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THE
EXTRAORDINARY
COMPREHENSIVENESS IN THE
STYLE
AND
CONCISENESS OF THE QURAN
This
relates to the
extraordinary
comprehensiveness in the
style and conciseness of
the Qur’an. It has
five beams.
A
single sura may
contain the whole ocean
of the Quran
The
Quran is so wonderfully
comprehensive in style
that a single sura
may contain the whole
ocean of the Quran in
which the whole of the
universe is contained. A
single verse may
comprehend the treasury
of that sura. It
is as if most of the
verses are each a small sura,
and most of the suras,
each a little Quran.
This miraculous
concision is a great
gift of Divine Grace
with respect to guidance
and easiness. For
although everyone always
needs the Quran, in
order that those who
(because unaware of the
importance of the Qur’an
or for some other
reasons) do not read the
Quran, or can find no
time or opportunity to
read it, should not be
deprived of its
blessings, each sura may
substitute for a small
Quran and each of the
long verses, for a short
sura. Moreover, the
people of spiritual
discovery are agreed
that the whole of the
Quran is contained in sura
al-Fatiha, and sura
al-Fatiha, in the Basmala
(In the Name of God, the
Merciful, the
Compassionate.) This is
a fact which painstaking
scholars have
unanimously confirmed.
The
Quran gives everyone
whatever he needs
Together
with containing
references to all the
categories of
explanation, and aspects
and varieties of true
knowledge, and human
needs, like commands and
prohibitions, promises
and threats,
encouragement and
deterrence, restraint
and guidance, stories
and parables, Divine
knowledge and
commandments, natural
sciences, and the rules
and conditions of life,
personal, social,
spiritual, and
other-worldly, the Quran
gives everyone whatever
he needs, so that Take
from the Quran whatever
you wish, for whatever
need you have has been
approved among verifying
scholars. The verses of
the Quran are so
comprehensive that you
can find in them the
cure for every ailment
and the answer for every
need. This must really
be so for the Book that
is absolute guide of all
the perfected among
mankind who each day
take a step forward in
the way of God must be
of that quality.
The
Quranic expressions are
so concise and yet
all-inclusive
The
Quranic expressions are
so concise and yet
all-inclusive that
sometimes it mentions
the first and last terms
of a long series in a
way to show the whole of
it and sometimes it
includes in a single
word many proofs of a
cause either explicitly
or implicitly or
allusively or
suggestively.
Examples:
In
And of His signs is
the creation of the
heavens and earth and
the variety of your
tongues and colors (al-Rum,
30.22), by mentioning
the two terms of the
series of the creation
of the universe (the
creation of the heavens
and the earth and the
varieties of mankind in
languages and races) it
suggests the creation
and variety of all
beings, animate or
inanimate, as the signs
of the Divine Unity. In
the series of creation
which testify to the
existence and Unity of
an All-Wise Maker, the
creation of the heavens
and earth come first,
followed by the other
links in the series-from
the adornment of the
heavens with stars to
the population of the
earth with animate
creatures; from by
making the sun, earth,
and moon move regularly
in a fixed system, the
alternation of the
seasons and day and
night, to
differentiation and
individualization of
speech and complexion
where creation displays
extreme multiplication.
Since there is an
amazing purposeful
system in the
differentiation of
complexions and
countenances which one
may suppose to be
determined by chance
more probably than all
other things in
existence, for sure the
other links of creation,
which clearly manifest a
deliberate order, will
point to their Designer.
Since, again, the
creation of the vast
heavens and the earth
explicitly displays
certain artistry and
purposes, for sure, the
artistry and purpose of
a Maker Who founded the
palace of the universe
on the heavens and earth
will be much more
explicit in other parts
of His creation. Thus,
by manifesting what is
concealed and concealing
what is manifest, the
verse in question
displays an extremely
beautiful conciseness.
The
series of evidence
beginning six times with
‘Of His signs’ from so
glory be to God both in
your evening hour and in
your morning hour (al-Rum,
30.17), to His is the
highest comparison in
the heavens and the
earth; He is the
All-Mighty, the All-Wise
(al-Rum, 30.27),
is a series of jewels, a
series of lights, a
series of miracles, and
a series of miraculous
conciseness. However
much I desire to show
the ‘diamonds’ in
those treasures, I must,
in the present context,
postpone doing so to
another occasion.
Then
said the one who had
been delivered,
remembering after a
time, ‘I will myself
tell you: its
interpretation; so send
me forth.’ ‘Joseph,
you truthful man...’
(12:45-6) Between so
send me forth and Joseph,
you truthful man,
there are a number of
events, which the
narrative omits: [So
send me forth] to Joseph
so that I may ask him
about the interpretation
of the dream. They sent
him. He came to the
prison and said: [Joseph
...]
By
omitting these events,
the Quran narrates
briefly and exactly to
the point without any
loss of clarity which
might make it difficult
to understand.
...Who
has made for you
out of the green
tree fire...
(36:80)
In
the face of the
rebellious man’s
denial of the
Resurrection Who
shall revive the bones
when they are rotted
away? (36:78), the
Quran says: ‘He shall
revive them, Who
originated them the
first time. The One Who
creates knows each thing
with all its aspects.
Moreover, the One Who
has made for you fire
out of the green tree is
able to quicken the
bones when they are
decayed.’ The part of
the verse quoted deals
with the Resurrection
from different
viewpoints and proves
it.
It
reminds man of Divine
favors to him. Since the
Quran mentions these
favors in detail in
other places, it alludes
to them here summarily,
and actually means: ‘You
cannot escape or hide
from the One Who,
together with making for
you fire out of trees
and causing them to give
you fruits, and
providing you with
grains and plants from
earth, has made the
earth a lovely ‘cradle’
for you in which are all
of your provisions, and
the world a beautiful
palace containing all
the necessities of your
life. As you have not
been created in vain and
without purpose, and you
are not free in the
world with no duties, so
also you will not be
able to sleep in the
grave eternally without
being woken up.’
In
pointing to a proof of
the Resurrection, it
suggests in the phrase,
the green tree: ‘O you
who deny the
Resurrection! Look at
trees! In sheer denial
and deeming it unlikely,
you cannot challenge the
Power of the One Who
quickens in spring
innumerable trees that
have died and become
hardened in winter, and
Who, by causing them to
blossom and come into
leaf and produce fruits,
exhibits on each tree
three examples of the
Resurrection.’
It
points to another proof
and means: ‘How can
you deem it unlikely for
One Who makes for you
out of trees hard, dark
and heavy, a substance
like fire which is
refined and
light-giving, that He
cannot give to bones
like wood a life like
fire and a consciousness
like light?’
It
explicitly points out
another proof, and says:
‘All things in the
universe, including the
essential elements of
existence and their
basic qualities, are
subject to, and
dependent on, the
decrees of the One Who
for the desert dwellers
creates fire when the
two green branches of a
tree well-known to them
are rubbed against each
other, and reconciles
opposing natures to
produce new things. It
is therefore improper to
oppose that One and deem
it unlikely that He can
bring man forth from
earth again after He
created him out of it
and restored him into
it.’
It
alludes to the
well-known tree near
which the Prophet Moses,
upon him be peace,
received the first
Revelation, and suggests
that the cause of
Muhammad, upon him be
peace and blessings, was
also the cause of Moses.
By doing so, it makes an
indirect reference to
the agreement of all the
Prophets on the same
essential points, and
adds another meaning to
the compact treasures of
meaning of that word.
The
conciseness of the Quran
is of a kind like
offering the ocean in a
pitcher.
The
conciseness of the Quran
is of a kind (as can be
seen with a little care)
like offering the ocean
in a pitcher, by way of
courtesy to what
ordinary human minds can
hold. It shows the most
comprehensive and
universal principles and
general laws through a
particular event on a
particular occasion. Out
of numerous examples of
this aspect of its
conciseness, the
following are only a
few:
Examples:
He
taught Adam the
names, all of them.
(2:31)
When
We said unto the
angels, Prostrate
yourselves before
Adam, they fell
prostrate, all
save Iblis.
(2:34)
When
Moses asked for
water for his
people, We said:
‘Strike the rock
with your staff.’
Then gushed forth
therefrom twelve
springs (so that)
each tribe knew
their drinking
place.
(2:60).
God
commands you to
sacrifice a cow.
(2:67)
Through
the three verses which
were explained in detail
in the First Station of
The Twentieth Word, it
suggests, through the
teaching of the names to
mankind who were thereby
given the potential to
obtain all knowledge and
sciences, and through
the prostration of
angels before Adam and
the refusal of Satan to
do so, it signified that
most of the creatures
from fish to angels have
been subjugated for the
use and benefit of
mankind while the
harmful beings like
Satan and snakes will
not be so docile before
him. By mentioning the
slaughtering of a cow by
the people of Moses,
upon him be peace, the
Qur’an means that the
concept of cow-worship
(borrowed from Egypt,
and shown in the
Israelites’ adoration
of the calf which the
Samaritan had made for
them while Moses was on
Mount Sinai (20.85, was
destroyed by Moses’
knife. And by mentioning
that from some stones
rivers come gushing, and
others split, so that
water issues from them,
and still others crash
down in the fear of God
(2.74), it states
implicitly that the rock
strata under the layer
of earth allow the
subterranean veins of
water to pass through
them and also have a
role in the origin of
the earth.
Each
of the phrases and
sentences of the story
of Moses, upon him be
peace, points to a
universal principle and
expresses it.
For
example, in ‘Haman,
build for me a tower’
(al-Mu’min,
40.36), the Quran means:
‘Pharaoh ordered his
minister, Haman: ‘Build
for me a high tower. I
will observe the heavens
and try to find out
through heavenly events
whether there is a god
who is as Moses has
claimed.’ Through this
particular event and by
the word ‘tower’,
the Quran alludes to a
curious custom
prevailing among the
rulers of ancient Egypt
(the Pharaohs). They
lived in a vast desert
land with no mountains
and worshipped nature;
they believed in sorcery
and reincarnation
because of unbelief in
God; therefore they
cherished a deep desire
for mountains and
claimed absolute
sovereignty like that of
Divine Lordship over
people. In consequence,
to eternalize their
names and fame, they
used to have
mountain-like pyramids
built, in which they
kept their mummified
bodies.
So
today We shall
deliver you with
your body.
(10:92)
With
this verse about
Pharaoh, who was
drowning, the Quran
suggests: Since all
Pharaohs believed in
reincarnation, they
mummified their bodies
to ‘eternalize’
themselves. This is why
their bodies have come
down to the present day
after hundreds of
generations. Although
unmummified, the body of
Pharaoh, who lived
during the Prophet
Moses, upon whom be
peace, and drowned in
the water while pursuing
Moses with his army, was
found prostrate beside
the Nile in the closing
years of the last
century. This is an
explicit miracle of the
Quran, which foretold it
several centuries ago in
the verse in question.
...the
folk of Pharaoh
who were visiting
you with evil
chastisement,
slaughtering your
sons, and sparing
your women [to use
them]. (2:49)
Although
this verse mentions the
evils and cruelties done
to the Children of
Israel during the reign
of the Pharaohs, it also
implicitly refers to the
mass murders to which
the Jews have been
subject in many
countries through the
centuries and the
notorious part some of
their women and girls
have played in history.
You
shall find them
the most eager of
men for life.
(2:96)
You
see many of them
lying in sin and
enmity, and how
they consume the
unlawful; evil is
the thing they
have been doing.
(8:62)
They
hasten about the
earth, to do
corruption there;
and God loves not
the workers of
corruption.
(5:64)
We
decreed for the
Children of Israel
in the Book: You
shall do
corruption in the
earth twice.
(17:4)
Do
not make mischief
on the earth,
doing corruption.
(2:60)
These
verses concerning the
Jews express the two
general disastrous
intrigues which they
have made against the
social life of mankind.
As they are the Jews who
through multiplied usury
which has shaken the
social life of mankind,
and putting labor in a
fierce contest with
capital, driven the poor
to struggle against the
rich, have caused the
building of banks and
accumulated wealth
through unlawful ways,
so too, they have
usually been the same
nation who in order to
take vengeance on the
states or governments
for either the
injustices inflicted
upon them or the defeats
they have tasted at
their hands, have
entered all kinds of
seditionist committees
or taken part in all
sorts of revolutions.
The
verses, You of Jewry,
if you assert that you
are the friends of God,
apart from other men,
then do you long for
death, if you speak
truly. But they will
never long for it...
(62:6-7), which were
revealed to refute an
assertion of the Jewish
community in Madina,
state that the Jews, who
are most renowned among
mankind for love of life
and fear of death, will
never give up their
greed for life and long
for death till the Last
Day.
Again,
Humiliation and
misery were stamped on
them (2:61), states
the general fate of the
Jews.
It
is because of such
general and awful
aspects of the nature
and fate of the Jewish
people that the Quran
deals with them
severely, and expresses
harsh criticism of them.
Thus, you may compare
with these the other
aspects of the story of
Moses and the Children
of Israel mentioned in
the Quran. You will see
numerous gleams of
miraculousness behind
simple words and
particular topics of the
Quran like the gleam of
miraculous conciseness
described in this Fourth
Beam.
Question:
In
the verses of the Sura
Qaf,
Not
a word he utters,
but by him is an
observer ready.
And the agony of
death comes in
truth; that is
what you were
shunning! And the
trumpet is blown;
that is the Day of
the Threat. And
every soul comes,
along with it a
driver and a
witness. ‘You
were heedless of
this. Now We have
removed from you
your covering, and
so your sight
today is piercing.’
And his comrade
says, ‘Cast, you
twain, into Hell
each rebel ingrate !
(50:18-24)
where
is the fluency and
coherence, considering
the great gaps between
them? It jumps from the
throes of death to the
destruction of the
world, and from the
blowing of the Trumpet
to the end of the
Reckoning and therefrom
to throwing the sinful
into Hell?
Answer:
One
of the most fundamental
elements of the
miraculousness of the
Quran is its eloquence
and precision. There are
so many instances of
that miraculous
precision in the Wise
Qur’an that observant
critics have been filled
with wonder and
admiration. For example,
some eloquent people
have prostrated
themselves before the
verse,
And
it was said: ‘O
earth! Swallow
your water and, O
sky! abate!’ And
the water was made
to subside. And
the commandment
was fulfilled, and
the Ark settled in
al-Judi, and it
was said: ‘Away
with the people of
the evildoers !’
(11:44)
which
tells of the might of so
great an event as the
Flood so precisely and
miraculously within a
few short sentences.
Also,
in the following few
short verses,
Thamud
denied in their
rebellious pride
when the most
wretched of them
rose up; then the
Messenger of God
said to them, ‘The
She-Camel of God;
let her drink!’
But they denied
him, and hamstrung
her, so their Lord
doomed them for
their sin, and
leveled them. He
fears not the
issue thereof ,
(91:11-15)
the
Qur’an recounts the
story of the people of
Thamud, including what
finally befell them,
precisely and clearly,
and in a way that does
not detract from
comprehensibility.
In
the same way, in the
verse,
And
Dhu l-Nun-when he
went forth in
anger and was
convinced that We
would not straiten
him: then he
called out in the
layers of
darkness, ‘There
is no god but You.
Glory be to You! I
have been a
wrong-doer,’
(21:87)
there
is much that is not said
between We would not
straiten him and he
called out in the layers
of darkness. Those
few words re-tell the
story of the Prophet
Yunus (Jonah) with its
chief points in such a
way as not to diminish
comprehensibility or mar
the eloquence, leaving
what is not stated
directly to the
understanding of the
person addressed.
Also,
in Sura Yusuf,
seven or eight sentences
are omitted between so
send me forth and Joseph!
O you truthful one!,
which come at the end of
verse 45 and at the
beginning of verse 46
respectively. This also
does not affect
comprehensibility, nor
does it mar the
eloquence of the Quran.
There
are many other instances
of miraculous precision
in the Quran like those
mentioned above. As for
the verses in question
from Sura Qaf,
the precise description
they make is still more
beautiful and
miraculous. They point
to the future of
unbelievers which is so
long that each day of it
is equal to fifty
thousand earthly years,
and draw attention to
the fearful events which
will befall them through
the dreadful upheavals
of that future. They
bring before the mind of
the reader (or the
listener) the whole span
of those upheavals, and
bring that long time
readily before the eyes
like a lightning stroke,
and, compressed into a
single page, present
before us. They leave as
understood the
unmentioned events and
thus achieve and
manifest a sublime
fluency.
When
the Qur’an is
recited, give you
ear to it and pay
heed, that you may
obtain mercy .
(7:204)
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