Figurative interpretation in the Quran

MasyaAllah, I really do not know how to properly begin this post. I guess I can start by saying that it is a rather axiomatic fact that certain expressions in Islamic Literature deal with figurative interpretation; for if it is common in other literature, then why not Islamic Literature, one of the most richest ever?

I don’t agree and don’t understand how some square-headed people just simply love to only accept literal interpretations of the Quran and/or Hadith. Even the strictest of literalists acknowledge that figurative interpretation is sometimes necessary, such as in the case of the Hadith “the heart of the Believer is between the two fingers of the Merciful” If I were to be literal, then my ribs must be His fingers. God Forbid!

Another classic is when aunties gossip, at the same time refrain from mentioning names, for fear of gossiping, but then they include very telling details. Might as well give off the NRIC no., that way you are still not mentioning names per se.

Solat, for example, literally is a set of rituals that includes bowing, prostrating etc, but solat is also the mi’raj (ascension) of the believer.

One example of how figurative interpretation can complement literal interpretation would be the story of Abraham’s Reflections. For the Quran is vast in its meanings. I am no expert in Quranic exergesis nor do I know Arabic well, but some things just beg you to wonder; in this case, why did Abraham reflect as such? Couldn’t he see the very Obvious?

ABRAHAM’S REFLECTIONS

6:75 And thus We gave Abraham [his first] insight into [God's] mighty dominion over the heavens and the earth - and [this] to the end that he might become one of those who are inwardly sure.
Topics discussed in this Verse: [Abraham] [Abraham:watches the heavens]
وَكَذَلِكَ نُرِي إِبْرَاهِيمَ مَلَكُوتَ السَّمَاوَاتِ وَالأَرْضِ وَلِيَكُونَ مِنَ الْمُوقِنِينَ (6:75)



6:76 Then, when the night overshadowed him with its darkness, he beheld a star;., [and] he exclaimed, "This is my Sustainer!" -but when it went down, he said, "I love not the things that go down."
Topics discussed in this Verse: [Abraham] [Abraham:watches the heavens] [Stars:setting of] [Stars]
فَلَمَّا جَنَّ عَلَيْهِ اللَّيْلُ رَأَى كَوْكَبًا قَالَ هَـذَا رَبِّي فَلَمَّا أَفَلَ قَالَ لا أُحِبُّ الآفِلِينَ (6:76)




6:77 Then, when he beheld the moon rising, he said, "This is my Sustainer!"-but when it went down, he said, "Indeed, if my Sustainer guide me not. I will most certainly become one of the people who go astray!"
Topics discussed in this Verse: [Abraham] [Abraham:watches the heavens] [Moon]
فَلَمَّا رَأَى الْقَمَرَ بَازِغًا قَالَ هَـذَا رَبِّي فَلَمَّا أَفَلَ قَالَ لَئِن لَّمْ يَهْدِنِي رَبِّي لأكُونَنَّ مِنَ الْقَوْمِ الضَّالِّينَ (6:77)



6:78 Then, when he beheld the sun rising, he said, "This is my Sustainer! This one is the greatest [of all]!" - but when it [too] went down, he exclaimed: "O my people! Behold, far be it from me to ascribe divinity, as you do, to aught beside God!
Topics discussed in this Verse: [Abraham] [Abraham:watches the heavens] [Sun]
فَلَمَّا رَأَى الشَّمْسَ بَازِغَةً قَالَ هَـذَا رَبِّي هَـذَآ أَكْبَرُ فَلَمَّا أَفَلَتْ قَالَ يَا قَوْمِ إِنِّي بَرِيءٌ مِّمَّا تُشْرِكُونَ (6:78)

Imam Ghazali mentions in his “Faysal At Tafriqa” concerning figurative interpretations:

If their figurative interpretation pertains to matters that are not of the basic principles and requirements of the creed, then we do not brand them as Unbelievers. An example of this would be the statement of some Sufis regarding Abraham’s seeing the stars, moon and sun (note the order) and his statement “This is my Lord” as not being apparent meaning of these things but rather of an angelic, luminous essence whose luminosity is noetic rather than perceptual and whose essences are characterized by ascending levels of perfection, the level of disparity between them is like the level of disparity between the stars, moon and sun.

I once asked “Wasn’t Abraham too noble to have to see a created body disappear before coming to belief in an All-Powerful Creator? What if that body does not disappear? The Moons of some celestial bodies are always visible from that celestial body...."

Then the Sufis answered my inquiry sufficiently; they argued that that would not be the case, for Abraham was indeed noble for he was harboring the seed that is to be Muhammad saw. How is it possible for the stars to be the first thing he saw (according to the arrangement of the verses above, Abraham saw stars first, then moon, then sun) when the sun is much more prominent than the stars and usually is the first celestial body one sees. Therefore there must be a deeper, figurative meaning.



And the Sufis also point to the fact that God mentioned this verse first “We gave Abraham [his first] insight into [God's] mighty dominion over the heavens and the earth - and [this] to the end that he might become one of those who are inwardly sure” after which Abraham is cited to have spoken the words aforementioned. How was it ever possible for Abraham to suppose that the stars, moon and sun were his gods AFTER the hidden realities have been revealed to him?

Surely this is but a literal lesson for those who engage in idolatry, in particular, animism. And metaphorically, it has tasawwuf(sufi) meanings.

Also in Surah Taha verses 9 to 16; beautifully mentioned, and beautifully poetic, heavy in its subject and topic, deep in meaning.

Surah Taha verses 9 to 16 deal with the manifestation (tajalliyat) of God in the form of a fire, appearing to Moses thereby exclaiming “I Am God”. It also mentions the Valley of Tuwa as sacred, and is also commands Moses to remove his sandals.

Why sandals? Why was something so pedantic such as removing the shoes mentioned alongside something much more significant like the manifestation of God as a flame or the sacred valley?

Apparently, it has inner meanings of leaving behind that which is morally filthy, that which attaches the heart to material matters and that which blemishes the heart spiritually. Of course no one is denying that Moses literally removed his sandals, for it is part of the Orthodox Jewish Law to remove shoes/footwear prior to entering the synagogue.

There is, without doubt, such a thing as figurative interpretations, alongside literal interpretations. And we need scholars to guide us in both.

Wallahu ‘alam.

God guide us all, amin