The Holy Quran, a divine scripture of infinite depth, comprises apparent and hidden layers whose comprehension necessitates a scientific, rational, and critical approach. The subject of the apparent and hidden dimensions of the Holy Quran has long attracted the attention of scholars and exegetes, and is accompanied in Islamic sources by a variety of narrations and traditions. This diversity has occasionally posed challenges in the understanding and acceptance of these narrations, thereby accentuating the necessity of their rigorous examination through the criteria of reason, authentication, and indication. This work aims to provide a systematic and scholarly analysis of this topic, presenting all details and points articulated in the related lectures in a dignified and academic format. The structure of this treatise is designed to faithfully preserve the original content while elucidating concepts in a fluent and composed language suitable for erudite audiences.
Narrations relating to the apparent and hidden aspects of the Holy Quran are not uniform in wording or meaning. Some of these narrations, owing to their clarity and conformity with reason, are accepted even without strong chains of transmission. For example, narrations referring to the inner depth of the Quran correspond harmoniously with rationality and do not require firm authentication. However, others, due to ambiguity, being mursal (disconnected), or lack of rationality, necessitate meticulous examination triad of intellect, isnd (chain of narration), and semantic indication.
This approach, like a star in the firmament of knowledge, illuminates the path towards a more precise understanding of the Holy Quran and prevents the uncritical acceptance of unauthentic narrations.
Narrations related to the grandeur and inner dimensions of the Holy Quran are divided into two categories: those with authentic chains and clear content, and those which, due to ambiguity or lack of chain, resemble the statements of scholars rather than the speech of the Infallible. This distinction is particularly evident in exegetical works. While the statements of scholars are valuable, they cannot replace the words of the Infallible, as the latter possess comprehensiveness and infallibility.
Although narrations extolling the grandeur and vastness of the Holy Quran are valuable, their unconditional acceptance is incorrect. This is analogous to the transmission of implausible virtues for the Commander of the Faithful (peace be upon him), which require no fabricated endorsements. The Holy Quran and the Ahl al-Bayt (peace be upon them), due to their exalted status, transcend the need for unfounded exaggerations.
The narration The Quran has an apparent (hir) and a hidden (bin), reported in al-Kf and other sources, is acceptable due to its conformity with reason and the content of the Holy Quran, even in the absence of a strong isnd. This narration refers to the multilayered depth of the Quran: the apparent, comprising the primary words and meanings, and the hidden, encompassing deeper and allegorical significations.
هُوَ الَّذِي أَنْزَلَ عَلَيْكَ الْكِتَابَ مِنْهُ آيَاتٌ مُحْكَمَاتٌ هُنَّ أُمُّ الْكِتَابِ وَأُخَرُ مُتَشَابِهَاتٌ
He it is Who has sent down to you the Book; some of its verses are precise and fundamental (ummah), and others are allegorical (mutashbiht).
This verse, like a profound ocean, alludes to the existence of both firm and allegorical layers in the Holy Quran, which corresponds with the aforementioned narration.
Certain narrations have expanded the concept of the apparent and hidden. For example, a narration states: It has an apparent and a hidden; its apparent is wisdom, and its hidden is knowledge. Likewise, the statement of the Commander of the Faithful (peace be upon him): Its apparent is elegant and its hidden is profound. These expressions are rational and fitting with the grandeur of the Holy Quran.
A narration from Imam al-Bqir (peace be upon him) states: O Jbir, indeed the Quran has a hidden, and the hidden has a hidden, and it has an apparent, and the apparent has an apparent. This narration indicates the endless levels of Quranic meanings.
The apparent of the Quran may be explicit, implicit, metaphorical, or allusive. This variety renders the concept of the apparent has an apparent rational yet profound, requiring precise and deep understanding.
A narration attributed to the Prophet Muhammad (peace be upon him and his family) states: There is no verse except that it has an apparent and a hidden, and for every letter there is a limit (add), and for every limit there is a point of origin (mala). Due to its mursal nature, this narration requires detailed scrutiny. Ishrah relates to the apparent aspect of speech which is grasped through understanding and attention, whereas mala pertains to the hidden meaning that emerges from the apparent container.
In Quranic interpretation and allegorical exegesis, the possessor of indications is distinguished from the possessor of points of origin. Indications relate to the apparent and suggestive comprehension of speech, whereas points of origin depend on a deeper, inner understanding. This distinction illustrates the hierarchical epistemology in engaging with the Quran.
If limit in the narration signifies divine rulings, the phrase for every limit there is a point of origin becomes problematic, as the point of origin is not confined to rulings but also includes allegorical meanings. However, if limit means the container of meaning, the narration becomes coherent and meaningful.
The mala of the Quran, beyond legal rulings, encompasses inner and allegorical meanings. With the advent of the Imam of the Age (peace be upon him), the mala of the Quran will become clearer, and deeper understanding may lead to changes in apparent rulings. The central role of the Ahl al-Bayt (peace be upon them) is akin to a lamp that illuminates the darkness of comprehension.
The narration attributed to Imam al-diq (peace be upon him), which divides the Holy Quran into four parts (expressions, indications, subtleties, and realities), is problematic in its semantic coherence. The singularity of expressions and indications contrasted with the plurality of subtleties and realities, as well as the division itself, is inconsistent.
The assertion that expressions pertain solely to the common people is erroneous, for recitation of the Holy Quran without understanding is not true recitation. Reciting in Arabic inherently includes comprehension of meaning, not mere phonetic articulation.
The division assigning subtleties to the saints and realities to the prophets is problematic, since the infallible saints (Imams, peace be upon them) hold a status equal to or higher than the prophets.
This narration is unacceptable due to exaggeration and lack of a reliable chain. Such exaggerations, rather than enhancing the grandeur of the Holy Quran, may lead to misunderstanding.
The Shia scholarly tradition, unlike some other movements, is founded upon rationality and operates noble verse:
وَمَا يَتَذَكَّرُ إِلَّا أُولُو الْأَلْبَابِ
And none remember except those of understanding.
This principle distinguishes the Shia from imitative streams, like a spring quenched by the purity of intellect.
In the discourse on the realities of the Holy Quran, there is no
