It’s counterintuitive to think that the more information that is present within a string of symbols*1, the less meaning it carries.
That is why Allah t’ala finely balances them within His Speech and refers to them both in V7 of Al-Imran.
That we take instruction from that which is clear, and these the Most Gracious calls the mother of the book, and only those endowed with understanding they say “All of it is from Allah”, and they seek the meaning within it. And they do this with regards to the instructions carried within it, and then they deliberate and struggle with those things that He puts there for you to struggle with.
Because it is in the struggle that the meaning exists.
Most people would say the opposite: that information conveys meaning and therefore the more information that is present will naturally make you think that it would carry more meaning.
Consider simply:
1- The boy sat on the wall.
2- The green eyed boy sat on the red brick wall.
Is there really more meaning contained within proposition 2 than 1?
There is clearly more information.
And then, consider
3- The scared boy sat on the silent wall.
Clearly proposition 3 has more meaning, but also less proportionate information because it opens up more questions to us, when compared to Proposition 2.
And both proposition 2 and 3 would appear to have the same amount of information.
Indeed in proposition 3 our brains scream out for more information and suddenly entertain many possibilities. *2
We suddenly consider scenarios that could “explain” the information, and are eager for it to be explained.
But because of the lack of information that we desire, proportionally 3 contains less information than either 1 or 2.
Whereas in 1 and 2 we have complete information and feel a measure of satisfaction, in 3 there is no satisfaction, but there is plenty more meaning.
Indeed when we say “Shafi means …” such and such, that statement only makes sense when we are clearing up ambiguity. So therefore meaning is intractably linked to ambiguity and not information, for “meaning” only has meaning within that context.
When it is self evident what I mean, then the word meaning losses it’s meaning within that context.
And when we talk about “the meaning of life” what we really mean is that we are searching for a reason, and a purpose.
Once again it is the ambiguity as to that reason , and purpose of our lives, that gives “the search for meaning” it’s meaning within this context.
Very often the Muhaddith way of addressing v7 of Al-Imran is to completely airbrush out of existence the “wa” of conjunction:
And none knows it’s meaning (taw’il) *3 except Allah, *and* those who are deeply rooted in knowledge, they say “we believe in it, and all it is from Allah”.
That this statement includes the conjunction “and” that precedes it, is a problem for them because when they remove it from their discourses and their tafseers they fall outside of the category of those that are mentioned within that same verse: “those deeply rooted in knowledge”. This because they ignore the conjunction of ‘wa’.
Because the Muhaddith way is that they do not want you to think and deliberate.
The basis of their knowledge is justification and not speculation.
For whilst the religion has been made clear, the upward paths beyond that are fraught with trials and tribulations.
Interpretations and yes, speculation.
Because interpretation is speculative in essence. It requires for you to consider more than one possible way of reading and understanding it.
And then the Most Gracious finishes the verse with ..
“And none considers this (contemplates this) except the doors (to understanding)”
So here the Most Gracious is recommending for you to contemplate it, and deliberate on His words… all of them and not just the former portion that refers to those that follow only the allegorical and leave off from the Mother of the Book. *4
Within this schematic of information and meaning, where then does knowledge fit?
Traditionally knowledge is said to be joined up information, that is that knowledge is gained from “knowing” the interconnectedness between things.
But within this schematic*5 it takes on a completely different hue.
You can say that you have knowledge when you “know” how to act, and this only becomes apparent when you do act.
For knowledge should bring clarity, and clarity is a pre-requisite to cogent- that is wilful and deliberate- action.
And once you know how to act, then how can not fail to act?
We can see this clearly in verse 7…
“And they say: “We believe in it; the whole of it is from our Lord”.
Is not the greatest of actions the Kalimah Shahadah?
That our first fundamental action is the testimony of faith.
Indeed when the purpose of your life becomes clearer to you then you would recognise that our great forbears, the renowned Companions of the Messenger (saw), as they grew closer to the Most Gracious realised the necessity of action even more. That closeness makes of you a man with a mission to accomplish.
And I bear witness that none is worthy of worship and sincere devotion save Allah, without partner or helper, and that Muhammad (saw) is His servant and Messenger who fulfilled His trust and delivered His message in truth.
May I be a door for you to become of those brought close. Aameen.
Knowledge is sought through study and contemplation. Not lectures, nor this above.
*1 whether these be verbal, or written, the same is true for both.
*2 So for example if he’s scared why is he sitting in plain sight on the wall?
Could it possibly be happening at night?
But then why isn’t he cowering under a blanket like most boys when the nightmares are upon them?
*3 sometimes also translated as explanation which is only another word for meaning.
*4 So think deeply and do not be of those shallow thinkers who worry about authenticity, and forget that Allah t’ala Himself has said that He would protect His religion.
*5 where meaning is defined as an active principle in how and when it is used in our discourses.
