Does the Quran refer to language as an imperfect tool for knowledge?

The Holy Quran, as the divine word, is explicitly presented as a clear, guiding, and elucidating book. This signifies that the language of the Quran, namely eloquent Arabic, is a perfect and flawless instrument for transmitting divine messages and fundamental truths of existence. Allah Himself taught humanity language (Surah Ar-Rahman, 55:4), which indicates it is a blessing and an effective means of communication and expression. Therefore, the Quran does not directly refer to language itself as an imperfect tool for knowledge; on the contrary, it utilizes it as a means for clarification and illumination. However, when we speak of language as a tool in human hands for comprehending vast and boundless divine truths, or for articulating limited human knowledge, the situation becomes somewhat different. The Quran repeatedly refers to the limitations of human knowledge and understanding. These limitations naturally affect humanity's ability to use language to fully and comprehensively express everything it knows, or to fully grasp what comes to it through language. In essence, the imperfection does not stem from language itself (as a divinely granted tool), but rather from the receiver and processor (i.e., humanity) and the vast, infinite scope of the subject of knowledge (i.e., divine knowledge). One of the most significant references in the Quran in this regard is verse 85 of Surah Al-Isra, which states: "And they ask you, [O Muhammad], about the soul. Say, 'The soul is of the affair of my Lord. And you have not been given of knowledge except a little.'" This verse clearly indicates that human knowledge is very meager. When our knowledge of such a vast and profound matter is limited, it is natural that our expressive tools, including language, will also be insufficient for fully comprehending or articulating that matter. Language, however rich, cannot fully express what the human mind has not fully grasped. Therefore, the imperfection in knowing stems from the limitation of human knowledge, and this limitation affects the quality of linguistic expression, making it a relative and imperfect tool when confronting ultimate truths. Furthermore, verse 109 of Surah Al-Kahf vividly illustrates the boundless depth of divine words and knowledge: "Say, 'If the sea were ink for the words of my Lord, the sea would surely be exhausted before the words of my Lord were exhausted, even if We brought the like of it as an aid.'" This verse clearly demonstrates that Allah's words (a symbol of His knowledge, power, and will) are infinite. In contrast to this infinitude, human tools for recording and expressing these words, including written and spoken language, however extensive, are finite and perishable. This disproportion between the vastness of divine knowledge and the limitation of human means for understanding and expressing it, in a way, points to the imperfection of language as a tool for encompassing the totality of divine knowledge. Language can convey a part of this knowledge, but it can never contain its entirety. Moreover, in verse 7 of Surah Ali 'Imran, the Quran speaks of "muhkamat" (precise) and "mutashabihat" (unspecific or allegorical) verses. The muhkamat verses are those with clear and unambiguous meanings, forming the foundation of the Book. However, the mutashabihat verses are those whose precise meanings are known only to Allah, and those with deviation in their hearts pursue their incorrect interpretations to create discord. This categorization indicates that even within the divine speech, revealed in eloquent Arabic, some meanings remain beyond complete human comprehension. This is not due to an imperfection in the language of the Quran, but rather due to the profoundness of the subject matter and human perceptual limitations. Individuals with ill intentions might use language as a means to distort or misrepresent truths, which again points to imperfections in the human use of language, not an inherent flaw in language itself. In essence, this demonstrates that language alone is insufficient for fully comprehending some truths, requiring insight, faith, and divine guidance. If this tool, language, falls into the hands of a human with improper intentions or is accompanied by imperfect human understanding, it can become an impediment to knowledge instead of a means. In summary, the Quran does not present language as an inherently imperfect tool; rather, it emphasizes its power and clarity, especially concerning divine speech. However, implicitly, through its emphasis on the limitations of human knowledge and the boundlessness of divine knowledge, as well as references to the complexity of some concepts and human misuse of language for deception, it can be inferred that language, in human hands and for comprehending and expressing the totality of transcendent and infinite divine truths, is an insufficient and relatively imperfect tool. This imperfection stems from inherent human limitations in knowledge and understanding, not from language itself as a divine structure and means of communication.