Methods of Expounding Knowledge in the Qurʾan

God Almighty delineates the mission of the Messenger (s.a.w.) as to recite His signs to the people, imparting the knowledge of the Book and wisdom, and purifying their souls:

It is He who has sent among the unlettered a Messenger from themselves reciting to them His verses and purifying them and teaching them the Book and wisdom... (62:2)

The crux of these missions is the call towards God, forming the foundational pillar of the program of all divine prophets. The Qurʾan elucidates the methods of this divine call:

Call to the way of your Lord with wisdom and good instruction, and argue with them in a way that is best. (16:125)

God, the Exalted, who acquainted the Prophet with diverse methods of invitation, similarly employs these strategies in expounding and clarifying Qurʾanic knowledge.

The rationale behind employing a variety of methods in invitation and teaching stems from the fact that humans, despite a shared innate culture, differ in their levels of intelligence and understanding. As some traditions state, humans are like mines of gold and silver: "People are mines (maʿādin), like the mines of gold and silver"; the audience of the Qurʾan varies from the simple-minded to the wise, sagacious, and keen observers.

Thus, it is imperative for the universal divine Book to articulate innate knowledge through myriad approaches and at different levels, ensuring that profound thinkers and researchers do not find it trivial, while the simple-minded do not feel overwhelmed by its complexity. Consequently, the Qurʾan communicates its message not only through wisdom, instruction, and the best arguments but also encapsulates many teachings in the form of parables. These allegories serve to educate beginners and reaffirm the knowledge of scholars, rendering its meanings accessible to everyone.

The harmonious blend of wisdom, instruction, and compelling argumentation, alongside metaphor, simile, and narrative, characterizes the divine Book in a manner unparalleled by any work of rational and traditional sciences. In such texts, authors and compilers primarily depend on pure logical or traditional proofs and arguments, without the multifaceted approach seen in the Qurʾan.

The Qur'an, in its endeavor to establish the foundation of its teachings, employs parables to render its understanding universally accessible:

And indeed, We have set forth for people in this Qur'an every kind of parable that they might remember. (39:27)

For instance, it articulates the concept of monotheism through the argument of mutual incompatibility (burhān al-tamānuʿ), an argument esteemed by philosophers and theologians for its depth. These scholars often engage in intricate debates over the causality between antecedent and consequent and the logical invalidity of the consequent. Conversely, at times, monotheism is conveyed in a straightforward metaphorical manner, understandable even to those without formal education.

To elaborate, the burhān al-tamānuʿ, or argument of mutual incompatibility, in the Qur'an is presented as a distinct syllogism, marked by its conditional proposition combining antecedent and consequent found in Sūrah al-Anbiyāʾ:

If there were within them gods besides God, they both would have been ruined... (21:22)

and the categorical proposition and the invalidity of the consequent in Sūrah al-Mulk:

Do you see any inconsistency in the creation of the Most Merciful? Then look again; do you see any flaw? Then look again, once more. Your vision will return to you humbled and fatigued. (67:3-4)

The core of the Qur'anic burhān al-tamānuʿ, or argument of mutual incompatibility, is that the existence of multiple deities would inevitably lead to chaos within the heavens and the earth's system. However, within the seamless causal chain of God's creation, there exists no discrepancy or disjunction. Every entity within the creation occupies a precise place and rank, ensuring the unbroken continuity of this chain. Thus, the more diligently an observer searches for a fault or gap within this meticulously ordered system of creation, the more overwhelmed and humbled their vision becomes, unable to find any flaw.

The Qur'an also presents its arguments in simple metaphorical forms, illustrating complex concepts in ways that are accessible to all. One such example is the comparison between servants and their masters:

Is a servant who has multiple conflicting masters equal to a servant with one kind and healthy master? God presents an example: a man belonging to many partners disputing with each other, and a man belonging entirely to one master. Are they equal in comparison? (39:29)

This metaphor clarifies that the services of a servant dedicated to a single master are unified and harmonious, as he only aims to please one. In contrast, the services of a servant with multiple masters are divided and chaotic, as he attempts to satisfy the conflicting demands of each.

In conclusion, the Qur'an, while utilizing decisive methods of argumentation, also ventures into the realm of allegory and metaphor, offering guidance and illumination. However, it's crucial to transcend the allegorical layer, viewing it as an entryway to deeper meanings. This journey involves moving from allegory to the realities it signifies, advancing from knowledge to intellect (maqām-i ʿaql):

And these are allegories We present to the people, but none will understand them except those with knowledge. (29:43)

The path then leads from the intelligible (maʿqūl) to the witnessed (mashhūd), transitioning from attainment (ḥuṣūl) to presence (huḍūr), from the unseen (ghayb) to direct experience (shuhūd), and from knowledge (ʿilm) to direct vision (ʿayn), ultimately reaching the moment of divine encounter (liqāʾ Allāh). From this profound meeting point, the journey continues infinitely within the divine presence, echoing the sentiment:

"Alas! The provision is little, the way is long, and the journey is far..."

This pursuit of divine comprehension and closeness aligns with the guidance of the infallible Imāms (a.s.), who prayed:

"My God, grant me the grace of cleaving completely and only to You and illuminate the sights of our hearts with the radiance of looking towards You, until the sights of the hearts pierce through the veils of light and reach the wellspring of Your majesty, and our souls become attached to the glory of Your sanctity." (1)