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The plurality of interpretations and trends of knowledge in hermeneutics
The other source of the notion of multiplicity of interpretations and the non-absoluteness of views and opinions is hermeneutics or the theory of textual interpretation. Today, this field of study is recognized as one of the disciplines in which different scientific groups in the world are busy conducting research. In the West, hermeneutics was initially a branch of exegeses related to Christian scholasticism and metaphysics whose concern was to discover, investigate and interpret the spiritual meaning and truth of the Bible.
Then, it gained a broader meaning and began to refer to the skill of interpreting and understanding the importance of human ideas, statements, actions, and institutions. Under the latter definition, hermeneutics was drawn from the realm of theology to the realm of philosophy, and it refers to a branch of study whose concerns are the distinct methods of studying human sciences and humanities.
The theories advanced in this science say that words are essentially inadequate and insufficient in conveying the essence of the speakerโs message and in transferring it to others, and can never bring the reader to the environment where the writer is located and be influenced by the presented ideas. So, when a person uses certain words to impart a concept to another person, the listener cannot comprehend the essence of the speakerโs message.
For example, every person has many feelings like love, affection, anger, aversion, astonishment, and surprise. If he sees a surprising scene and he wants to express his feeling of surprise to another person, his addressee will only be informed that he has been surprised, but will never comprehend the essential quality of surprise and astonishment experienced by the speaker through the words used by the speaker. In reality, words only tell about the existence of a feeling but are incapable of imparting the nature and quality of the said feeling. If you tell somebody that you love something, your addressee will understand based on his interpretation of what you expressed that you have a feeling which you called โloveโ. However, he will not get the complete information about your feeling.
Words and the possibility of their arriving at different truths
As stated, one of their claims is that words fall short of expressing the essence of the message. The insufficiency and inadequacy of words in conveying and imparting the intention of the writer is one of the main subjects of the hermeneutics of texts including religious texts. The reply to the abovementioned claim is as follows: If we try to study the historical accounts of various communities for the past millennia and take a glance at the literature of the followers of each religion, sect or faith, we will find that the main factor that contributed to the flourishing of the literature of all communities and religions is โloveโ.
This point shows that love is a common and universal emotional state and feeling which can be understood and felt by all. Now, if a Japanese, Chinese, Arab, or Iranian expressed his love and was understood, how can it be claimed that we do not understand his feeling? How can it be said that we cannot comprehend the love stories of Leyli and Majnun, or Shirin and Farhad, and that we cannot have a correct knowledge and awareness of their love which is the axis of those stories on the pretext that words cannot impart feelings? If the emotional state or feeling like love cannot be comprehended by the speaker or listener, why has it earned prominence in the literature of various communities?
We also acknowledge that man cannot impart to others what he exactly feels, but by means of signs, gestures and instruments, one can understand and comprehend the feelings of others. I cannot impart to another person the exact feeling of fear I experienced, but since fear is a common or universal feeling and the same thing also exists in others, by means of its effects on me and my body, others can understand the fear I experienced.
Of course, if a person does not have a feeling similar to what I felt, he can understand and comprehend my feeling by means of signs, gestures and oral communication. For instance, a person who does not feel any spark of love in himself will not understand and appreciate love stories, but it must be acknowledged that such a person can hardly be called human. At least, there is a certain level of love in every person. Now, once he is aware of this feeling within him and also knows that this emotion can intensify or decrease, he will realize that once this emotional state reaches its peak, it is called โloveโ. So, it is not true that we can not impart our inner feelings to others, and thus, words are incapable and insufficient in expressing our inner intention and hidden feelings.
The possibility of acquiring absolute and real knowledge of the Qurโan
We equally acknowledge that through conventional and empirical means and common knowledge, one can neither become aware of the essence of metaphysical truths like the nature of angels nor acquire comprehensive and complete knowledge of them. Whatever is said about them is metaphorical and multifaceted. As such, some Qurโanic verses that mention such creatures are metaphorical. There are special means to know these truths which are inaccessible to common people. Individuals can grasp the truth of some of these creatures only by means of self-purification, moral refinement and spiritual elevation.
But the lack of comprehension of some truths mentioned in the Qurโan is not a proof that whatever is mentioned in the Qurโan is like that and beyond our comprehension, and that words and verbal expressions cannot show us the truth and reality and everyone has to interpret and explain those words according to his own mindset. Besides, it is true that we cannot acquire complete knowledge of metaphysical truths like the nature of angels, but their attributes, characteristics and descriptions mentioned in the Qurโan provide us with knowledge about them to some extent.
One of the alleged proofs they cite in substantiating their notion that the language of the Qurโan or the language of religion is fictitious is that metaphors, allusions, similes, and allegories are used in religious scriptures, in general, and in the Qurโan, in particular; for example, this passage in the Qurโan:
 รฆรณรกรรณ รรณรรตรฆรครตรฆร รรณรรกรธรณรรถรญ รครณรรณรรณรรบ รรณรรบรกรณรฅรณร รฃรถรค รรณรรบรรถ รรตรฆรธรณรรฒ รรณรครรณรรรฐร... 
โDo not be like her who would undo her yarn, breaking it up after [spinning it to] strength...โ[103]
This is one example mentioned in the Qurโan and perhaps that woman did not really exist at all. The same is true in the case of the similitude of donkey mentioned in the Qurโan:
รฃรณรรณรกรต รรกรธรณรรถรญรครณ รรตรฃรธรถรกรตรฆร รรกรรธรณรฆรบรรณรรรณ รรตรฃรธรณ รกรณรฃรบ รญรณรรบรฃรถรกรตรฆรฅรณร รรณรฃรณรรณรกรถ รรกรบรรถรฃรณรรรถ รญรณรรบรฃรถรกรต รรณรรบรรณรรรฐร...
โThe example of those who were charged with the Torah, then failed to carry it, is that of an ass carrying books...โ[104]
They have said: โAs these similes mentioned in the Qurโan seem mythological, how can we know that other subjects of the Qurโan such as God, Resurrection, revelation, heaven, and hell are not fictitious and mythological as well?!โ
They place these absurd, baseless and atheistic statements in the form of articles at the disposal of university students throughout the country to inform them that the entire Qurโan is fictitious and mythological! This impudence has even gone to the extent that a student presents in his article a novel understanding of the story of Hadhrat Yusuf (Joseph) (โa) narrated in the Qurโan. He discusses the story in the form of a fictitious novel and subjects it to literary criticism, expressing some objectives to it.
Thereafter, he presents his โliterary criticismโ of the story of Prophet Joseph (โa) in a class session in the presence of a professor who also gives his criticism of the story. They finally conclude that the Writer of the โnovelโ on Prophet Joseph (โa) is not a literary genius and the novel is not skillfully written!
The relativistsโ unfounded claim of Qurโanic language being unreal
Unfortunately, due to the freedom of expression and the press, the open atmosphere in universities and other educational centers, the cultural weakness of our official and unofficial learning institutions, the shortcomings and heedlessness of our educational system policymakers, especially at the higher level of education, there has been extensive sinister propaganda against religious teachings and Islamic values since the victory of the Islamic Revolution.
It has reached a point that the fundamental question of some students is this: Since parables, stories, metaphors, and allusions are mentioned or used in the Qurโan, how can we differentiate them from other Qurโanic subjects? Perhaps, the words such as โAllah,โ โrevelationโ and โResurrectionโ are also meant metaphorically. Yes, the outcome of theories like the relativity of knowledge, the symbolic language of religion and the hermeneutic interpretation of religious texts is a torrent-like attack against deep-rooted lofty values and beliefs which have enriched and made magnificent our culture and society in the course of history. The past and present honor of our nation has come into being because of the same pristine Islamic values and beliefs, and this nation has shouldered the responsibility of safeguarding this trust of all the prophets and saints of God.
Our point is that on the pretext that there are parables, metaphors and stories in the Qurโan they claim that the Qurโan does not intend to express truths and realities. It only attempts to present a series of fiction, allusions and metaphors. If there are poems and parables in a book, must this book be recognized as a book of poetry and parable? If a speaker makes a witty remark or cracks a joke in the course of his speech, must his entire speech be treated as full of witticism and jokes?
If a person makes use of a parable, metaphor, simile, allusion, or allegory somewhere in his speech, this does not mean that his speech is entirely an aggregate of figures of speech like simile, metaphor, parable, allusion and allegory. In this case, no writer has any right to make use of a parable, poem, or literary witticism in his scientific book, or else, his book shall be introduced as a book of poetry or witticism. If God makes use of a parable in the Qurโanโas He doesโdoes it mean that other passages of the Qurโan are poems and fables?
รฆรณรรรบรกรต รรณรกรณรญรบรฅรถรฃรบ รครณรรณรรณ รรรบรครณรญรบ รรรณรฃรณ รรถรรกรบรรณรรธรถ...
โRelate to them truly the account of Adamโs two sonsโฆโ[105]
And
รฆรณรรถรรกรบรรณรรธรถ รรณรครรณรกรบรครณรรฅรต รฆรณรรถรรกรบรรณรรธรถ รครณรรณรกรณ...
โWith the truth did We send it down, and with the truth did it descendโฆโ[106]?
To prove the credibility of the theory of hermeneutics or the interpretation of texts, they say that throughout history Muslims have embarked on speculative interpretations, and mystics have written books on speculative interpretations. So, it is clear that the Qurโan also has various interpretations. Just as mystics have made speculative interpretations, they also have a right to interpret and speculate even though the outcome of their process is totally different and contradictory to the interpretations of mystics.
Moreover, traditions also mention the existence of interpretations and inner meanings of Qurโanic passages which are in conflict with their outward meanings, and the existence of various interpretations and inner meanings of the Qurโan is a reasonable basis for one to present diverse interpretations and speculations of Qurโanic verses. All can engage in this activity and since it cannot be identified which interpretation is correct and which is wrong, all will have to be considered as credible!
In reply, let me say: โYes, the Qurโan also points to the existence of allegorical verses [mutashabihat] and the need to interpret them based on definitive verses [muhkamat]. It is also mentioned in traditions that the Qurโan has various inner parts and layers but it does not state that the outward meanings of verses, words and expressions have no validity and do not reveal truths to us.
To say that in addition to the outward meanings of verses and their credibility there are more profound subjects in the Qurโan called inner parts or interpretations of verses is different from claiming that the outward meanings of verses are not credible, and the only interpretations which are credible are based on the mindset of the speculator and a product of his mind. In this manner, multiple, diverse and contradictory interpretations are presented as various interpretations of religion and we are asked to acknowledge them!
Imam โAliโs (โa) expression of concern over cultural confusion and the distortion of religion
At the end of my discussion, I deem it necessary to refer to the luminous words of the Commander of the Faithful โAli (โa) about the distortions that took place in religion after the Messenger of Allah (s) and ended in misery and gloom. As we all know, the government of the Commander of the Faithful (โa) was established 25 years after the passing away of the Holy Prophet (s) and there were still those who had heard the interpretation and the circumstances surrounding the revelation of Qurโanic verses from the Messenger of Allah (s) himself and personally seen the scenes of the revelation of those verses.
Yet, the hypocrites, the enemies, egoists and opportunists introduced distortions in religion that consequently led to deviation from Islam, fratricide and bloodshed among Muslims. Imam โAli (โa) says:
รฆรณรกรรถรครธรณร ร
รถรครธรณรฃรณร รรณรรบรรณรรบรครณร รครตรรณรรรถรกรต ร
รถรรบรฆรณรรครณรครณร รรถรญ รรกรรบรถรรบรกรรณรฃรถ รรณรกรณรฌ รฃรณร รรณรรณรกรณ รรถรญรฅรถ รฃรถรครณ รรกรรธรณรญรบรรถ รฆรณรรกรรรบรฆรถรรณรรรถยก รฆรณรรกรรธรตรรบรฅรณรรถ รฆรณรรกรรธรณรรบรฆรถรญรกรถ...
โWe now had to fight our brethren in Islam because of entry into Islam of misguidance, crookedness, doubts and (wrong) interpretation...โ[107]
Similarly, skepticism and deviation, which today has been organized and expressed in scientific ways, had reached such a state that Muslims fought each other during the time of Hadhrat โAli (โa). During the Battles of Jamal and Nahrawan, due to these deviant interpretations, some people stood against โAli (โa), the rightful interpreter of the Qurโan at that time, as a result of which many of them were killed.
In Sermon 17 of Nahj al-Balaghah, Imam โAli (โa) complained to God of the misguidance and ignorance of the people, thus:
ร
รถรกรณรฌ รรกรกรฅรถ รรณรรบรรตรฆร รฃรถรครบ รฃรณรรบรรณรรฒ รญรณรรถรญรรตรฆรครณ รรตรฅรธรณรรกรรฐยก รฆรณรญรณรฃรตรฆรรตรฆรครณ รรตรกรรธรณรกรรฐยก รกรณรญรบรรณ รรถรญรฅรฃรบ รรถรกรบรรณรรฑ รรณรรบรฆรณรรต รฃรถรครณ รรกรรถรรณรรรถ ร
รถรรณร รรตรกรถรญรณ รรณรรธรณ รรถรกรรณรฆรณรรถรฅรถยก รฆรณรกรรณ รรถรกรบรรณรรฑ รรณรครบรรณรรต รรณรญรบรรรฐ รฆรณรกรรณ รรณรรบรกรณรฌ รรณรฃรณรครรฐ รฃรถรครณ รรกรรถรรณรรรถ ร
รถรรณร รรตรรธรถรรณ รรณรครบ รฃรณรฆรณรรรถรรถรฅรถยก รฆรณรกรรณ รรถรครบรรณรฅรตรฃรบ รรณรครบรรณรรต รฃรถรครณ รรกรฃรณรรบรรตรฆรรถยก รฆรณรกรรณ รรณรรบรรณรรต รฃรถรครณ รรกรฃรตรครรณรรถ .
I complain to Allah about persons who live ignorant and die misguided. For them nothing is more worthless than the Qurโan if it is recited as it should be recited, nor anything more valuable than the Qurโan if its verses are removed from their places, nor anything more vicious than virtue, nor more virtuous than vice.[108]
This complaint of Imam โAli (โa) came only 25 years after the passing away of the Prophet (s), but deviations and innovations had struck such a blow to religion that at the peak of his isolation the Imam (โa) raised his hands toward the sky and expressed to God his pain and agony at the heedlessness of people to his words of guidance.
Similar to the above statement, in Sermon 147 Imam โAli (โa) says:
รฆรณร
รถรครธรณรฅรต รรณรญรณรรบรรญ รรณรกรณรญรบรรตรฃรบ รฃรถรครบ รรณรรบรรถรญ รรณรฃรณรรครฑ รกรณรญรบรรณ รรถรญรฅรถ รรณรญรบรรฑ รรณรรบรรณรฌ รฃรถรครณ รรกรบรรณรรธรถยก รฆรณรกรรณ รรณรรบรฅรณรรณ รฃรถรครณ รรกรบรรณรรรถรกรถยก รฆรณรกรรณ รรณรรบรรณรรณ รฃรถรครณ รรกรบรรณรรถรรถ รรณรกรณรฌ รรกรกรฅรถ รฆรณรรณรรตรฆรกรถรฅรถยก รฆรณรกรณรญรบรรณ รรถรครบรรณ รรณรฅรบรกรถ รรกรถรรณ รรกรรธรณรฃรณรรครถ รรถรกรบรรณรรฑ รรณรรบรฆรณรรณ รฃรถรครณ รรกรบรรถรรณรรรถ ร
รถรรณร รรตรกรถรญรณ รรณรรธรณ รรถรกรรณรฆรณรรถรฅรถยก รฆรณรกรรณ รรณรครบรรณรรณ รฃรถรครบรฅรต ร
รถรรณร รรตรรธรถรรณ รรณรครบ รฃรณรฆรณรรรถรรถรฅรถยก รฆรณรกรรณ รรถรญ รรกรบรรถรกรรณรรถ รรณรญรรฑ รรครบรรณรรณ รฃรถรครณ รรกรบรฃรณรรบรรตรฆรรถยก รฆรณรกรรณ รรณรรบรรณรรณ รฃรถรครณ รรกรฃรตรครรณรรถ...
Certainly, a time will come upon you after me when nothing will be more concealed than rightfulness, nothing more apparent than wrongfulness and nothing more current than untruth against Allah and His Prophet. For the people of this period nothing will be more valueless than the Qurโan being recited as it ought to be recited, nor anything more valuable than the Qurโan being misplaced from its position. And in the towns nothing will be more hated than virtue, nor anything more acceptable than vice.[109]
In continuation, he (โa) says:
รรณรรณรรบ รครณรรณรรณ รรกรบรรถรรณรรรณ รรณรฃรณรกรณรรตรฅรตยก รฆรณรรณรครณรรรณรรฅรต รรณรรณรรณรรตรฅรตยบ รรณรรกรบรรถรรณรรรต รญรณรฆรบรฃรณรรถร รฆรณรรณรฅรบรกรตรฅรต รฃรณรครบรรถรญรธรณรรครถ รรณรรถรญรณรรรครถยก รฆรณรรณรรรถรรณรรครถ รฃรตรรบรรณรรถรรณรรครถ รรถรญ รรณรรถรญร รฆรณรรรถร รกรรณ รญรตรรบรฆรถรญรฅรถรฃรณร รฃรตรรบรฆยบ รรณรรกรบรรถรรณรรรต รฆรณรรณรฅรบรกรตรฅรต รรถรญ รรกรถรรณ รรกรรธรณรฃรณรรครถ รรถรญ รรกรครธรณรรรถ รฆรณรกรณรญรบรรณร รรถรญรฅรถรฃรบยก รฆรณรฃรณรรณรฅรตรฃรบ รฆรณรกรณรญรบรรณร รฃรณรรณรฅรตรฃรบ! รกรรถรณรครธรณ รรกรรธรณรกรรณรกรณรรณ รกรรณ รรตรฆรณรรรถรรต รรกรบรฅรตรรณรฌยก รฆรณร
รถรครถ รรรบรรณรฃรณรรณรยก รรณรรรบรรณรฃรณรรณ รรกรบรรณรฆรบรฃรต รรณรกรณรฌ รรกรบรรตรรบรรณรรถยก รฆรณรรรบรรณรรณรรตรฆร รรณรครถ รรกรบรรณรฃรณรรรณรรถยก รรณรรณรครธรณรฅรตรฃรบ รรณรรถรฃรธรณรรต รรกรบรรถรรณรรรถ รฆรณรกรณรญรบรรณ รรกรบรรถรรณรรรต ร
รถรฃรณรรฃรณรฅรตรฃรบยก รรณรกรณรฃรบ รญรณรรบรรณ รรถรครบรรณรฅรตรฃรบ รฃรถรครบรฅรต ร
รถรกรรธรณ รรรบรฃรตรฅรตยก รฆรณรกรรณ รญรณรรบรรถรรตรฆรครณ ร
รถรกรรธรณ รรณรรธรณรฅรต รฆรณรรณรรบรรณรฅรตยก รฆรณรฃรถรครบ รรณรรบรกรต รฃรณร รฃรณรรธรณรกรตรฆร รรถรรกรรธรณรรกรถรรถรญรครณ รรตรกรธรณ รฃรตรรบรกรณรยก รฆรณรรณรฃรธรณรฆรบร รรถรรบรรณรฅรตรฃรบ รรณรกรณรฌ รรกรกรฅรถ รรถรรบรญรณรรฐยก รฆรณรรณรรณรกรตรฆร รรถรญ รรกรบรรณรรณรครณรรถ รรกรรตรรตรฆรรรณ รรกรรธรณรญรธรถรรณรรณ .
The holders of the Book will throw it away and its memorizers will forget it. In those days the Qurโan and its people will be exiled and expelled. They will be companions keeping together on one path, but no one will offer them asylum. Consequently at this time the Qurโan and its people will be among the people but not among them, will be with them but not with them, because misguidance cannot accord with guidance even though they may be together. The people will have united on division and will therefore be cut away from the community, as though they were the leaders of the Qurโan and not the Qurโan their leader. Nothing of it will be left with them except its name, and they will know nothing save its writing and its words. Before that, they will inflict hardships upon the virtuous naming the latterโs truthful views about Allah false allegations, and enforcing on virtues the punishments for vice.[110]
Then, the Imam (โa) says:
รฆรณรรรบรกรณรฃรตรฆร รรณรครธรณรรตรฃรบ รกรณรครบ รรณรรบรรถรรตรฆร รรกรรธรตรรบรรณ รรณรรธรณรฌ รรณรรบรรถรรตรฆร รรกรธรณรรถรญ รรณรรณรรณรฅรตยก รฆรณรกรณรครบ รรณรรบรรตรรตรฆร รรถรฃรณรญรรณรรรถ รรกรบรรถรรณรรรถ รรณรรธรณรฌ รรณรรบรรถรรตรฆร รรกรธรณรรถรญ รครณรรณรรณรฅรตยก รฆรณรกรณรครบ รรณรฃรณรรธรณรรตรฆร รรถรฅรถ รรณรรธรณรฌ รรณรรบรรถรรตรฆร รรกรธรณรรณรญ รครณรรณรรณรฅรต .
You should know that you will never know guidance unless you know who has abandoned it; you will never abide by the pledges of the Qurโan unless you know who has broken them, and will never cling to it unless you know who has forsaken it.[111]
At the end of the sermon, he (โa) says:
รรณรรกรบรรรณรฃรถรรตรฆร รรกรถรรณ รฃรถรครบ รรถรครบรรถ รรณรฅรบรกรถรฅรถยก รรณร
รถรครธรณรฅรตรฃรบ รรณรญรบรรต รรกรบรรถรกรบรฃรถยก รฆรณรฃรณรฆรบรรต รรกรบรรณรฅรบรกรถยก รฅรตรฃรบ รรกรธรณรรถรญรครณ รญรตรรบรรถรรตรรตรฃรบ รรตรรบรฃรตรฅรตรฃรบ รรณรครบ รรถรกรบรฃรถรฅรถรฃรบยก รฆรณรรฃรบรรตรฅรตรฃรบ รรณรครบ รฃรณรครบรรถรรถรฅรถรฃรบยก รฆรณรรณรรฅรถรรตรฅรตรฃรบ รรณรครบ รรณรรรถรครถรฅรถรฃรบยก รกรรณ รญรตรรณรรกรถรรตรฆรครณ รรกรรธรถรญรครณ รฆรณรกรรณ รญรณรรบรรณรกรถรรตรฆรครณ รรถรญรฅรถยก รรณรฅรตรฆรณ รรณรญรบรครณรฅรตรฃรบ รรณรรฅรถรรฑ รรณรรรถรรฑยก รฆรณรรณรรฃรถรรฑ รครณรรรถรรฑ .
Seek these things from those who own them because they are the life spring of knowledge and death of ignorance. They are the people whose commands will disclose to you their (extent of) knowledge, their silence will disclose their (capacity of) speaking and their outer appearance will disclose their inner self. They do not go against religion, and do not differ from one ather about it, while it is among them a truthful witness and a silent speaker.[112]
It can be noticed that after giving warnings, in the end the Commander of the Faithful (โa) asked us to recognize religion only through the way of the Ahl al-Bayt (โa) because only their understanding and interpretation of the Qurโan and religion is correct. Other interpretations are false, alien to religion and the Qurโan, brigands along the way of the seekers of truth and the path of Allah, and whose end is nothing but misguidance and misery. Therefore, according to the Imam (โa) it is not correct for anyone to have his own interpretation and understanding of religion, and for all these interpretations to be correct and rightful on the pretext that they are compatible with individual preferences. We have to seek the correct interpretation of religion from the Ahl al-Bayt (โa) and not follow our preferences that will lead to deviation in religion and misguidance.
The necessity of removing personal preferences from the domain of religion
Some people tell us: โDo not impose your preference on others.โ In essence, is religion a matter of personal preference, and can its scope and interpretation be identified with personal preference? Preference is related to the approaches and ways of people in their daily lives; for example, the preference of individuals in choosing the quality and color of their attire.
In this case, one should not impose his preference on others. But beliefs are not a matter of preference such that one can say that his preference is that God is the One and Only, and the other sayโGod forbidโthat we have many deities! Similarly, the shariโah or divine decrees do not follow the preferences and desires of people. So, the subjects pertaining to the ideology, essentials of Islam, Islamic laws, and divine beliefs and values are not a matter of preference. Concerning them, all preferences must be set aside.
To conclude, the notion of not treating views and opinions as absolute is correct only in relation to the secondary and hypothetical issues of religion. Even in this case, only acceptable is the view of those who express their religious edicts and views based on extensive research and knowledge of religion and ijtihad in religious and juristic issues and by adopting correct and acceptable method of ijtihad. Technically, one who has such qualities is called faqih [jurist]. It is in this context that it can be said, โA faqih should not impose his view and opinion on another faqih.โ
Obviously, two jurists may differ in their religious edicts and none of them is supposed to attempt to impose his edict on the other. In matters of beliefs, principles and essentials of Islam, however, one must not act upon his own preference and opinion.
In this case, the only correct version is what the Apostle and then the pure Imams (may Allahโs blessings be upon them all) have said 14 centuries ago and about which all the โulamaโ and fuqaha have a consensus of opinion. As far as the essentials of Islam are concerned, only the interpretations of the Apostle and the pure Imams (may Allahโs blessings be upon them all) are correct. All other interpretations are wrong.
In reality, such expressions are among the vivid manifestations of innovation in religion [bidโah] which must be seriously faced by true scholars of Islam so that they do not incur the curse and damnation of God, the angels and His righteous servants.
Notes:
[96] The Panchatantra [Five Chapters] or Kelileh va Dimneh or Anvar-e Suhayli or The Lights of Canopus in Persian or Kalilag and Damnag in Syriac of Kalilah wa Dimnah in Arabic or The Fables of Bidpai/Pilpai in various European languages was originally a canonical collection of Sanskrit (Hindu) as well as Pali (Buddhist) animal fables in verse and prose. [Trans.]
[97] Surah al-Maโidah 5:27. [Trans.]
[98] Surah al-Maโidah 5:31.
[99] Rawdhahkhani refers to the systematic commemoration of the martyrs of Karbalaโ through the professional narrators of the event in โAshuraโ so as to excite weeping and lamentation. [Trans.]
[100] Ghazal is a lyric form of Persian poetry, with rhyme in the first two and in even numbered lines, and allowing various metric forms. With respect to content, it usually does not express the linear development of an idea, but rather its couplets express variations on an idea or mood. [Trans.]
[101] Khwajah Shams ad-Din Muhammad Hafiz Shirazi (ca. 1325-1391) was the fourteenth century Persian lyric bard and panegyrist, and commonly considered as the preeminent master of the ghazal form. [Trans.]
[102] Mawlawi Jalal ad-Din ar-Rumi (1207-1273) was the greatest mystic poet in the Persian language and founder of the Mawlawiyyah order of dervishes (โThe Whirling Dervishesโ). He is famous for his lyrics and for his didactic epic, Mathnawi-ye Mnโnawi [Spiritual Couplets]. [Trans.]
[103] Surah an-Nahl 16:92.
[104] Surah al-Jumโah 62:5.
[105] Surah al-Maโidah 5:27.
[106] Surah al-Israโ (or Bani Israโil) 17:105.
[107] Nahj al-Balaghah, Sermon 122.
[108] Ibid., Sermon 17.
[109] Ibid. Sermon 147.
[110] Ibid.
[111] Ibid.
[112] Ibid.
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