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Secret Knowledge of the Qur‘an
By S.M. Zakir Hussain (Bangladesh)
Chapter II
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Secret Knowledge
of the Qur‘an
3. Hidden Dialogue
Now we are going to unveil another dimension of the mystery of the Qur‘an, God willing
2.1. Read the following verses. Only a swift, cursory glance will do.
10:94. And if you (Muhammad) are in doubt about that which We reveal to you, then question those who read the Scripture (that was) before you. Certainly the Truth from your Lord has come to you. So do not be of the ones who change their minds.
10:95. And do not be of those who deny the revelations of Allah, for then you would be one of the losers.
10:96. Look! Those for whom the word of your Lord (concerning sinners) has effect will not believe,
10:97. Though every token come to them, till they see the painful doom.
10:98. If only there had been a community (of all those that were destroyed of old) that believed and profited by its belief as did the folk of Jonah! When they believed We drew off from them the torment of disgrace in the life of the world and gave them comfort for a while.
10:99. And if your Lord willed, all who are in the earth would have believed together. Would you (Muhammad) compel men until they are believers?
10:100. It is not for any soul to believe save by the permission of Allah. He has set uncleanness upon those who have no sense.
10:101. Say: Behold what is in the heavens and the earth! But revelations and warnings avail not folk who will not believe.
10:102. What do they expect except the like of the days of those who passed away before them? Say: Expect then! I am with you among the expectant.
10:103. Then We shall save Our messengers and the believers, in like manner (as of old). It is incumbent upon Us to save believers.
If this were not a dialogue taking place between two speakers, then there would not be some questions the answer to which God already knows. For example:
Would you (Muhammad) compel men until they are believers?
What do they expect except the like of the days of those who passed away before them?
So we see that there is a hidden conversation here, of which a certain level has been made explicit. Let us see the dialogue in one of its possible, extended forms (underscored expressions are our extra additions):
<God>... 10:94. And if you (Muhammad) are in doubt concerning that which We reveal to you, then question those who read the Scripture (that was) before you. Certainly the Truth from your Lord has come to you. So do not be of the ones who change their minds.
10:95. And do not be of those who deny the revelations of Allah, for then you would be one of the losers.
<Prophet>... Seeing that this is the Truth, I do not doubt, but I do feel anxious about those who do not see the Truth as I do.
<God>... 10:96. Look! Those for whom the word of your Lord (concerning sinners) has effect will not believe,
10:97. Though every token come to them, till they see the painful doom.
<Prophet>...10:98. If only there had been a community (of all those that were destroyed of old) that believed and profited by its belief as did the folk of Jonah!
<God>... When they believed We drew off from them the torment of disgrace in the life of the world and gave them comfort for a while.
<Prophet>...What about compelling them into believing? I suppose that might work and save them from the severe torment that they do not know of.
<God>... 10:99. And if your Lord willed, all who are in the earth would have believed together. Would you (Muhammad) compel men until they are believers?
10:100. It is not for any soul to believe save by the permission of Allah. He has set uncleanness upon those who have no sense.
<Prophet>... Is there not any way left to help them, then?
<God>... 10:101. Say: Behold what is in the heavens and the earth!
<Prophet>... But revelations and warnings avail not folk who will not believe.
<God>... 10:102. What do they expect except the like of the days of those who passed away before them? Say: Expect then! I am with you among the expectant.
<Prophet>... Then what will happen to my people and me?
<God>... 10:103. Then We shall save Our messengers and the believers, in like manner (as of old). It is incumbent upon Us to save believers.
However, God knows best.
2.2. Now let us consider another example. It will be easy to understand the text if I explain the context. When the prophet Joseph (May God be pleased with him) was a child, his step brother threw him into an empty well and reported to their father, Jakob, that he was eaten by a wolf. In this way the prophet Joseph got caught in the hands of slave-sellers and was sold to the Royal family of Egypt. He had to pass through many ups and downs in his youth and eventually became the minister of finance of Egypt. At that time, there was a famine in his motherland and in Egypt too. However, the government of Egypt had sufficient reserve of food against those troublesome days. One day, the prophet’s step-brothers went to Egypt to buy crop for their family. Joseph recognized them but they could not recognize him. However, by a trick, Joseph convinced them to bring with them their step-brother, Joseph’s own younger brother, so that they could collect more crop. When Joseph’s own brother came to Egypt with them, he secretly told him who he was and intended to keep him with him in Egypt. That he planned to do by deliberately making him a thief. Joseph secretly kept the king’s drinking glass in the bag of his younger brother and thus proved him to be a thief. The king’s people said that the thief has, according to the law, got to be a slave to the king. Now, what will Joseph’s step-brothers say to their father? They were worried about it. They even requested the authority to keep one of them and free their step-brother but the king would not be satisfied. Then they had to go back to their father with a stretch of explanations only. The dialogue is taking place in that context.
12:80. So, When they despaired of (moving) him, they talked together apart. The eldest of them said: Do you not know how your father took a vow from you in Allah's name and how you failed in the case of Joseph before? Therefore I shall not go forth from the land until my father gives leave or Allah judges for me. He is the Best of Judges.
12:81. Return to your father and say: O our father! Look! your son has stolen. We testify only to that which we know; we are not guardians of the Unseen.
12:82. Ask the township where we were, and the caravan with which we travelled hither. Look! we speak the truth.
12:83. (And when they came to their father and had spoken thus to him) he said: Nay, but your minds have beguiled you into something. (My course is) comely patience! It may be that Allah will bring them all to me. Look! He, only He, is the Knower, the Wise.
12:84. And he turned away from them and said: Alas, my grief for Joseph! And his eyes were whitened with the sorrow that he was suppressing.
12:85. They said: By Allah, you will never cease remembering Joseph till your health is ruined or you are of those who perish!
12:86. He said: I expose my distress and anguish only to Allah, and I know from Allah that which you know not.
12:87. Go, O my sons, and ascertain concerning Joseph and his brother, and despair not of the Spirit of Allah. Look! none despairs of the Spirit of Allah save disbelieving folk.
Now let us see what more and relevant information could have been present in the dialogue. In this case also, the underscored portions are additions of ours in order to discover what is hidden.
12:80. So, When they despaired of (moving) him, they talked together apart. The eldest of them said:
<Eldest brother>... Do you not know how your father took a vow from you in Allah's name and how you failed in the case of Joseph before?
<Others>... Yes, he did.
<Eldest brother>... Therefore I shall not go forth from the land until my father gives leave or Allah judges for me. He is the Best of Judges.
12:81. <Eldest brother/Joseph>... Return to your father and say: O our father! Look! your son has stolen. We testify only to that which we know; we are not guardians of the Unseen.
<They did so.>
<Their Father>... I do not believe you regarding either of the events you are talking about.
12:82. <Other brothers>... Ask the township where we were, and the caravan with which we traveled here. Look! we speak the truth.
12:83. <Their Father>... he said: Nay, but your minds have beguiled you into something. (My course is) comely patience! It may be that Allah will bring them all to me. Look! He, only He, is the Knower, the Wise.
12:84. And he turned away from them and said: Alas, my grief for Joseph! And his eyes were whitened with the sorrow that he was suppressing.
12:85. They said: By Allah, you will never cease remembering Joseph till your health is ruined or you are of those who perish!
12:86. He said: I expose my distress and anguish only to Allah, and I know from Allah that which you know not.
12:87. Go, O my sons, and ascertain concerning Joseph and his brother, and despair not of the Spirit of Allah. Look! none despairs of the Spirit of Allah save disbelieving folk.
What is the proof that some portions of the dialogue have been concealed here? The fact that the dialogue presented before those verses is presented in detail without any ellipsis, clearly shows that those verses too could be presented in more detail. So it will be wise of us to see some previous verses. See how each turn of the speakers is marked by the verb ‘said/saying’.
12:69. And when they went in before Joseph, he took his brother to him, saying: Look! I, even I, am your brother, therefore sorrow not for what they did.
12:70. And when he provided them with their provision, he put the drinking-cup in his brother's saddlebag, and then a crier cried: O camel-riders! Look! you are surely thieves!
12:71. They cried, coming toward them: What is it you have lost?
12:72. They said: We have lost the king's cup, and he who brings it shall have a camel-load, and I (said Joseph) am answerable for it.
12:73. They said: By Allah, well you know we came not to do evil in the land, and are no thieves.
12:74. They said: And what shall be the penalty for it, if you prove to be liars?
12:75. They said: The penalty for it! He in whose bag (the cup) is found, he is the penalty for it. Thus we requite wrong-doers.
12:76. Then he (Joseph) began the search with their bags before his brother's bag, then he produced it from his brother's bag. Thus did We contrive for Joseph. He could not have taken his brother according to the king's law unless Allah willed. We raise by grades (of mercy) whom We will, and over every lord of knowledge there is one more knowing.
12:77. They said: If he steals, a brother of his stole before. But Joseph kept it secret in his soul and revealed it not to them. He said (within himself): you are in worse case, and Allah knows best (the truth of) that which you allege.
12:78. They said: O ruler of the land! Look! he has a very aged father, so take one of us instead of him. Look! we behold you of those who do kindness.
12:79. He said: Allah forbid that we should seize except Him with whom we found our property; then truly we should be wrong-doers.
2.3. Now we will consider an instance which is more attractive. This example will make it plain that God has presented some portions of real dialogues directly and keep some portions hidden. Just see how the arguments of the prophet Abraham (May God be pleased with him) has been presented while the arguments of the non-believers have been kept hidden. God is considering the questions of Abraham and is answering them Himself.
6:80. His people argued with him. He said: Do you dispute with me concerning Allah when He has guided me? I do not fear at all that which you set up beside Him unless my Lord wills otherwise. My Lord includes all things in His knowledge. Will you not then remember?
6:81. How should I fear that which you set up beside Him, when you fear not to set up beside Allah that for which He has revealed to you no warrant? Which of the two factions has more right to safety? (Answer me that) if you have knowledge.
6:82. Those who believe and do not obscure their belief by wrongdoing, theirs is safety; and they are rightly guided.
That there has taken place a vehement argument and counter-argument is proved by the reference of the verse next to the above chunk of verses:
6:83. That is Our argument. We gave it to Abraham against his folk. We raise to degrees of wisdom whom We will. Look! your Lord is Wise, Aware.
Now let us see what the hidden portions of the altercation might look like. We have added the underscored portions to make manifest what is hidden.
6:80. His people argued with him.
>>He said: Do you dispute with me concerning Allah when He has guided me?
>> They said: How dare you dispute with us about our gods? Do you not have fear?
>> Abraham said: I do not fear at all that which you set up beside Him unless my Lord wills otherwise. My Lord includes all things in His knowledge. Will you not then remember?
>> They said: But you should fear them, shouldn’t you?
>> Abraham said: 6:81. How should I fear that which you set up beside Him, when you fear not to set up beside Allah that for which He has revealed to you no warrant? Which of the two factions has more right to safety? (Answer me that) if you have knowledge.
>> God says: 6:82. Those who believe and do not obscure their belief by wrongdoing, theirs is safety; and they are rightly guided.
2.4. Here is another example. Here God is asking some questions to the Prophet (PBUH), to which He does not expect any answer, because both the Speaker and the listener know that the answer to the questions from the listener cannot but be in the affirmative.
93: 1. By the morning hours
93: 2. And by the night when it is stillest,
93: 3. your Lord has not forsaken you nor doth He hate you,
93: 4. And verily the latter portion will be better for you than the former,
93: 5. And verily your Lord will give to you so that you wilt be content.
93: 6. Did He not find you an orphan and protect (you)?
93: 7. Did He not find you wandering and direct (you)?
93: 8. Did He not find you destitute and enrich (you)?
93: 9. Therefore do not oppress the orphan,
93:10. Therefore do not drive away the beggar,
93:11. Therefore describe the bounty of your Lord.
Because the answer to all three of the questions is ‘yes’, God continues speaking with the logical marker ‘Therefore’ in the verse No. 9 and then imposes some responsibilities on the listener. Such responsibilities can only be imposed on one who comes up with an answer in the affirmative. Thus it is seen that this is actually not a monologue; rather, it is a dialogue. Let us see.
>> (Gabriel on behalf of) God: 93: 6. Did He not find you an orphan and protect (you)?
>> Prophet: Yes, he did.
>> God: 93: 7. Did He not find you wandering and direct (you)?
>> Prophet: Yes, he did.
>> God: 93: 8. Did He not find you destitute and enrich (you)?
>> Prophet: Yes, he did.
>> (Gabriel on behalf of) God: 93: 9. Therefore do not oppress the orphan,
>> Prophet: O.K. that I will never do.
>> (Gabriel on behalf of) God: 93:10. Therefore do not drive the beggar away,
>> Prophet: O.K. that also I will never do.
>> (Gabriel on behalf of) God: 93:11. Therefore describe the bounty of your Lord.
>> Prophet: I surely will always do that.
2.5. In the example that we are going to see, God first establishes a truth by describing some facts, and then Himself asks questions to the listener (the Prophet (PBUH)) about any possible doubt that might crop up in his mind if the facts were not provided. So, in fact, here the dialogue takes place between God and the mind of the Prophet (PBUH).
95: 1. (I swear) By the fig and the olive,
95: 2. By Mount Sinai,
95: 3. And by this land made safe;
95: 4. Surely We created man of the best frame
95: 5. Then we reduced him to the lowest of the low,
95: 6. Except those who believe and do good works, and theirs is a reward unfailing.
95: 7. So who henceforth will give the lie to you about the judgment?
95: 8. Is not Allah the most conclusive of all judges?
Needless to say, these questions, no doubt, will create their own answers, or will simply vanish, once the listener, who has been introduced to the mystery of creation, accepts them as a constructive admonishment. That is why the questions are not accompanied by any answer. Let us see the probable hidden portions.
95: 1. (I swear) By the fig and the olive,
95: 2. By Mount Sinai,
95: 3. And by this land made safe;
95: 4. Surely We created man of the best frame
95: 5. Then we reduced him to the lowest of the low,
95: 6. Except those who believe and do good works, and theirs is a reward unfailing.
>> God: 95: 7. So who henceforth will give the lie to you about the judgment?
>> Prophet: Seeing the Truth, I do not have any doubt, but I fear the Day of Judgment because I am anxious about my followers. Certainly the Day will be a terrible one.
>> God: 95: 8. Is not Allah the most conclusive of all judges?
>> Prophet: Certainly, Allah’s Judgment include His Mercy also.
Author of:
http://search.barnesandnoble.com/booksearch/isbnInquiry.asp
