Is it permissible to say that there is figurative language (majāz) in the Qur’an?

Scholars differed on the existence of figurative language (majāz) in the Qur’an. The majority of scholars and linguists affirmed its existence, while others denied it. Those who affirmed the existence of figurative language responded to the arguments of those who denied it, and their summary response is as follows:

1. Argument of the Deniers: Figurative language is a lie and can be denied, and the Qur’an is free from falsehood and nothing in it can be denied. Response: Figurative language is not a lie; rather, it is the use of a word in a sense other than its original meaning for a rhetorical purpose. Denial applies to the literal meaning, not the figurative one, and the Qur’an is free from falsehood. 2. Argument of the Deniers: Discourse using figurative language leads to a breakdown in understanding due to the possibility of a hidden indicator (qarinah). Response: This justification is weak. Words either are accompanied by contextual or verbal indicators that clarify their figurative meaning, or they are devoid of them, in which case the word remains in its literal sense. Thus, there is no ambiguity in either case. 3. Argument of the Deniers: A speaker resorts to figurative language only when the literal meaning is restrictive, which is impossible concerning Allah. Response: Figurative language is not a necessity; rather, it is a path taken for rhetorical benefit, such as beautiful depiction, elegant style, magnification, disparagement, or exaggeration, as is the case in the Holy Qur’an. 4. Argument of the Deniers: A word in its context is literal, and there is no evidence that Arabs first coined a word for something and then used it figuratively for something else. Response: Those who affirm it did not claim that Arabs convened to coin terms; rather, usage is the evidence for figurative language. The literal meaning is what first comes to mind when a word is uttered, and figurative language shifts the mind from the primary meaning. Moreover, the Salaf (early Muslims) spoke about dividing words into literal and figurative.

Important Summary: The default for words is to interpret them literally, and one does not resort to figurative interpretation unless there is a clear indicator. It is impermissible to interpret the texts of revelation figuratively if nothing necessitates such an interpretation that must be accepted.