنه and ʿAli ibn Abi Talib رضي الله عنه.
Ibn ʿAbbas رضي الله عنهما became especially renowned for his knowledge of the Qur'an. Muhammad ﷺ prayed for him:
“O Allah! Bestow on him the knowledge of the Book.”
Sahih al-Bukhari 75
The report is one of the foundations for understanding Ibn ʿAbbas's exceptional status in Qur'anic knowledge. [38]
Another authentic report records Muhammad ﷺ embracing Ibn ʿAbbas رضي الله عنهما and praying that Allah grant him wisdom. The report is recorded by al-Bukhari. [39]
“O Allah, give him understanding of the religion and teach him the interpretation.”
Sahih al-Bukhari 3756
Ibn ʿAbbas subsequently became one of the most important authorities in early Qur'anic interpretation, and a substantial body of tafsir was transmitted from him through his students.
The Importance of the Circumstances of Revelation
Tafsir also requires knowledge of the circumstances in which particular verses were revealed.
This is known as Asbāb al-Nuzūl, the occasions or circumstances of revelation.
A verse may contain a general principle while having been revealed in response to a specific event, question or dispute. Knowing that historical circumstance can clarify what the verse addresses without necessarily restricting the application of its broader principle.
This is why Asbāb al-Nuzūl became an important discipline within Qur'anic interpretation.
The Companions were particularly valuable sources because they had witnessed the events surrounding revelation. Later scholars therefore examined their reports when determining the historical circumstances of particular passages. [40]
Arabic Is Essential to Tafsir
The Qur'an was revealed in Arabic, and tafsir consequently requires serious knowledge of the Arabic language.
A word cannot always be understood adequately by selecting its first dictionary definition and inserting it into an English translation.
The interpreter must consider vocabulary, grammar, morphology, syntax, rhetoric, context and the way words were used in the Arabic of the period of revelation.
This is particularly important because the meaning of Arabic words can develop over time. A word may have had a particular range of meanings in the language of seventh-century Arabia that differs from some of its later usages.
Classical scholars therefore treated Arabic linguistic knowledge as one of the fundamental qualifications of a mufassir, the person who performs tafsir. [41]
Tafsir Is More Than Translation
Translation and tafsir are therefore not the same discipline.
A translation attempts to communicate the meaning of the Qur'anic Arabic in another language.
Tafsir goes further.
A mufassir may examine why a particular word was used, how its grammatical construction functions, what the surrounding verses establish, what Muhammad ﷺ explained concerning it, what the Companions understood from it, and how the earliest generations interpreted the passage.
For this reason, an English translation cannot replace tafsir.
Two translators may choose different English words for an Arabic expression while both attempting to communicate its meaning accurately. A tafsir may then explain why one rendering better communicates a particular aspect of the Arabic.
This distinction is particularly important when comparing the Qur'an with translations. The Arabic Qur'an remains the primary text; translations communicate its meaning, while tafsir explains and analyses that meaning.
Tafsir and the Qur'anic Sciences
The classical mufassir was expected to possess knowledge of numerous related disciplines.
These included Arabic vocabulary, grammar, morphology, rhetoric, Qur'anic recitation, Asbāb al-Nuzūl, Makki and Madani revelation, naskh, jurisprudence and Hadith.
This explains why tafsir became one of the most extensive fields of Islamic scholarship.
A verse dealing with a legal ruling might require knowledge of jurisprudence.
A verse whose meaning depends upon a particular event might require knowledge of Asbāb al-Nuzūl.
A verse containing a linguistic construction might require detailed Arabic grammar.
A verse whose wording differs among recognised qirāʾāt may require knowledge of Qur'anic recitation.
Tafsir therefore sits at the intersection of many Qur'anic sciences rather than functioning as an isolated discipline. [42]
Tafsir Through Transmitted Reports
One of the major classical approaches is commonly described as tafsir bi'l-maʾthūr or tafsir bi'l-riwāyah, interpretation based upon transmitted reports.
This approach gives priority to the Qur'an itself, authentic Prophetic explanations and reports from the Companions and early generations.
The underlying principle is that the earliest generations possessed knowledge of the revelation that later interpreters must not disregard.
The method does not mean that every report found in a later tafsir book is automatically authentic. Classical scholars themselves examined chains of transmission and the reliability of reports.
This distinction is essential because large classical commentaries sometimes preserve reports precisely so that later scholars can examine them. The mere presence of a report in a tafsir does not necessarily mean that the author considered every transmitted report equally authentic.
Tafsir Through Language and Reasoned Analysis
Another major approach involves linguistic and analytical interpretation.
Scholars examined Arabic grammar, rhetoric, semantics, legal principles and logical relationships within the text.
Reasoned interpretation was not necessarily rejected. The issue was whether reasoning was grounded in the established principles of Qur'anic interpretation or whether someone simply imposed a personal theory upon the text.
A qualified mufassir therefore does not merely ask what a verse might mean to an individual reader. The question is what the Arabic expression can legitimately mean within its linguistic, textual, historical and theological context.
This distinction separates scholarly interpretation from unrestricted personal speculation.
The Limits of Personal Opinion
The Islamic tradition contains strong warnings against speaking about the Qur'an without knowledge.
The reason is straightforward: interpreting the speech of Allah is a serious responsibility.
A person who lacks sufficient knowledge of Arabic, Hadith, Qur'anic context and the principles of interpretation can easily take an expression out of context or attribute to Allah a meaning that the text does not support.
This does not mean that Muslims are prohibited from reflecting upon the Qur'an. The Qur'an itself calls people to contemplate its verses.
It means that personal reflection and authoritative tafsir are not identical.
Reflection can inspire understanding and spiritual benefit.
Tafsir requires scholarly methodology and evidence.
Major Classical Tafsir Works
As Qur'anic scholarship developed, scholars began producing comprehensive written commentaries.
Among the earliest and most influential complete works is the Jāmiʿ al-Bayān ʿan Taʾwīl Āy al-Qurʾān of Muhammad ibn Jarir al-Tabari رحمه الله, who died in 310 AH/923 CE.
Al-Tabari's commentary became foundational for subsequent Qur'anic scholarship. He transmitted and analysed reports from the Companions, Successors and earlier authorities while also engaging with Arabic language, jurisprudence and interpretation.
Other major classical commentaries include:
- Tafsir al-Qur'an al-ʿAzim by Ibn Kathir رحمه الله;
- Al-Jamiʿ li-Ahkam al-Qur'an by al-Qurtubi رحمه الله;
- Al-Kashshaf by al-Zamakhshari;
- Mafatih al-Ghayb by Fakhr al-Din al-Razi;
- Al-Itqan fi ʿUlum al-Qur'an by al-Suyuti رحمه الله, which is principally a work on the sciences of the Qur'an rather than a verse-by-verse tafsir.
The diversity of these works also demonstrates that tafsir developed through different scholarly approaches, including transmitted reports, jurisprudence, language, theology, rhetoric and other disciplines. [43]
Tafsir and Isrāʾīliyyāt
Some classical tafsir works also contain reports known as Isrāʾīliyyāt, material originating in Jewish and Christian traditions or narratives transmitted through converts and other early sources.
Their presence requires careful evaluation.
Muslim scholars did not necessarily regard every such report as authoritative. Reports that agree with established Islamic revelation may be mentioned as supporting historical material; reports that contradict the Qur'an or authentic Sunnah cannot be accepted merely because they appear in an earlier tradition; and reports for which neither confirmation nor contradiction exists have historically been treated with varying degrees of caution.
This is particularly important when studying Qur'anic narratives. A later story found in a tafsir must not automatically be presented as though it were part of the Qur'an or an authentic statement of Muhammad ﷺ.
The Qur'an remains the primary revelation, while tafsir is the scholarly attempt to explain it.
Tafsir and Differences Among Scholars
Differences between tafsir works do not mean that Muslims possess different Qur'ans.
The Qur'an is the common text being interpreted.
Scholars may differ concerning the meaning of a particular word, the strength of a transmitted report, the circumstances of revelation, the legal implications of a passage or the preferred interpretation of an ambiguous expression.
These differences are part of the history of Islamic scholarship.
Some interpretations became widely accepted, while others remained minority positions or were rejected by later scholars.
The existence of competing interpretations therefore needs to be distinguished from variation in the Qur'anic text itself.
Tafsir Does Not Alter the Qur'an
This distinction is fundamental.
The Qur'an is the revealed text.
Tafsir is commentary upon that text.
A mufassir may argue that a verse means one thing while another scholar argues for another interpretation. Neither scholar has thereby changed the Qur'an.
The Arabic verse remains exactly what it is.
The difference exists at the level of human interpretation, not revelation.
This also explains why classical Muslim scholarship produced thousands of pages of tafsir without creating thousands of Qur'ans.
The Qur'an remains one text, while generations of scholars have examined its meanings from different scholarly perspectives.
The Purpose of Tafsir
The purpose of tafsir is ultimately to make the Qur'an understood without separating its meaning from the evidence by which that meaning is established.
The interpreter begins with the Qur'an itself.
The Sunnah explains and demonstrates its teachings.
The Companions provide early understanding of its language and circumstances.
The Arabic language establishes what its words and constructions can mean.
Asbāb al-Nuzūl provides historical context where reliably transmitted.
The principles of naskh, Makki and Madani revelation, qirāʾāt and jurisprudence clarify specialised questions.
The result is a disciplined attempt to understand what Allah revealed rather than an invitation to impose personal ideas upon the text.
Tafsir therefore serves as the bridge between the preserved Qur'anic revelation and the human effort to understand its meaning. It explains the text without becoming the text itself, and it allows each generation to study the Qur'an while remaining connected to the linguistic, Prophetic and scholarly tradition through which its meaning has been transmitted.