Ninth Point of Eloquence: The Qur'an shows comprehensive truths in insignificant events with Divine names.

• Ninth Point of Eloquence: It sometimes happens that the All-Wise Qur’an mentions certain particular aims, then in order to impel the mind by means of them, confirms, establishes, verifies, and proves the aims through the Divine Names, which are like universal rules. For example:

Allah has indeed heard the statement of the woman who pleads with you concerning her husband and carries her complaint to Allah; and Allah [always] hears the arguments between both sides among you; for Allah is All-Hearing, All-Seeing.1

Here the Qur’an is saying: “Almighty Allah is absolutely All-Hearing; He hears everything, even, through the Divine Name of Truth, a wife arguing with you and complaining about her husband, a truly insignificant matter. And since women manifest the subtlest manifestations of mercy and are mines of self-sacrificing compassion, He hears through the Name of Most Compassionate the rightful claim of a woman and her complaint to Him, and through the Name of Truth takes it seriously, affording it the greatest importance.” Thus, in order to make this particular aim universal, One outside the sphere of contingency of the universe Who hears and sees a minor incident among creatures, must of necessity hear and see all things, and One Who is Sustainer of the universe of necessity sees the suffering of insignificant creatures within the universe who are wronged, and hears their cries. One who does not see their suffering and does not hear their cries for help cannot be the Sustainer. In which case, it establishes two mighty truths with the phrase,

For Allah is All-Hearing, All-Seeing.

And, for example:

Glory be to [Allah] who did take His servant by night from the Sacred Mosque to the Farthest Mosque, whose precincts We did bless, in order that We might show him some of Our signs, for He is indeed All-Hearing, All-Seeing.2

Here, after mentioning the Noble Messenger’s (Peace and blessings be upon him) journey from the Sacred Mosque in Mecca to the Farthest Mosque in Jerusalem, which was the start of his Ascension, the Qur’an says: for He is indeed All-Hearing, All-Seeing. The pronoun He refers to either Almighty Allah or to the Prophet. If it refers to the Prophet, it is like this: “There was within this particular journey a general journey and universal ascension, during which, as far as the Farthest Lote-tree and distance of two bow-strings, he heard and saw the dominical signs and wonders of Divine art which were apparent to his eyes and ears in the universal degrees of the Divine Names.”

It shows that that particular and insignificant journey was like a key to a journey which was universal and an assembly of wonders.

If the pronoun refers to Almighty Allah, it is like this: “He invited one of His servants to journey to His presence; and in order to entrust him with a duty, sent him from the Sacred Mosque to the Farthest Mosque, where He caused him to meet with the prophets who were gathered there. Then after showing that he was the absolute heir to the principles of all their religions, conveyed him through His realms in their inner and outer aspects as far as ‘the distance of two bow-lengths.’”

He was certainly a servant and he journeyed on an ascension that was particular, but he held a trust that was related to the whole universe, and a light which would change the universe’s colour. Since he had with him a key to open the doors of eternal happiness, Almighty Allah described this Being with the attributes of hearing and seeing all things. For in this way he could demonstrate the world-embracing purposes and instances of wisdom of the trust, the light, and the key.

And, for example:

Praise be to Allah, Creator of the heavens and the earth, Who made the angels messengers with wings, two, three, or four [pairs]: He adds to creation as He pleases, for Allah is Powerful over all things.3

In this Sura, the Qur’an says: “By adorning the heavens and the earth in this way and displaying the works of His perfection, their All-Glorious Creator causes innumerable spectators to extol and praise Him. He decks them out with uncountable bounties so that the heavens and the earth praise and extol unendingly the Most Merciful Creator through the tongues of all the bounties and those who receive them.” After this it points out that since the Creator has given men and the animals and birds members and wings with which to travel through the towns and lands of the earth, and since that All-Glorious One has also given wings to the angels, the inhabitants of the realm of the heavens, in order to fly through the celestial palaces of the stars and lofty lands of the constellations, He is certainly powerful over all things. The One Who gives wings to a fly, to fly from fruit to fruit, and wings to a sparrow to fly from tree to tree, is the One Who gives wings to the angels to fly from Venus to Jupiter. Furthermore, the angels are not restricted to particularity like the dwellers of the earth; they are not confined by a specific place. With the words: two, three, or four [pairs], it suggests that at one time they may be present on four or more stars; it gives details. Thus, through describing “the arraying of the angels with wings,” which is a particular event, it points to a universal, general workshop of Divine power and its immensity, and verifies and establishes it with the summary: For Allah is Powerful over all things.

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1. Qur’an, 58:1.
2. Qur’an, 17:1.
3. Qur’an, 35:1.

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Tenth Point of Eloquence: The wondrousness of the Qur'an's balancing between hope and fear.

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