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Myth in the Holy Qur'an ﻛﺮﻳﻢ ﺟﺎﻳﮕﺎه اﺳﻄﻮره در ﻗﺮآن

Myth in the Holy Qur'an ﻛﺮﻳﻢ ﺟﺎﻳﮕﺎه اﺳﻄﻮره در ﻗﺮآن

Biannual Journal and Religious Enlightenment VOI.1, NO.1, Summer 2020 http://quran2020.journals.pnu.ac.ir

Myth in the Holy Qur’an ﺟﺎﻳﮕﺎه اﺳﻄﻮره در ﻗﺮآن ﻛﺮﻳﻢ Received: 12/02/2019 Accepted: 03/02/2020

Jafar Nekoonam1 ﺟﻌﻔﺮ ﻧﻜﻮﻧﺎم1 Abstract: In the Qur'anic view, the main mission of ﭼﻜﻴﺪه: the prophets and their heavenly books is preaching. If the Qur'an, in some cases, ﻣﻮﻋﻈﻪ در ﻓﺮﻫﻨﮓ ﻗﺮآﻧﻲ، رﺳﺎﻟﺖ اﺻﻠﻲ اﻧﺒﻴﺎء و ﻛﺘﺐ آﺳﻤﺎﻧﻲ deals with any subject, it has only a ﺑﺮﺷﻤﺮده ﺷﺪه اﺳﺖ. ﺛﻤﺮه ﻣﻮﻋﻈﻪاي ﺗﻠﻘﻲ ﻛﺮدن ﻗﺮآن، preaching approach. If we look at the Qur'an آﻧﺠﺎﻳﻲ ﺑﻪﻃﻮر ﺑﺮﺟﺴﺘﻪ آﺷﻜﺎر ﻣﻲﺷﻮد ﻛﻪ ﺑﻪ آﻳﺎﺗﻲ ﺧﻼف as a book of preaching, we sometimes come across verses that seem untrue: such as the واﻗﻊ ﺑﺮﻣﻲﺧﻮرﻳﻢ؛ ﻧﻈﻴﺮ ﻣﺤﺒﻮس ﺑﻮدن ﻗﻮﻣﻲ ﺑﻪ ﻧﺎم ﻳﺄﺟﻮج و imprisonment of a people called Gog and ﻣﺄﺟﻮج در ﭘﺸﺖ ﺳﺪي ﺗﺎ روز ﻗﻴﺎﻣﺖ و ﻳﺎ اﻓﻜﻨﺪن ﺷﻬﺎبﻫﺎ behind a dam until the Day of ﺑﺮاي راﻧﺪن ﺷﻴﺎﻃﻴﻦ از آﺳﻤﺎن. ﻋﻼﻣﻪ ﻃﺒﺎﻃﺒﺎﻳﻲ اﻳﻦ دو را Judgment or the dropping of meteors to drive out of the sky. Allameh ﺧﻼف واﻗﻊ ﻣﻲﺷﻤﺎرد و آﻳﺎت ﻣﺮﺑﻮط را ﺑﺮ ﻣﺠﺎز ﺣﻤﻞ ﻣﻲﻛﻨﺪ. Tabatabai considers these two as untrue and اﻳﻦ در ﺣﺎﻟﻲ اﺳﺖ ﻛﻪ ﻣﻔﺴﺮان ﻃﻲ ﭼﻬﺎرده ﻗﺮن ﮔﺬﺷﺘﻪ، .considers the relevant verses as permissible ﻫﻤﮕﻲ اﻳﻦ آﻳﺎت را ﺑﺮ ﺣﻘﻴﻘﺖ ﺣﻤﻞ ﻣﻲﻛﺮدﻧﺪ و ادﻋﺎي اﻳﻨﻜﻪ However, all the commentators of the Qur'an, in the last fourteen hundred years, آﻧﺎن ﻗﺮآن را اﺷﺘﺒﺎه ﻣﻲﻓﻬﻤﻴﺪﻧﺪ، دﺷﻮار اﺳﺖ. ﻧﻈﺮﻳﻪ رﻗﻴﺒﻲ ,have all considered these verses to be true ﻛﻪ در اﻳﻦ ﻣﻘﺎﻟﻪ ﺑﻪ آن ﭘﺮداﺧﺘﻪ ﻣﻲﺷﻮد، اﻳﻦ اﺳﺖ ﻛﻪ اﻳﻦ and it is a difficult claim to claim that they ﻣﻮارد، اﺳﻄﻮرهاﻧﺪ و در ﻳﻚ ﺑﻴﺎن ﻣﻮﻋﻈﻪاي ﻫﻴﭻ اﺷﻜﺎﻟﻲ ﻧﺪارد misunderstood the Qur'an. The competitive theory, which is discussed in this article, is ﻛﻪ از اﺳﻄﻮرهﻫﺎي ﻣﺨﺎﻃﺒﺎن اﺳﺘﻔﺎده اﺑﺰاري ﺷﻮد. اﻳﻦ ﻧﻈﺮﻳﻪ، that those are myths, and in preaching, there ﺿﻤﻦ ﺑﺎﻗﻲ ﮔﺬاﺷﺘﻦ آﻳﺎت ﻗﺮآن ﺑﺮ ﻣﻌﻨﺎي ﻇﺎﻫﺮيﺷﺎن ﻛﻪ is nothing wrong with using the myths of the ﺗﻤﺎم ﻣﻔﺴﺮان ﻃﻲ ﭼﻬﺎرده ﻗﺮن ﻓﻬﻤﻴﺪهاﻧﺪ، ﺣﻘﺎﻧﻴﺖ ﻗﺮآن را audience as a tool. This theory, while leaving the verses of the Qur'an on their ﻧﻴﺰ ﺛﺎﺑﺖ ﻣﻲﻛﻨﺪ. apparent meaning that all commentators have understood over fourteen centuries, ﻛﻠﻤﺎت ﻛﻠﻴﺪي: ﻣﻮﻋﻈﻪ، اﺳﻄﻮره، ﺗﻤﺜﻴﻞ، ﻣﺠﺎز. .also proves the legitimacy of the Qur'an

Keywords: Sermon, Myth, Allegory, Metaphor.

1. اﺳﺘﺎد ﻋﻠﻮم ﻗﺮآن و ﺣﺪﻳﺚ داﻧﺸﮕﺎه ﻗﻢ، اﻳﺮان. ,Professor of Quranic and Hadith Sciences . 1 Qom University, . [email protected] [email protected]

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Introduction In this regard, one of the theories and In several verses of the Holy Quran, the justifications they have offered is the Quran is mentioned as a sermon. mythical theory of biblical descriptions. Furthermore, preaching is present in all Scientists such as Ernest Cassirer, verses of the Qur'an. In the Qur'an, there Richard Braithware and Winston L. is always a sermon on every subject that King, Paul Tilich have called the is spoken, including the blessings and language of the , and in particular signs of divine power and the rules, its stories, the language of myth. One of stories, and resurrection. There are also the things that, in their view, has become questions in such regard, for example: a myth from the Bible, is the story of the First: Are there any false statements creation of the world and the descent of in the descriptions of the Qur'an, as a man and desire. The debates that have sermon, whether in the field of history taken place among so far about and stories or the field of nature? the existence of myth in the Qur'an are Second: Do descriptions containing mostly negative. false statements in the Qur'an interfere That’s, in general, they deny the with the authority and legitimacy of existence of myth in the Qur'an and Qur'anic statements? Is it true to use consider it to be detrimental to the false descriptions to preach? Doesn't legitimacy and violate the guiding that invalidate the preaching itself? purpose of the Qur'an. But some modern Third: What descriptions of the thinkers have confirmed the existence of Qur'an are mythical and contain false myth in the Qur'an and have not statements? How can factual considered it as a violation of the propositions be distinguished from false legitimacy and guiding purpose of the propositions of the Qur'an? Qur'an. In the contemporary period, Fourth: Why was it necessary to use some Islamic thinkers, such as Amin false myths and statements in the Kholi and his colleague Taha Hussein, Qur'an? Why should there be myths and as well as Amin Kholi's student, false statements in a divine book? Was Khalafullah, as it not possible not to use myth and all the well as Hamed Abu Zayd, believe statements of the Qur'an to be true? that there is a myth in the Qur'an. They The present paper seeks to answer consider the same cases that some those questions as clearly as possible. commentators, such as Allameh Tabatabai, consider as metaphor and 1. Background allegorical, as examples of Qur'anic It seems that at the beginning of Islam, myths. there was a real view of all the stories of Khalafullah believes that there is no the Qur'an and considered all of them as connection between the mythic nature of real events. Gradually, however, doubts the Qur'an and its falsehood. He arose among the commentators of the considers Quranic myths as a means of Qur'an about the veracity of some of its transmitting true knowledge. It is stories. The same is true about the Bible. thought that the main reason for Westerners, before Muslims, have made accepting the existence of myth in the worthy efforts to provide correct and Qur'an is that there is no argument that convincing theories and justifications on it is figurative or allegorical. But on the topics that are considered untrue. other hand, they do not correspond to

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reality. Two examples of this are the fall world of . He also stated about the of meteors to drive demons out of the second theme that the crushing of Dhu sky, and the confinement of the people al-Qarnayn? The dam is the of behind the dam that ineffectiveness of that dam due to the Dhu al-Qarnayn built in front of them. development and diversity of These two examples are significant communication channels and through in that they have been proven to be the scientific and technological contrary to reality by scholarly development of human beings. The commentators such as Allameh problem with metaphor in such cases is Tabatabai. But the cases that have not that metaphor is known to linguists. been proven to be untrue have been left Metaphor is different from the truth. out in our discussions. Of course, it However, in these two cases, which should be noted that any unusual event are considered metaphorical and cannot be considered untrue. Some of allegorical, no analogy diverts the minds them, such as speaking to man, or of the audience from the real meaning to the prostration of angels to , can the metaphorical meaning. Therefore, be considered as allegory or metaphor. the commentators carried these verses to Others, such as the splitting of the sea the same true meaning until the present and the passage of the children of century and did not interpret them through it, can be considered as miracles figuratively. The novelty of the present of the prophets. paper is that the theory of the myth of Commentators on those two themes the Qur'an in such cases is examined in have believed in their authenticity for more depth. At the same time, the the past fourteen centuries. But in the answer to the question of whether present century, some contemporary considering the above-mentioned commentators, such as Allameh themes as mythical does not interfere Tabatabai, have considered that the with the legitimacy of the Qur'an will be appearance of these verses is not a true examined more closely. story. Therefore, they should not be interpreted in terms of their appearance; 2. The concept of myth rather, they should be considered as a The descriptions in the Qur'an can be kind of metaphor and allegory and divided into three types according to the interpreted with rational meanings. type of realism: First, the descriptions in For example, Allameh Tabatabai, which real beings and events are spoken regarding the meaning of the first theme, of and all its statements are under has stated that the heavenly lights drove reality. They are interpreted as true or the demons away from the world of real descriptions. The second category is angels. For example, Allameh descriptions in which real beings and Tabatabai, regarding the meaning of the events are spoken of in allegory. Here, first theme, has stated that the heavenly the allegories themselves are not lights drove the demons away from the intended; rather, what is allegorized is world of angels. For example, Allameh the meaning and purpose. Those types Tabatabai, regarding the meaning of the of descriptions are allegorical or first theme, has stated that the heavenly figurative descriptions. lights drove the demons away from the

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The third category is descriptions beings have seen that those propositions that seem to speak of real beings and refer to beings and events that events, but studies show that some of its contemporary human beings do not find, propositions do not refer to real beings and there is no way to discover them, and events. Those kinds of descriptions and they do not even see the like. are mythical descriptions. Ahmad Therefore, it is concluded that they did Khalafullah distinguishes three different not exist from the beginning and it was types of stories in the Qur'an. The first the human imagination in the past that category is the historical stories of the created them. Qur'an, which are stories that report real Mythical descriptions in every nation events; like the historical figures of the are about truths that were out of their prophets. The second category is reach; like the events of the beginning of allegorical stories. Stories that are creation and the history of past tribes or imaginary and do not reflect any the events of the end of the world or the external reality. Those kinds of stories sky or far regions in the . have a clarifying aspect. He considers Some people consider the range of the third type of Qur'anic stories to be untrue statements to be so wide that it myths that are used to express a truth far even encompasses occult beings and from understanding. events, so they have considered them as Here, myth is a description that myths; but in the current paper, myth contains untrue statements; but it does does not mean that. It seems that the not mean that all its statements are difference between myth and unseen untrue. Moreover, the meaning of the truths is that unseen truths are more or myth here is not specifically the beings less occurring, and at all times, some and events of the past; rather, it is all people discover and deal with them. beings and events, including the past, Like news from the secrets of hearts and present, and future, that do not have a from behind the scenes and the future real aspect. and the past, and the seizure of people That definition includes any and objects, or the healing of terminally description in which there are false ill and blind children and through the statements. Therefore, it includes both earth and the transformation of objects. historical propositions that relate to Myths, on the other hand, tell of events beings and events of the past, as well as and beings that have only happened in physical propositions that relate to the the past and no longer even occur. natural world. Therefore, given that miracles can occur It is noteworthy that the existence of in any period, they are not myths. untrue statements in myths is not such There are some untrue statements in that their untruths are obvious to human the descriptions of the Qur'an; it is as if beings from the very beginning. Rather, angels live in the sky and meteors man has in the past considered all the prevent demons from entering their components of myth to be real, but over cities. Or a people called Gog and time and with the acquisition of some Magog are imprisoned behind the dam new information, he has concluded that built by Dhu al-Qarnayn against them some of its propositions cannot be true. until the Day of Judgment. The reason for the existence of such The justification for the existence of a belief for human beings is that human false propositions in the Qur'an is that

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these propositions exist in the culture of them. He adds that "supreme" means the Qur'anic audience and are used in the angels; because they dwell in the Qur'an as a form and means of heavens; In contrast to humans and , expressing preaching intentions. The which are "lower"; for they are the Qur'an was not their inventor. Even inhabitants of the earth. those have not been approved through Fakhr Razi also considers this story Quran. Therefore, their presence in the to be real and seeks to justify its issues. Qur'an never disturbs the legitimacy of For example, he writes: If it is said that the Qur'an's mission. the stars of adornment are the heavens, they must survive and continue. 3. Examples of myths in the Qur'an However, throwing them at the Two examples of verses in which some and throwing them at the devils will Islamic thinkers, in their view, have destroy them, and this will lead to a exploited myth, are as follows: community of contradictions. He then replied that the stoning of demons does 3.1. Avoid devils through meteors not mean that the stars are thrown at the According to some Islamic thinkers, one demons; rather, flames from the stars of the examples of using the myths and can be thrown at the demons, and those fantasies of the audience in the Qur'an is flames are the same meteors, and the the answer to the accusation of the meteors are nothing but fragments taken polytheists who said that the from the fire. Qur'an is instilled by the to the But some contemporary Prophet (PBUH) and not by angels. As commentators, such as Allameh stated: Tabatabai, have not considered the fall “Indeed We have adorned the lowest of a meteor to drive away demons to be heaven with the finery of the stars, (6) real. He writes about devils and to guard from any froward devil (7) eavesdropping: They do not eavesdrop on the Supernal “The commentators have given Elite—they are shot at from every side, various justifications to explain the (8) to drive them away, and there is a eavesdropping of the devils and the perpetual punishment for them— (9) casting of meteors, which can be based except any who snatches a snatch, on the apparent interpretation of verses whereat a piercing flame pursues him. and hadiths. It means that there are (10)” (Quran: 37) constellations around the earth. In those The ancient commentators constellations, groups of angels have considered the fall of meteors to drive taken up residence and are holding away demons in the verse to be real. For meteors, lurking in the ambush of example, Zamakhshari and Fakhr Razi demons who are eavesdropping and are like this. Zamakhshari says in the throwing meteors at them. Today, the following verses: The devils are not able invalidity of these views has become to hear the words of the angels from apparent.” heaven; because they are driven away He then states the meaning he gives by meteors, except the demons who to those verses: those Qur'anic secretly eavesdrop, in which case fiery statements and examples given are and splitting meteors are thrown at intended to convey tangible truths with

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them in order to bring them closer to the According to these thinkers, ; mind. God Almighty said: “We draw here, to express an unseen truth these parables for mankind; but no one incomprehensible to human beings, he grasps them except those who have has used his false imaginations to knowledge. (29:43)”. approximate his intention to the mind; He adds: "In this way, the sky in just like the case of the Zaqoom tree. which the angels dwell means a Undoubtedly, the is an unseen and heavenly world with a superior horizon, immaterial being. The relationship and the ratio of that universe to this between jinn and angels is also an visible world is the ratio of the unseen truth. Therefore, it has not been perceptible sky with its stars to the possible to express the relationship earth." What is meant by the devils between jinn and angels, except by approaching the sky and eavesdropping using the false Arab notions of the time on them and throwing meteors at them of the revelation of the Qur'an. Even is that they approach the world of angels today, we cannot understand how the to know the secrets of creation and Qur'an was revealed to the Prophet by an future events; but the light of the angel and not by jinn. If God wanted to kingdom, which they cannot bear, is cast tell us this truth, it would not be possible upon them. except by using our imaginary Here, Allameh Tabatabai explicitly imaginations. Therefore, it is okay to rejects the meaning that angels are use the audience's imaginary and false above the sky and meteors are thrown to ideas as a tool to induce the purpose. prevent demons from entering this sky; however, he has diverted the mentioned 3.2. Imprisonment of Gog and verses from their true meaning and Magog behind a dam until the Day of carried them to a figurative meaning to Judgment defend the legitimacy of the verses of According to some Islamic thinkers, the Qur'an. But according to some another example of the Qur'an's use of Islamic thinkers, the Qur'an speaks of myths is related to the story of Dhu al- the same meteors that human beings see Qarnayn: Dhu al-Qarnayn built a barrier in the sky of the world; Not truths that against a looting people, called Gog and are beyond human comprehension and Magog so that they would not attack that man has not seen in the real world. other people, and they will be However, neither the heavens of the imprisoned behind that bar until the Day world are the abode of angels nor angels of Judgment. It is mentioned in Surah are material beings who have a special Al-Kahf: place. Nor are meteors to drive away “When he reached [the place] demons from the abode of angels. This between the two barriers, he found is a misconception that the also between them a people who could had during the period of the revelation hardly understand a word [of his of the Qur'an. God has controversially language]. (93) They said, ‘O Dhu al- used these false notions to refute their Qarnayn! Indeed, Gog and Magog are claim to say that your claim that the causing disaster in this land. Shall we Qur'an is instilled by the devils in the pay you a tribute on condition that you Prophet (PBUH) is false. build a barrier between them and us?’ (94) He said, ‘What my Lord has

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furnished me is better. Yet help me with knowledgeable: "Daka" means some strength, and I will make a humiliation, and the meaning of opening bulwark between you and them. (95) the dam is to humiliate it so that it is Bring me pieces of iron!’ When he had ignored and has no benefit. Because, levelled up between the flanks, he said, communication routes have expanded ‘Blow!’ When he had turned it into fire, and vehicles, including road, sea, and he said, ‘Bring me molten copper to air, have become more diverse. pour over it.’ (96) So they could neither Therefore, the truth of this promise is the scale it, nor could they make a hole in it. promise of the progress of human (97) He said, ‘This is a mercy from my society in terms of civilization and the Lord. But when the promise of my Lord rapprochement of nations, so that no is fulfilled, He will level it; and my barrier prevents them and no wall Lord’s promise is true.’ (98) That day prevents them from moving to any part We shall let them surge over one of the earth and from attacking and another, the Trumpet will be blown, and attacking Do not prevent any ethnic We shall gather them all, (99) and on group they want. That meaning is that day We shall bring into view confirmed by another verse, which visibly for the faithless. (100)” states the invasion of Gog and Magog: The forerunners of the “until when Gog and Magog are let commentators, such as Zamakhshari and loose, and they race down from every Fakhr Razi, considered the Dhu al- slope, (22:96)” Because, it spoke about Qarnayn Dam and its breaking on the the conquest of Gog and Magog and did of the Day of Judgment to be real. not say a word about the barrier. The commentators have considered Allameh, referring to the other meaning this story real until the contemporary of “daka”, i.e. burial with soil, says: period so that they have clearly stated "The dam may be one of the buildings in the geographical location of this dam the past that was buried in the soil due to and the identity of the people of Gog and a storm or was submerged by the Magog. However, some contemporary movement or expansion of the seas", commentators, such as Allameh which Of course, he knows the first Tabatabai, have considered the Dhu al- aspect better. Allameh Tabatabai, while Qarnayn Dam and its breaking on the stating this meaning for "daka", has eve of the Day of Judgment to be been used in all verses of the Qur'an to unrealistic and metaphorical. mean the crumbling of a mountain and Allameh Tabatabai has said that the like, and has never been used to today cities are interconnected by land, mean humiliation or burial. In the sea, and air, and no natural barrier such context of the verse itself, no analogy as a mountain or sea or an artificial confirms its proposed meanings. barrier such as a dam, wall, and the moat Moreover, no commentator before him has separated any ethnic group from had uttered such meanings, and all had another. So, what does it mean for an taken the “daka” to mean the crumbling ethnic group to be separated from the of the dam. world by a dam between two mountains? He says: In my opinion, the 4. Commentators' approach to answer is that - of course, God is more Quranic myths

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Islamic commentators and scholars have First, the expression of a myth taken three different approaches to the conflicts with the wisdom of God. examples of these verses throughout Saeedi Roshan says: "If we accept the history. From the beginning of Islam till wisdom of the resurrection of the the fourteenth century, all commentators Prophet Muhammad and the Qur'an, have carried such verses in the true inviting people to the path of truth and sense. But since the fourteenth century, correcting distorted truths and false some, such as Allameh Tabatabai, have beliefs, then we cannot give place to the considered verses to be permissible and false ideas of polytheists or the People allegorical by taking the verses out of of the Book in the text of God's word a the real and conventional meanings in a united man about God believes that he different and unintelligible meaning. has infinite knowledge and power; then Some modernists, such as Khalafullah, why is it necessary for God to use false have considered the expression of such means to achieve his goal, which is to verses as mythical. guide human beings? Not only is there The commentators, in the past, when no such necessity, but It is unwise to do likening the tree of to the heads so." of the devils, easily accepted that God Secondly, the myth of knowing the had used the false and imaginary imags Qur'anic descriptions is inconsistent of the masses in expressing his purpose. with the explanations of its verses. In However, regarding the stories of the this regard, several groups of verses are captivity of the people of Gog and witnessed. First, the verses that Magog, behind the dam of Dhu al- introduce it as guidance; Like “This is Qarnayn and the expulsion of demons the Book, there is no doubt in it, a with meteors and the like until the guidance to the Godwary, (2:2)”, “and it fourteenth century, they believed that is not a jest.” And other verses which the relevant verses were true stories and introduce God consciously to the unseen therefore considered them based on their and add that God reveals His knowledge true meanings. Until in the present of the unseen to His prophets; like: century, due to the growth of science “Knower of the Unseen, He does not and technology, they realized that those disclose His [knowledge of the] Unseen stories could not have a real aspect; to anyone, (72:26)” or: “These are therefore, two allegorical and accounts of the Unseen, which We mythological approaches have been reveal to you. Neither you nor your adopted towards them. people used to know them before this”. Sayyid Qutb, probably commenting 4.1. Realism on the views of the likes of Ahmad Most commentators, up to the Khalafullah, says that the Qur'an is a fourteenth century and even the literary book; But being literary never contemporary, have considered almost means being imaginary, unreal, and all Qur'anic descriptions to be true. Of irrational. Homer (the most infamous course, rare cases of them have also Greek epic poet of the seventh century been considered as allegories; But they BC) wrote his works, such as the Iliad do not consider any description of the and the Odyssey, from mythological Qur'anic descriptions as myths. The narratives. The Qur'an, while being a reasons are as follows: literary book, is also historical; That is,

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it reports real events as they are. Even if fourteen centuries of the above verses. we consider the Qur'an as a historical The claim that all the people of the past book and devoid of holiness, it is centuries have not been able to scientifically the strongest historical understand these verses correctly and document. The rapporteur of the Qur'an have gone astray has false implications is Muhammad ibn Abdullah, who, both that cannot be imposed on them. in the past and in the present, has been It can never be said that all Muslims acknowledged to be an honest person. from the beginning of Islam to the The Qur'an was compiled scientifically, present century have misunderstood that while no other holy and historical book they carried the story of Dhu al-Qarnayn has been prepared and quoted like the Dam to the truth, and their inference was Qur'an. Therefore, the Qur'an should not from the verses that there is a real dam be criticized like historical books, behind which a real ethnic group is because they are not as strong as the trapped. Qur'an, and man cannot claim to know Moreover, such a theory conflicts everything. with the eloquence and rhetoric of the Qur'an and the revelation of the Qur'an 4.2. Allegorism in , and its ease of understanding Some contemporary commentators, and guidance. Secondly, in the context such as Allameh Tabatabai, have of the verses of Surah Al-Kahf, there is considered such cases metaphoric and no analogy by which breaking the allegorical: Regarding the interpretation barrier can be considered permissible of the dismemberment of the Dhu al- and stating that this means scientific and Qarnayn Dam on the eve of the Day of technological growth. However, the Judgment, he says that "daka" in the verses of the Qur'an cannot be verse of the Qur'an means humiliation, considered as a metaphor without and the purpose of “daka” the dam is to comparison. humiliate it in a way that it falls out of Also, like the interpretation of use and is not used. As the means of "Ja' Daka", which is mentioned in communication expand, the means of Surah Al-Kahf about the Dhu al- transportation become more diverse, Qarnayn Dam, in another place, it is and the land, sea, and air routes are mentioned about the mountain:” But exploited. Therefore, the truth of this look at the mountain: if it abides in its promise is the promise of the progress of place, then you will see Me.’ So when human society in terms of civilization his Lord disclosed Himself to the and the rapprochement of dispersed mountain, He levelled it (7:143)”. There nations, insofar as no barrier prevents is no doubt that "daka" here literally communication between them and no means the crumbling of a mountain. wall prevents their transfer. Also, in other places in the Qur'an, But such an interpretation has several regarding the condition of the problems, for example: mountains, the same word "daka" has First, as has been said, such an been used to mean fragmentation, for interpretation of the breaking of the Dhu example: “and the earth and the al-Qarnayn Dam is contrary to the mountains are lifted and levelled with a interpretation given over the past single levelling, (69:14)”. According to

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the above example, the above verse is Stories, proverbs, and other promises another analogy that the meaning of of the audience are also tools and forms "deck" in Surah Al-Kahf is the same as of divine sermons. God has used these the true meaning of breaking the dam; tools and forms of expression, which not the virtual meaning that Allameh have been common among the audience Tabatabai has said. of the Qur'an, to express His intentions, In the use of metaphor, it must be and therefore, if there are contradictions symmetrical with the word from the in these stories or the like, they cannot time of issuance of the word; Not that be attributed to God; rather, it is centuries pass and all commentators attributed to human conventions. In carry the verses of the Qur'an on the other words, every defect is in the truth and then in the present century ability, not in the activity of the agent. when science and technology have God has poured the higher knowledge advanced and the conflict between the into the imperfect human vessel to raise verses and reality seems to be carried him to the higher world. over to metaphor. 5. Pillars of Mythology 4.3. Mythology Some of the most important Another approach to unreal verses is to assumptions on which the mythical consider such verses as myths. The approach of Qur'anic descriptions is exploitation of myth as a preacher is based are as follows: flawless, as has the practice of all rational people who used conventional 5.1. The preaching of the Qur'an and common oral stories among the In the mythological approach, it is audience, which have a mythical aspect, believed that the Qur'an is a book of as a preacher. sermons, reminders, and ethics; Not a Myth never means that people book on history and nature; Therefore, consider it false and at the same time use one who intends to study history and it for preaching. Rather, they accept it nature should not seek it in the Qur'an. because it is narrated heart to heart, and The Qur'an introduces itself as a book it is common among them, and that is of sermons: “O mankind! There has enough to use it as a sermon. certainly come to you an advice from The theory that myths such as the your Lord, and a cure for what is in the Dhu al-Qarnayn Dam are myths has the breasts, and a guidance and mercy for advantage of proving both the the faithful. (10:57)”. legitimacy of the Qur'an's original In several verses, the Qur'an is intentions and the eloquence, rhetoric recited as a sermon. Also, preaching can and guidance of the Qur'an. According be seen throughout the verses of the to this theory, the main purposes of the Qur'an. In the Qur'an, every subject that Qur'an are reminders, sermons, spiritual is spoken of, including blessings, signs and moral guidance, and invitations to of divine power, rules, stories, and correct and acceptable beliefs and resurrection, is accompanied by a traditions; Therefore, the Qur'an should sermon. not be considered a book of history, Here, however, the purpose of the astronomy, biology, etc. sermon is moral advice. For example, beware of disobeying God or

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associating partners with God; Worship matter to us whether Kiwmarth is Abu him; Obey his commands; Take care of al-Bashar or Adam or anyone else? the orphans and the poor; Do not gossip What matters is the moral teachings and spy on each other, etc. contained in the story. According to that theory, by denying Khalafullah says that there are myths myth in the Qur'an, we only erase the in the Qur'an, but the myth itself does face of the issue, but we can never solve not mean that falsehood has found its it. That the angels live in heaven or that way into the Qur'an; Rather, it is people are trapped behind a barrier until intended for those religious purposes the Day of Judgment and like them will that are right and not wrong. Therefore, never be portable to reality. There can be believing in the existence of myth in the no allegory and therefore we must Qur'an requires a false path to the consider them myths. Qur'an. He quotes the author of Al-Manar, 5.2. The allegory of myth following the story of : In the mythological approach, myth is a "The stories in the Qur'an are for kind of allegory, because in both, the preaching and learning lessons, not to purpose is not the form of expression tell the history, nor to believe that the and the meaning is the meaning beyond details of the news were like this in the the form of expression. In both, the facts past." These stories report true and false are stated in the form of examples. news and useful and harmful habits However, in allegory, there is a tool that intending to preach and learn the ideas shows that the goal is not a form of of right and wrong. Therefore, the report expression, but in myth, there is no such of the Qur'an should not go beyond tool. Myth is a metaphor that has a kind learning and guidance. of simile without the use of simile tools. He says that expressing a myth in the For example, the two expressions "he is Qur'an is a common practice in Arabic like a lion" and "he is a lion" are the literature and culture. Often in their same in meaning; But in the first phrase, speeches and writings, they mention the there is a metaphorical tool; But it does of good and evil, without believing not exist in the latter. The first type is an in any of those pagan superstitions. In allegory and the second is a myth. his opinion, these myths do not harm the Examples of both can be seen in verses legitimacy of the Qur'an; Because they 62-65 of Surah Safat: “Is this a better are not intended and the Qur'an is not in reception, or the Zaqqum tree? Indeed, a position to confirm them. we have made it a punishment for the According to that theory, if we wrongdoers. It is a tree that rises from consider all the stories of the Qur'an as the depths of hell. Its spathes are as if myths, we will never lose; Because the they were devils’ heads.” purpose of the stories is preaching and In these verses, both the learning lessons, and it is the soul of interpretation of "Shajra al-Zaqoom" is preaching and learning that is valuable, a simile and the interpretation of "those not the form of expression. Whether the are the head of the devils". But in the story is real, mythical, or allegorical, it first interpretation it is not a tool of is a form of expression. What does it simile; But in the latter. There is no

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doubt that the tree can never exist in simile to angels in good form and hell, which is the place of fire, and the character. Other commentators have heads of the devils can never be seen considered the heads of demons to be with the naked eye; Therefore, the form something outside the realm of truth and of both propositions is imaginary and related to imagination and metaphor. untrue, but in the Qur'an, they are used Therefore, according to Islamic as a means to express the purpose. commentators, there is nothing wrong In those verses, the shape of the tree with invoking the false and imaginary of Zaqqum is likened to the heads of the illusions of the masses of the masses, devils, and no doubt the meaning is that which have an imaginary and mythical the tree of Zaqqum has a terrible shape; aspect, to approach the mind and explain Not to confirm that demons have terrible the ugliness of the tree of Zaqqum, heads. The people of the age of which is an unseen truth; Undoubtedly, revelation and no one else has seen the God is never here in a position to devils and their heads; But in their confirm the false and imaginary illusion imagination, they had made a face and of the masses, so that it can be said that ahead for the demons, and without a it has found falsehood in the Qur'an. doubt, this artificial face and the head was never real, but imaginary. 5.3. Education and duty to the extent The commentators have rightly of reason considered the simile of this verse to be The mythical approach is based on the imaginary (based on fantasy and not notion that God speaks to human beings based on reality). As Zamakhshari as much as their intellect. The intellect writes: This simile is imaginary because of human beings is also not perfect and people liken something to the face or free from error. God also obliges and head of the devil to express something punishes human beings according to that is ultimately disgusting and ugly. their intellect. Accordingly, the Just like when they liken something to Messenger of God (PBUH) said: We an angel in the best way. As it is stated prophets are commissioned to speak to in the Qur'an that when the women of people as much as their intellect. Imam the Egyptian court saw , they Baqir said: God, in calculating the Day said:” This is not a human being! This is of Judgment, is as careful as the wisdom but a noble angel!’ (12:31)” Fakhr Razi He has given to His servants in the also says that this is an intangible simile, world. but imaginary. Just as a parable of Thus, when it is planned that angels in virtue is a good parable. The knowledge is given to them as much as simile to the heads of the devils in human intellects and tasks are ugliness and the similitude of creation is prescribed as much as human intellects, also good, and this is the way of the there is no justification for the Qur'an to wise. Allameh Tabatabai also speak of knowledge beyond human considered this simile to be taken from intellects. The human intellect also the delusions and perceptions of the undergoes a refined and complementary people in attributing the ugliest form to course over time. So, perhaps, in the the devil. Like other commentators, he past, humans considered something to has referred to verse 31 of Yusuf in the be true; But with the passage of time and good expression of this simile, like the the equipping of the human intellect,

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they realize that they have made a contender!? He draws comparisons for mistake and that what they knew to be Us, and forgets his own creation. He true is not true. says, ‘Who shall revive the bones when they have decayed?’ Say, ‘He will 5.4. Addressing the Arabs of the Age revive them who produced them the first of Revelation time, and He has knowledge of all The mythical approach is based on the creation.” In the above verses, the assumption that the audience of the question is who revives these rotten Qur'an was the Arab of the time bones? And the answer is: He will of the Prophet (PBUH). Therefore, the revive it, who first created it. verses of the Qur'an were revealed to the According to such an approach, the polytheists of in the Meccan culture of the audience of the Qur'an has period and the people of in the been oral. Therefore, it lacks the Medina period. accuracy of historical recording and has About 90 chapters of the 114 a mythical aspect; Accordingly, when chapters of the Qur’an, have been the Qur'an was revealed, it used the revealed in Mecca and addressed to the audience's common cultural expressions polytheists of Quraysh, and about 24 to express its guiding and preaching chapters have been revealed in Medina intentions. and addressed to the people of Medina. These Surahs were revealed gradually 5.5. Orality of the narration of the age over about 23 years. The reason for the of revelation gradual revelation of the Surahs of the The mythical approach is based on the Qur'an was that in addition to idea that literate people among the consolidating the heart of the Prophet Hejaz Arabs at the time of the Prophet (PBUH), he was responsible for the (PBUH) were very few and far between. issues that were raised among his Therefore, when they naturally wanted people. As stated: “The faithless say, to pass on their promises and ‘Why has not the Quran been sent down information to the next generations, they to him all at once?’ So it was, that We passed it on orally and breast to breast. may strengthen your heart with it, and Naturally, such a method of transfer is We have recited it [to you] in a usually accompanied by ups and downs; measured tone. They do not bring you Therefore, one should not expect the any representation but that We bring Arabs at that time to have heard and you the truth [in reply to them] and the narrated their history and past in all its best exposition. (25: 32, 33)”. details. Accordingly, the existence of According to the above verses, the false statements in their history and past Quraysh asked why the Qur'an was not is inevitable and expected. revealed to the Prophet all at once? The Regarding the prevalence of answer was: so that whenever they ask a illiteracy in that era, it is enough to note question, a clear answer will be given. that the person of the Prophet (PBUH) As mentioned elsewhere, one of their who was one of the nobles of Quraysh questions is:” Does not man see that We was illiterate. Therefore, it is stated created him from a drop of [seminal] about him in the Qur'an that:” You did fluid, and, behold, he is an open not use to recite any scripture before it,

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nor did you write it with your right hand, 6. Answering the objections to the for then the impugners would have been mythical approach skeptical. (29:48)”. There was illiteracy One of the most important objections to in the Quraysh themselves; Therefore, it the mythical approach in Qur'anic is stated in the Qur'an that God raised an descriptions is that the Qur'an calls itself illiterate person from among the true and denies being mythical: illiterate ones to be a prophet: “It is He who sent to the unlettered [people] an 6.1. The truth of the Qur'an apostle from among themselves, to In violation of the mentioned theory, recite to them His signs, to purify them, some have cited verses that call the and to teach them the Book and wisdom, Qur'an true and have argued that there and earlier they had indeed been in can be no myth in the Qur'an, in the manifest error. (62:2)”. sense that it contains false statements: Proponents of this theory make such 5.6. The sensory and imaginative statements, regardless of whether or not nature of Arabs knowledge the word truth is used in the Qur'an to The mythological approach is based mean a statement according to fact. By on the idea that the Qur'anic audience's insisting that the statement in the Qur'an knowledge of the world is the sensory is not untrue, only the face of the issue perceptions of the unarmed senses and is cleared; But the reality remains. For the imaginations based on those example, how can it be true that a nation perceptions. Therefore, they thought is trapped behind a barrier until the Day that the angels lived in the same sky of Judgment, and on the eve of the Day above their heads. Accordingly, if the of Judgment when that barrier is broken, demons want to approach the abode of that people will leave behind that the angels to hear the news of the sky barrier? Or how can it be true that angels from them, the stars are thrown at them; live in the same sky above and stars are As stated: “We have certainly adorned thrown at them to drive demons out of the lowest heaven with lamps and made the sky? them [the means of pelting] missiles Therefore, we have to say that these against the devils, and We have statements were true to the audience of prepared for them a punishment of the the Qur'an, i.e. the Arab Hejaz of the Blaze. (67:5)” time of the Prophet (PBUH), but in fact It is clear that the shooting of stars is this was not the case, and God has used based on looking with the naked eye, the beliefs of the audience in the Qur'an otherwise, scientifically, the stars are to change the mind. This never means very far from Earth and do not include confirming those beliefs in order to meteors that hit the Earth's atmosphere. deduce from them the confirmation of It is also obvious that angels are falsehoods and superstitions. immaterial and therefore does not mean that their abode is above the sky. The 6.2. Denial of myth in the Quran residence of angels in the sky above the Opponents of that theory have argued head is based on imagination based on that the claim of myth in the Qur'an was the sense of appearance. the same as the claim of the pagans of Mecca, which was rejected by the Qur'an, and therefore it cannot be

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accepted that there is a myth in the (so that you may be one of the warners), Qur'an. All commentators have taken in a clear Arabic language. It is indeed the interpretation of "the first myths" [foretold] in the scriptures of the used in 9 verses of the Qur'an to mean ancients. Is it not a sign for them that the falsehoods, myths, and lies. learned of the Children of Israel Proponents of this theory say that the recognize it?” Hejaz polytheists, for example, called These verses state that the content of the afterlife "the ancient myth." For the Qur'an is mentioned in the previous example, in Surah Al-Mu’minin (82-83) scriptures and that the scholars of the it is stated:” They said, ‘What, when we Children of Israel are aware of it. are dead and become dust and bones, It is not a secret that there is a shall we be resurrected? Certainly, we difference between the statement that and our fathers were promised this there is a myth in the Qur'an and the before. [But] these are nothing but statement of the Arab polytheists of the myths of the ancients.’” time of the Prophet (PBUH) who said The context of these verses shows that the Qur'an is the first myth. that the polytheists referred to the Therefore, the new claim should not be "myths of the firsts" as the written considered as the claim of the Arab promise of life after death in the ancient pagans. The differences between the scriptures; As stated elsewhere: “The two are: faithless say, ‘This is nothing but a lie First, the pagans referred to the "first that he has fabricated, and other people myths" as the ancient scriptures. What is have abetted him in it.’ Thus they have meant by myth in the new claim is never certainly come out with wrongdoing and the old scriptures, but descriptions in falsehood. They say, ‘He has taken which there are unrealistic propositions. down myths of the ancients, and they are Secondly, the polytheists intended dictated to him morning and evening.’ the myth of calling the Qur'an that the Say, ‘It has been sent down by Him who Qur'anic themes were not revealed to knows the hidden in the heavens and the God by the Prophet of Islam (PBUH). earth. Indeed, He is all-forgiving, all- However, the purpose of the myth in the merciful.’ (25: 4-6)” new claim is never so, but it is During those verses, it is stated that emphasized that the Qur'an was revealed the polytheists of Mecca had accused by God to the Prophet (PBUH). the Prophet (PBUH) of making the Third, the pagans said that the "myths Qur'an with the help of a number of the of the first," that is, the contents of the , and this Qur'an is former scriptures, were invalid; But in the spelling of the People of the Book on the new claim, what is false is the very that Imam. That is, the Qur'an was not content of the myths. Also, it is stated revealed to him by God. Therefore, in that the themes of the myths themselves this verse, the "firsts myths" of the are not divine intentions, but that the Qur'an have never been denied, and intentions beyond those myths are even in many verses, it has been divine intentions, and that they are also emphasized, as stated in Surah Al- true and not false. Shu'ara (193-197): “brought down by Therefore, what the Arab pagans the Trustworthy Spirit. upon your heart considered false is true in the new claim,

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and therefore the new claim should not Ibn , Muhammad ibn Tahir be equated with the claim of the Arab (undated). Tahrir and Enlightenment, pagans. Beirut: Institute of History Argon, Mohammad, and Hashem Conclusion , (2001), The Qur'an from the Based on the above, a few points can be Interpretation of the Inherited to the obtained: Analysis of the Religious Address, First, the Qur'an calls itself a book of Beirut: Dar Al-Tali'a. sermons. Therefore, we, as readers of Amin, Mohammad Reza, (2014), the Qur'an, need to be in a position to Realization of news statements of the receive divine sermons from the verses Holy Quran and its role in of the Qur'an, not to discover historical interpretation, Ph.D. thesis, Imam or scientific events. Because in the Khomeini Educational, and Research Qur'an, the audience's promises have Institute. been used in expressing sermons. Burqi, Ahmad ibn Muhammad ibn Therefore, the historical and natural Khalid, (1330), Almahasen. Tehran: verses of the Qur'an only reflect the Islamic Books House. Arab promises of the Hejaz of the time John Hick, (2000), " and the of the Prophet (PBUH), which may be World Religions", translated by untrue and false. However, the Qur'an is Abdolrahim Soleimani Ardestani, Haft not in a position to confirm them so as Aseman, Vol. 6, pp. 183-204. not to undermine the legitimacy of the Hamed Abu Zayd, Nasr, (2014), Qur'an. Innovation, sanctions, and Second, using the audience's stories interpretation. Translation of renewal, and promises to instill purpose and boycott, and interpretation by Mehdi preaching, even if mythical, is a rational Khalaji. USA: Mighty School. practice. Therefore, the assumption that Khalafullah, Muhammad Ahmad, mythical themes are mentioned in (1999), Narrative Art in the Qur’an. verses. London: Sinai, Arabic Publishing. Rashid Reza, Mohammad, (1990), Tafsir Al-Quran Al-Hakim (Tafsir Al- References: Manar), : The Egyptian Public The Holy Quran. Library. Aghaei, Mohammad Reza, (1388 Zamakhshari, Mahmoud, (1407 AH), AH), "A Study in the Flow of Uncover mysterious facts about the Contemporary Interpretation with download, Beirut: Dar Al-Kitab Al- Emphasis on the Viewpoint of Arabi. Muhammad Ahmad Khalafullah". Saeedi Roshan, Mohammad Baqir, Journal of Science and Knowledge of (2004) Analysis of the language of the the Holy Quran. No. 5, pp. 121-135. Qur'an. Tehran: Research Institute of Ibn Abi Hatam, Abdul Rahman ibn Islamic Culture and Thought / Seminary Muhammad, (1419 AH), Tafsir Al- and University Research Institute. Quran Al-Azeem, Riyadh: Nizar Seyed Qutb, (1995), Artistic images Mustafa Al-Baz School. in the Qur'an. Beirut: Dar Al-Shorouk. Tabatabai, Seyyed Mohammad Hussein, (1417 AH), Al-Mizan Fi

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Tafsir Al-Quran, Qom: Islamic Taha Hussein, (2002), In Arabic Publications Office of the Qom poetry. Tunisia: Encyclopedia of Seminary Teachers Association. Printing and Publishing, unpublished. Tabarsi, Fadl Ibn Hassan, (1372 AH), Fakhr Razi, Muhammad ibn Umar Al-Bayan Complex in the (1420 AH), Al-Tafsir al-Kabir Interpretation of the Qur'an, Tehran: (Mafatih al-Ghayb), Beirut: Dar Al- Nasser Khosrow Publications, third Ahya Al-Tarath Al-Arabi, third edition. edition, vol. 10. Feyz Kashani, Mullah Mohsen, Tabari, Abu Jafar Muhammad ibn (1415 AH), Tafsir Al-Safi, Tehran: Al- Jarir, (1412 AH), Jame 'al-Bayyan fi Sadr Publications, Second Edition, Tafsir al-Quran, Beirut: Dar al- Volume 4. Ma’rifat, first edition, vol. 16. Koleini, Muhammad bin Yaqub, Tusi, Muhammad ibn Hassan (1413), (1984), Enough. Tehran: Islamic Books Al-Tibyan Fi Tafsir Al-Quran, Beirut: House. Dar Al-Ahya Al-Tarath Al-Arabi, First Edition, Vol. 10.

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