The First Premise
It is an established principle that when reason and transmitted sacred texts conflict, reason is taken as basic and the sacred text is interpreted. But then reason has to be [true] reason.
It is also established that the fundamental aims of the Qur’an and its essential elements, which pervade all parts of it, are fourfold. They are proof of the Single Maker, prophethood, bodily resurrection, and justice.
That is to say, it is only the Qur’an that can supply decisive answers to the questions posed to the universe by science (hikmet): “Tell me, O universe, where do you come from and at whose command? Who is your ruler? Who is your guide and your spokesman? What will you do here and where will you go afterwards?” Accordingly, apart from in connection with its main aims, mention of the universe in the Qur’an is digressive; it should lead by way of deductive reasoning (istidlâl) from the order of its art to the Glorious Maker.
Yes, order is apparent; in its perfect clarity it is self‑evident. Its art testifies decisively to the Maker’s existence, intention, and will, and shows itself in every facet of the universe, displaying the shining beauty of its creation to the gaze of science. It is as though every creature is a tongue extolling the Maker’s wisdom, and every species and realm of being raises its finger, testifying and pointing to it.
Since the purpose is this, and since we are learning the signs and indications of the order from the book of the universe, and since the conclusions are all the same; how the universe is actually formed does not concern us.
However, each being that enters the lofty council of the Qur’an is charged with four duties:
The First: To proclaim through its conforming with the order, the sovereignty of the Pre‑Eternal Monarch.
The Second: Since each is the subject of a true science (fenn‑i hakikî), it is to show that Islam is the sum and substance of the true sciences.
The Third: Since each is a sample of its species, to prove that Islam is in conformity with the divine laws and principles in force in the universe, and corresponds to them. Then Islam may grow and flourish through the assistance of those natural laws. Yes, in this respect the clear religion of Islam is far superior to other religions, which uncertain and unaided, at the behest of whim and caprice sometimes scatter light and sometimes darkness, and are subject to change.
The Fourth: Since each being is a sample of reality, its duty is to direct minds towards truths and to encourage them and admonish them. For instance, the heavenly bodies, both lofty and lowly, are distinguished by being the subject of oaths in the Qur’an, and constantly exhort the heedless to ponder over themselves. Yes, the Qur’anic oaths are a rap over the knuckles for those drifting in slumbers of heedlessness.
We have now established this to be the case, so it should in no way be doubted that the Guiding Qur’an, which is inimitable and whose eloquence is of the very highest degree, will choose the most appropriate styles of Arabic and the most direct, the clearest, and the shortest method of deductive reasoning. This means that to an extent it will take into account the feelings of the masses in order to get them to understand and to guide them. So it will mention the universe’s order, which forms the evidence, in a way that is familiar to them and known by them. Otherwise the evidence would be more obscure than the thing claimed, and that would be contrary to correct methods of guidance, eloquence, and inimitability.
For example, if the Qur’an had said: O people! Behold the globe ecstatically whirling in space, and the sun stationary in its settled abode although it is in motion, and the power of gravity holding the lofty bodies together, and the chemical reactions between the many elements, the tree of creation the branches of which spread through infinite space; ponder over these and envisage the sublimity of the world’s Maker.
Or peer through microscope of your mind at a drop of water, for it contains a world of organisms despite its small size, and affirm that the cosmos’ Maker is powerful over all things.
The evidence would surely then be more obscure than the thing claimed and more in need of explanation. Is that not so? And would it not be unreasonable to elucidate the truth with something that is unknown to them or to confuse their honest emotions with sophistries? The Qur’an’s miraculousness is so elevated and free of fault, however, that the dust of misleading statements cannot cloud its shining purity.
Nevertheless, the Qur’an of Miraculous Exposition both makes allusion to its true aims within the convolutions of its clear verses, and it beams light on them with the apparent meanings of some of its verses, as with the allusions (kinâye) it makes.
Also, it is an established principle in the art of rhetoric that when using metonymies and making allusions, the literal meanings, known as primary meanings, are not deemed true or false. For such figures refer to the secondary meaning, which is what is intended. For example, if it is said that so‑and-so’s sword-belt is long, the statement is true if the person is tall, even if he does not have a sword. It is not a lie.
Also, just as in speech one word is the indicator (karine) of a metaphor; so some verses of Allah’s Word, which resembles a single word, act as indicators of the truths and substance of their brothers, and show them the way, and point to the secrets in their neighbours’ hearts, and interpret them.
In Short: Those people who cannot visualize this truth and balance up and judge the verses properly only make themselves ridiculous in the view of reality, like the famous Bektashi who when seeking an excuse to give up the obligatory prayers, said: “The Qur’an says: Do not approach the prayers and I haven’t memorised the rest.”