IT IS IMPORTANT TO UNDERSTAND THE THEOPHANY FORMAT OF THE BOOK QURAN:
Before undertaking an exposition of the Quran, it is essential to understand the theophanic framework within which the narration of the book consistently unfolds its discourse. This interpretive approach rests on the premise that the Quran is not fundamentally a dialogue between a transcendent Deity, some Chosen Ones and Historical peoples confined to a particular time and place. Rather, it is a living theophany written in figurative language - a continuous self-disclosure of Divine Wisdom within the landscape of human conscience and different layers of consciousness.
Within the theophanic framework, the Quran employs the grammatical voices of the first, second, and third person as deliberate literary that personifies various metaphysical inner voices into corporeal entities or seemingly external speakers. The first person in the Quran contextually expresses the voice of the Conscience or inner messenger; the second person directly addresses the conscious self, inviting reflection, discernment, and transformation; while the third person portrays the diverse tendencies, dispositions, and psychological states that arise within the human psyche. Thus, the Quranic narrative unfolds as an ongoing inner dialogue in which every command, question, promise, warning, and parable becomes an invitation to self-recognition and inward awakening.
Accordingly, the true arena of the Quranic discourse is the human self / soul / psyche. Its narratives transcend historical episodes and become timeless manifestations of universal psychological and dynamic realities within us. When read through this theophanic lens, the Quran ceases to be a record of past events and reveals itself as a living manuscript of conscience and different layers of consciousness, continuously guiding every sincere seeker toward intellectual clarity, moral integrity, and inner peace.
This Quranic theophanic version is closer to the tone of old writers of Panchtantra, Aesop's fables, many writers of other old sacred scriptures and sometimes it also matches with the Islamic philosophers such as Ibn ʿArabī, Mullā Ṣadrā, and Muhammad Iqbal in its style.
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