This treatise explores the profound and multi-layered concepts of secrets, understanding, and divine facilitation as presented in the verses of the Holy Quran. These concepts, which find special manifestations in the Surahs of Yusuf, Anfal, and Ghafir, are examined not only from a theological perspective but also through philosophical, psychological, and sociological lenses. The objective is to elucidate the relationship between man and the Creator, the self, and society, such that these verses act as guiding lights illuminating the path towards perfection and felicity for humankind. This work, adopting a comprehensive and profound approach, endeavours to present the deep meanings of these verses in a dignified and contemplative language, encouraging the reader towards self-awareness, balance, and deeper comprehension.
فَأَسَرَّهَا يُوسُفُ فِي نَفْسِهِ وَلَمْ يُبْدِهَا لَهُمْ
Then Joseph concealed it within himself and did not disclose it to them.
Verse 19 of Surah Yusuf refers to the wise concealment of Prophet Josephs (peace be upon him) dream. This dream, akin to a divine gem hidden within his heart, was among the divine secrets that Joseph, with his wisdom and elevated capacity, kept hidden from others. This concealment was not born out of fear or weakness but rather a sign of intellectual and spiritual perfection that restrains a person from hastily revealing secrets. Josephs act demonstrated that being a possessor of a secret necessitates the ability to preserve it and avoid unnecessary disclosure. This attribute, serving as a shield against the weaknesses of the self, guides humanity towards elevation.
From a psychological standpoint, the concealment of secrets indicates self-control and a high emotional capacity. Those who can keep secrets refrain from rash and inappropriate revelations, thereby protecting themselves from the harms of indiscreet disclosure. Philosophically, the verse distinguishes between divine knowledge and human knowledge. Divine knowledge, manifest in the prophets, is preserved and managed with wisdom, whereas human knowledge, if not accompanied by wisdom, may lead to regret and loss. This concept invites reflection on the preservation of secrets and the appropriateness of their revelation, as though each secret is a jewel to be safely kept in the treasury of the heart until a suitable time for wise disclosure.
فَأَصْبَحُوا عَلَىٰ مَا أَسَرُّوا فِي أَنْفُسِهِمْ نَادِمِينَ
Then they became regretful over what they had concealed within themselves.
This verse from Surah Yusuf (verse 76) refers to the regret of those who concealed their secrets without wisdom and appropriateness. The distinction between Josephs concealment and that of others lies in its wisdom and purposefulness. Josephs concealment of a divine dream prevented chaos and harm, whereas others, through improper concealment, fell into remorse. This contrast represents two divergent paths in human life: one leading to perfection, the other to regret.
The concept of secrets in Surah Yusuf invites reflection on the wise preservation of divine knowledge and dreams. Wise concealment is not only a sign of intellectual maturity but also protects a person from the harms of indiscriminate revelation. From psychological and philosophical perspectives, it underscores the importance of self-control and appropriateness in behaviour, guiding humanity towards balance and wisdom.
وَاللَّهُ يَعْلَمُ مَا تُسِرُّونَ وَمَا تُعْلِنُونَ
And Allah knows what you conceal and what you disclose.
This verse from Surah Al-An'am (verse 3) emphasises the absolute knowledge of Allah, in which nothing, whether hidden or manifest, escapes His awareness. In contrast to weak-willed humans who disclose secrets due to inability to preserve them, God, with complete knowledge of all matters, has no need for their disclosure. This divine knowledge is like an infinite ocean encompassing all secrets and manifest deeds of humans, managing them with wisdom and justice.
Theologically, this verse underscores the unity of divine knowledge, where distinctions between the apparent and the hidden are meaningless to God. This unity signifies Gods absolute perfection, free from any deficiency or harm. Psychologically, awareness of divine surveillance encourages restraint from undue disclosure of secrets and preservation of behavioural balance. Weak-willed humans, unable to control their selves, reveal secrets and bring harm to themselves and others, whereas the wise, inspired by divine knowledge, reveal secrets at the right time and place.
Divine knowledge, as the foundation of Gods wisdom and justice, invites humans to reflect on their conduct and maintain secrets. Since nothing is hidden from this knowledge, it guides humans toward self-awareness and balance in disclosure and concealment. This concept highlights the importance of self-control and wisdom from both theological and psychological perspectives.
وَإِنْ تَجْهَرْ بِالْقَوْلِ فَإِنَّهُ يَعْلَمُ السِّرَّ وَأَخْفَى
And if you speak aloud, He indeed knows the secret and what is more hidden.
This verse from Surah Taha (verse 7) affirms Gods knowledge of all secrets, even those more concealed than the spoken word. God, with perfect awareness of the secret and the hidden, requires no loud or explicit disclosure. The verse urges restraint from excessive speech and unnecessary revelation, emphasising the importance of proportion in behaviour and speech. Excess in perfections is like a heavy burden which, if disproportionate to human capacity, results in destruction and madness.
Philosophically, proportion in perfections aligns with the concept of moderation in Islamic wisdom and Aristotelian philosophy. Every perfection, if it surpasses the limit of proportion, transforms into a defectjust as saffron, despite its benefits, may cause madness if consumed excessively. Sociologically, greed for perfections, such as knowledge or power, without proportional capacity in society, leads to chaos and social destruction. This idea encourages self-examination and behavioural balance to avoid harms caused by excessive desire.
In social contexts, excessive display of perfections, such as knowledge or power, results in turmoil and instability. For instance, in the realms of music and art, disproportionate use of sound and voice, instead of fostering harmony and peace, induces social numbness and madness. This phenomenon resembles a storm that brings destruction rather than the rain of mercy. A wise person, by observing proportion in the manifestation of perfections, strides towards balance and perfection.
Proportion in perfections, as a fundamental principle of human life, directs individuals toward balance and excellence. Excess without proportion causes defect and destruction. This concept, from philosophical and sociological viewpoints, calls for self-assessment and moderation in behaviour and speech.
إِنْ يَكُنْ مِنْكُمْ عِشْرُونَ صَابِرُونَ يَغْلِ
