of Nokounam, (Session 817)
Surah Al-Imran, like a radiant gem within the treasury of the Holy Qur'an, with its profound depth and layered meanings, guides the hearts and souls of its readers towards the truth of Divine Knowledge. Verse five of this Surah, which is the central focus of this treatise, eloquently speaks of the boundless knowledge of the Lord; a knowledge that nothing on earth or in the heavens is concealed from. This exposition, by closely examining this verse and drawing upon the teachings of a wise scholar, endeavours to unveil the hidden and manifest layers of this divine discourse and present its wisdom to readers in a clear and dignified manner. Much like a sea whose depths become more apparent with every wave, this interpretation seeks to lead the reader to the shore of knowledge through contemplation of the verses meanings.
Surah Al-Imran, akin to Surah Al-Baqarah, holds a lofty status among the chapters of the Holy Qur'an. Although this Surah is slightly shorter in terms of the number of verses compared to Surah Al-Baqarah, in content and depth of meanings, it is considered its equal and counterpart. The opening verses of this Surah, in particular, possess a weightiness and profundity that require deep reflection and insight to fully engage with. This difficulty does not stem from apparent complexity, but rather from the density of meanings and their interconnection with the fundamental concepts of monotheism, prophecy, and revelation.
The initial verses of the Surah, like a gateway to Divine knowledge, challenge the readers intellect. These verses, by introducing topics such as the heavenly scriptures, revelation, and prophets in prior verses, set the groundwork for elucidating the infinite knowledge of the Lord in verse five. This continuity demonstrates the wondrous order of the Holy Qur'an, where each verse is like a link in a chain connected to the next, ultimately presenting a comprehensive picture of Divine knowledge.
The preceding verse (verse four), by speaking of disbelief in Divine signs and severe punishment and retribution by the Lord, provides an ethical and epistemological foundation upon which verse five is based. This verse, by focusing on Divine knowledge, forms a bridge between the concepts of revelation and prophecy and the all-encompassing knowledge of the Lord. It is as if the Holy Qur'an, by this sequence, first discusses the Divine signs and disbelief in them and then, by emphasising the boundless knowledge of God, warns the disbelievers that no deed remains hidden from His sight.
إِنَّ ٱللَّهَ لَا يَخْفَىٰ عَلَيْهِ شَىْءٌ فِى ٱلْأَرْضِ وَلَا فِى ٱلسَّمَآءِ
Indeed, nothing in the earth nor in the heaven is concealed from Allah.
This verse, like a brilliant jewel, manifests the infinite Divine knowledge. The phrase "إِنَّ ٱللَّهَ" begins with emphasis to signify the completeness of the essence of the Lord. "لَا يَخْفَىٰ عَلَيْهِ شَىْءٌ" negates any form of concealment from God, and "فِى ٱلْأَرْضِ وَلَا فِى ٱلسَّمَآءِ" extends the domain of this knowledge to the entire cosmos, from earth to heaven. This verse not only stresses God's comprehensive knowledge but also serves as a warning to disbelievers and hypocrites of His complete oversight over all actions.
One of the key points in the verse is the distinction between khaf (concealment) and ban (hiddenness). Khaf refers to matters that are entirely absent from human cognition; the individual is not only unaware of them but is also oblivious to their ignorance. Conversely, ban refers to matters that exist but are hidden from human view. It is as though khaf is like a shadow whose very presence remains unseen, whereas ban is akin to a treasure buried beneath the earth, potentially discoverable.
The word شَىْءٌ in this verse functions like a key that unlocks all existence. Due to its indefiniteness and its placement within a negation context, it signifies the absolute totality of everything. In philosophy, شَىْءٌ is an undefinable concept, as it refers to anything that exists or may exist. This word is like an infinite net encompassing all of existence without exception.
When humans fail to positively describe a phenomenon, they resort to negating limiting attributes. For example, it is said that God is not a body, not matter, nor confined to place. In this verse, instead of positively describing Divine knowledge, the absence of concealment is negated, thereby illustrating the grandeur of this knowledge beyond human capacity. This approach is akin to painting with shadows: by removing darkness, the light of truth is revealed.
The concepts of khaf (concealment) and ibda (excessive manifestation) stand opposed to hir (apparent) and ban (hidden). Khaf and ibda refer to particular and subtle aspects, whereas hir and ban are broader. Divine knowledge encompasses not only the general but also those minute details beyond human cognition. It is as if God is an artist who has painted every point on the canvas of existence with infinite precision.
Some philosophers have described Divine knowledge generally to avoid multiplicity and complexity. While this view aims to sanctify the Divine essence, it confines Divine knowledge to a dichotomy of general and particular. However, Divine knowledge, like an infinite ocean, is neither general nor particular but is present and all-encompassing, embracing all existence.
Some definitions in religious epistemology, such as the distinction between acquired (ul) and present (ur) knowledge, have led to complexity and ambiguity. Acquired knowledge, defined as the reflection of an image in the mind, is incorrect because knowledge, especially Divine knowledge, is present and requires no intermediary. It is as if the human mind is not a mirror reflecting images but is directly aware in the presence of truth.
This critique is rooted in the principle that knowledge, even in animals, is present. For example, when a human perceives a carpet, they imagine its image imprinted in their mind; however, in truth, this is the direct presence of reality in their consciousness. Divine knowledge is like the sun that illuminates all existence without mediation.
Existence itself is a manifestation of God's knowledge. God perceives existence from within Himself, not as a separate or acquired knowledge. This perspective, like a gem in Islamic mysticism, emphasises the unity of existence and considers Divine knowledge as the essence of existence. Each particle of existence is like a mirror reflecting the light of Divine knowledge.
Verse five, in connection with the preceding verse, emphasises God's comprehensive knowledge of all deeds, including disbelief and ostentation. Verse four states:
إِنَّ ٱلَّذِينَ كَفَرُوا۟ بِـَٔايَٰتِ ٱللَّهِ لَهُمْ عَذَابٌ شَدِيدٌ ۗ وَٱللَّهُ عَزِيزٌ ذُو ٱنتِقَامٍ
Indeed, those who disbelieve in the signs of Allah, for them is a severe punishment, and Allah is Mighty and Avenger.
This verse condemns disbelief in Divine signs, and verse five, by highlighting Divine knowledge, warns disbelievers and hypocrites that no action escapes God's sight. This connection acts like a thread linking Divine justice and surveillance.
Besides explaining Divine knowledge, verse five contains a warning to those who attempt deception through ostentation or disbelief in Divine signs. This threat is like a sharp sword severing any illusion of concealment from God. Divine knowledge is like an eye that no veil can obscure.
Those who excessively display religiosity often suffer from internal deficiency. Such behaviour signals hypocrisy or weak faith. These individuals are like actors wearing masks, but the truth of their hearts is not hidden from God. Religious psychology also emphasises that excessive ostentation reflects internal weakness.
A person must be as they truly are, neither falsely diminishing nor falsely enhancing themselves. Simplicity and sincerity are like gems that adorn true religiosity. This principle is rooted in Qur'anic teachings that stress honesty and avoidance of hypocrisy.
Scholars such as certain religious luminaries have, through simplicity and sincerity, provided paradigms of authentic religiosity. These scholars, like stars in the firmament of knowledge, illuminate the path for others by eschewing ostentation. Conversely, those who display sanctity superficially are often distant from the truth of religion.
The phrase فِى ٱلْأَرْضِ وَلَا فِى ٱلسَّمَآءِ in the verse refers to the entirety of existence, from earth to heaven. The earth, as the surface on which humanity dwells, remains profound and largely beyond human scientific reach. The heavens, with their boundless grandeur, remain a mystery to humankind. Divine knowledge, however, encompasses both realms.
Sometimes humans imagine the earth as an orange on which they sit on the peel,
