The Harmony of the Esoteric Teachings of the Qur'an

Just as the Qur'an's words are in harmony with each other, demonstrating eloquence, literary artistry, and rhetorical mastery, and its conceptual foundations and the objectives of its verses are aligned, so too the esoteric aspects of the Qur'an across all internal stages are in agreement without any contradiction. These internal stages, akin to the external manifestations of the Qur'an, are indeed the word of God. Were they from any other than God, there would undoubtedly be contradiction among them. Thus, the entire content of the Qur'an is coherent in every respect, whether it be the external aspects in relation to each other, the internal aspects in relation to each other, or the connection between each external aspect and its corresponding higher internal aspect.

This coherence underscores that the Qur'an, in all its dimensions, is a unified divine message. It becomes evident that if an exegete with insight, such as those from the Household of the Prophet (a.s.), undertakes the vertical movement of exegesis, they can unveil a unique and innovative method of explaining the Qur'an by the Qur'an. By interlinking its esoteric aspects with one another, they can achieve the most comprehensive and elevated understanding.

In this process, it is crucial to recognize two fundamental points:

1. For the external exegesis of the Qur'an, two powerful wings are required: first, rational evidence ((burhān-i ʿaqlī, that is, acquired knowledge), which is fundamental for engaging with revelation and contemplating it in depth; and secondly, the traditions of the Infallibles (a.s.) that relate to the Qur'an's external meanings. Similarly, for internal exegesis by the internal aspect, two other powerful wings are needed: heart-based insight (ʿirfān-i qalbī, i.e. presential knowledge) and the traditions of the Infallibles (a.s.) that delve into the Qur'an's esoteric dimensions. The fabric of this divine connection, stretching from the heavens to the earth and comprising both the weight of revelation and the weight of divine guardianship (wilāya), is intricate and interconnected. This bond empowers the exegete, skilled in both the apparent and the inner dimensions of the Qur'an, to confidently embark on a journey that embodies "Recite and ascend." This luminous speech is not limited to mere vocal recitation, nor is it exclusive to the blissful dwellers of paradise, reclining in its eternal gardens; it also encompasses the deep thinkers who, by integrating these three dimensions of exegesis, avoid confusion between the external and internal aspects, remain clear of conflating the paths of descent and ascent, and persist in their pursuit of true knowledge until they reach the divine presence. This level of understanding is achievable for the spiritually elite, yet the feasibility of attaining such a state is logically established.

2. Some may question the use of a single word to convey multiple meanings in the Qur'an, suggesting that it might not be appropriate to attribute varied interpretations to one term. However, it's important to consider several points in this regard: First, it's conceivable to derive an inclusive meaning that encapsulates all other dimensions of interpretation, assuming the feasibility of such an approach. Second, rather than attributing multiple, unrelated meanings to a single word, it's more about uncovering different facets of a singular, overarching meaning. Third, concerns about the impracticality of this method—whether due to the word's inherent limitations or the constraints of the speaker's knowledge and intent—often stem from the speaker's limitations, not those of the listener. Given that the speaker in this context is God Almighty, who possesses infinite knowledge and will, the idea of a single verse or word carrying several intentions poses no issue. Moreover, if the perceived limitation is on the listener's part, it's crucial to recognize that the Qur'an's primary recipient, the Prophet Muhammad (s.a.w.), embodies the existential capacity to grasp multiple meanings simultaneously. Therefore, even if other recipients might struggle with this concept, Prophet Muhammad (s.a.w.) possesses the unique ability to comprehend it fully.

This insight reveals a distinct aspect of the Qur'an's language: while it adheres to the norms of human dialogue and vocabulary concerning ordinary individuals, the same cannot be said for the revelation's speaker, that is, God Almighty. The Qur'an's foremost and initial recipient, the Prophet Muhammad (s.a.w.), endowed with his role as the divine vicegerent, possesses the unique ability to simultaneously grasp multiple meanings. This special relationship between the divine speaker and the prophetic recipient does not, however, bar others from applying the principles of Arabic grammar and morphology in their efforts to comprehend the scripture. The uniqueness of God as the speaker and the Prophet's (s.a.w.) exceptional capacity to understand do not limit the accessibility of the Qur'an's message to the broader audience, who can still engage with its teachings through the established rules of the language.

The renowned saying of the Prophet Muhammad (s.a.w.):

"The Qur'an is pliable and has multiple facets; so read it in the best of its facets" (73)

could signify the scripture's layered interpretations and varied perspectives. This implies that when faced with diverse interpretations that cannot be seamlessly reconciled, one should seek to understand the Qur'an in the most coherent and profound manner possible. Should these interpretations lack accuracy or completeness, they would not exhibit the Qur'an's characteristic adaptability or be considered part of its spectrum of meanings. This concept of the Qur'an's multifaceted nature might relate to the subject of this section, which is the interconnection of all Qur'anic meanings, both external and internal, and how these meanings interrelate among themselves.

The idea of the Qur'an having multiple facets has also been mentioned in other contexts in some traditions. For instance, the advice from Imām ʿAlī (a.s.) to ʿAbd Allāh b. ʿAbbās regarding disputes with the Khawārij highlights the nuanced understanding required for interpreting the Qur'an. He cautioned against using the Qur'an as the basis for argumentation with them, noting:

"Do not dispute with them using the Qur'an, for the Qur'an has multiple explanations. You say, and they say." (74)

This counsel underscores the inherent complexity and multiple layers of interpretation within the Qur'an, which could lead to divergent understandings based on personal opinions and desires. Instead, the Imām directed the use of the Sunnah of the Prophet (s.a.w.) as the foundation for arguments, emphasizing its role as the definitive explainer of the Qur'an's meanings. This strategy was aimed at countering subjective interpretations by grounding discussions in the authoritative and clarifying tradition of the Prophet, highlighting that the multiplicity of Qur'anic meanings does not justify the simultaneous application of conflicting interpretations.