M6:2291 — قول حق را هم ز حق تفسیر جو / هین مگو ژاژ از گمان ای سخت‌رو

Translation: Seek the interpretation of God's word from God Himself; Stop babbling nonsense from conjecture, you stubborn one! Meaning: This verse instructs us not to interpret divine speech through our own conjectures or arbitrary assumptions. Instead, we must seek its true elucidation and deeper meaning from God, the original speaker Himself.

Here, Mowlana introduces an immensely significant hermeneutical principle, emerging from the story of the treasure-seeking dervish and his failure to interpret the treasure map. The dervish, after repeated setbacks and subsequent depression, realizes he must return to God and ask Him to unravel the mystery Himself. Mowlana addresses him—and implicitly, us—stating:

Seek the interpretation of God's word from God Himself; Stop babbling nonsense from conjecture, you stubborn one!

This verse holds a primary meaning commonly found among exegetes: "The Quran interprets itself (القرآن یفسر بعضه بعضا)." This suggests that one part of the Quran elucidates another; if a section is ambiguous, one should refer to clearer verses within the text. This principle relates to the 'clear' (muḥkamāt) and 'ambiguous' (mutashābihāt) verses of the Quran, where the clear verses serve as keys to understanding the ambiguous ones. This method, in essence, applies to any text, not just sacred ones. When we read the works of Hafez or Mowlana himself, we clarify obscure passages by referencing clearer parts within the same corpus. This is a universally accepted approach among wise interpreters, whether the text is written or spoken.

However, Mowlana transcends this simple principle here. He tells the dervish that it is his duty to seek the interpretation of divine word from God Himself. This means if you fail to comprehend the word, return to the original Speaker and inquire. This act of questioning and returning is not the end of the matter, but rather the beginning of a hermeneutical circle. Even if God, through a dream or an Imam, provides an interpretation, it will be in new words that will themselves require further interpretation. This circle has no end, and we are compelled to come to terms with it. We should not assume that the interpretation of a text is final or that there will be a 'seal of interpreters' (khātim al-mufassirīn). Instead, in the realm of humanities and particularly hermeneutics, it has been profoundly understood that we are caught in such a loop with texts, and this is not a deficiency but part of the richness of knowledge. We must accept that a new interpretation of any text is always possible, and no single interpretation is 'without further addition' (mā lā mazīd ʿalayhi).

Mowlana emphasizes that divine speech should not be underestimated. If it initially appears simple, one must realize that "the secrets from God (rumūz min ladun)" are not easy. This is where the concept of the 'inner layers' (buṭūn) of the Quran and divine speech comes into play. Divine discourse has multiple layers, just like human existence. The more spiritually and epistemically equipped and multi-layered we become, the better we penetrate the depths and inner meanings of that speech. From the simplest utilization (e.g., printing and selling the Quran) to the highest stages of spiritual unveiling and discovering unspoken truths, there are varying degrees of benefiting from this divine blessing.

A crucial point in the dervish's story is his confession of his 'lack of skill' in prayer and his 'ultimate destitution' (iftiqār) before God. He says, "Where is skill? Where am I? Where is a steadfast heart? All this is Your reflection, and You are Yourself." The dervish presents his weakness and helplessness, even seeing his listlessness and lack of skill as a reflection of divine will. This state of absolute destitution opens the doors of understanding. He ultimately realizes that perhaps his initial failures and misunderstandings were part of a divine plan to guide him back to the original source of guidance, to teach him deeper insights. This return and confession themselves 'open the door' (fatḥ-e bāb) and unravel the hidden knot.

Key takeaways

• Interpretation of divine speech must be sought from the Divine Source itself, not from personal conjectures.
• The principle "the Quran interprets itself" teaches us to refer to clearer parts of a text to resolve ambiguities; this principle applies to all texts.
• The hermeneutical circle reveals the unending nature of interpretation; there is no 'seal of interpreters,' and each interpretation opens the way for a new one.
• Divine speech possesses deep, layered meanings; one should not be content with its superficial sense, and deeper understanding requires spiritual and epistemic preparedness.
• The knot that God initially tied, He Himself will untie; thus, one must return to the original Source (the Truth) for its unraveling.
• Confession of one's interpretive inadequacy, lack of skill, and ultimate destitution before God opens the path to the discovery of divine mysteries and deeper understanding.