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The Possibility of Acquiring Absolute and Real Knowledge of the Holy Qur’an
By: Ayatullah Professor Muhammad Taqi Misbah Yazdi
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 Qur’anic 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 Qur’an is not a proof that whatever is mentioned in the Qur’an 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 Qur’an 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 Qur’an or the language of religion is fictitious is that metaphors, allusions, similes, and allegories are used in religious scriptures, in general, and in the Qur’an, in particular; for example, this passage in the Qur’an:
 æóáÇó ÊóßõæäõæÇ ßóÇáøóÊöí äóÞóÖóÊú ÛóÒúáóåóÇ ãöä ÈóÚúÏö ÞõæøóÉò ÃóäßóÇËðÇ... 
“Do not be like her who would undo her yarn, breaking it up after [spinning it to] strength...”[103]
This is one example mentioned in the Qur’an 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 Qur’an:
ãóËóáõ ÇáøóÐöíäó ÍõãøöáõæÇ ÇáÊøóæúÑóÇÉó Ëõãøó áóãú íóÍúãöáõæåóÇ ßóãóËóáö ÇáúÍöãóÇÑö íóÍúãöáõ ÃóÓúÝóÇÑðÇ...
“The example of those who were charged with the Torah, then failed to carry it, is that of an ass carrying books...”[104]
They have said: “As these similes mentioned in the Qur’an seem mythological, how can we know that other subjects of the Qur’an such as God, Resurrection, revelation, heaven, and hell are not fictitious and mythological as well?!”
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 Qur’an 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) (‘a) narrated in the Qur’an. 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 “literary criticism” of the story of Prophet Joseph (‘a) 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 “novel” on Prophet Joseph (‘a) is not a literary genius and the novel is not skillfully written!
The relativists’ unfounded claim of Qur’anic 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 Qur’an, how can we differentiate them from other Qur’anic subjects? Perhaps, the words such as “Allah,” “revelation” and “Resurrection” 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 Qur’an they claim that the Qur’an 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 Qur’an—as He does—does it mean that other passages of the Qur’an are poems and fables?
æóÇÊúáõ Úóáóíúåöãú äóÈóÃó ÇÈúäóíú ÂÏóãó ÈöÇáúÍóÞøö...
“Relate to them truly the account of Adam’s two sons…”[105]
And
æóÈöÇáúÍóÞøö ÃóäÒóáúäóÇåõ æóÈöÇáúÍóÞøö äóÒóáó...
“With the truth did We send it down, and with the truth did it descend…”[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 Qur’an 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 Qur’anic passages which are in conflict with their outward meanings, and the existence of various interpretations and inner meanings of the Qur’an is a reasonable basis for one to present diverse interpretations and speculations of Qur’anic 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: “Yes, the Qur’an 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 Qur’an 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 Qur’an 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!
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