Models of dialogue in the Quran

They are models for dialogue between Allah and categories of His creatures, which range from the Angels to the Prophets and finally to Iblîs (Satan).

First: Dialogue with the Angels:

Allah (The Exalted) says  in the Sûrah Al-Baqara (The Cow); verses 30 to 33):

v. 30: “And when thy Lord said unto the angles: Lo! I am about to place a viceroy in the earth, they said: Wilt thou place therein one who will do harm therein and will shed blood, while we, we glorify Thy praise and sanctify Thee? He said: Surely I know that which ye  know not.”

v . 31: “And He taught Adam all the names, then showed them to the angels, saying: Inform me of the names of these if ye are truthful”

v. 33: He said: “O Adam! Inform them of their names, and when he had informed them of their names, He said: Did I not tell you that I know the secret of the heavens and the earth? And I know that which ye disclose and which ye hide.”

These holy verses show that, when Allah (The Exalted) created Adam and blown into him of his spirit, He willed it that there will be a viceroy in the earth. He then addressed, in the words contained in the above verses, the angles informing them of this will in a style that also meant consulting them about this very great matter. The angels’ response contained elements of surprise and inquiry. They considered it unlikely that Allah will grant viceroyalty to one who has it in his nature to spoil things and shed blood. This runs contrary to what He wanted for earth in terms of population, restoration, discipline and organization.

Even though the angels left the matter in the hands of Allah, they thought that they were worthier of such a viceroyalty, because they ceaselessly praise the greatness of Allah and place Him above any anthropomorphism. However, the Exalted and Mighty informed them that He knows what they do not; that is, at the time that he decided to make Adam a viceroy, He knew that this latter had the qualifications necessary for this mission. These qualifications were based on the knowledge that Allah (the Exalted) made explicit in teaching Adam all the names that can be pronounced in order to refer to the existing things and beings. Thus, when Allah uncovered the ignorance of the angels of this knowledge, which they did not possess, and showed them this - through Adam’s utterance- the worthiness of Adam for such a mission became clear.

Second: Dialogue with the Prophets:

Concerning this, we would like to point to two examples:

1. The dialogue with Abraham (PBUH): “When Abraham asked Allah to show him how he resurrects the dead” (cf. Sûrah al-Baqara (The Cow) ; v. 260)

“And when Abraham said (unto his Lord) : My Lord! Show me how Thou givest life to the dead, He said: Dost thou not believe? Abraham said: Yea, but (I ask) in order that my heart may be at ease. (His Lord) said: Take four of the birds and cause them to incline unto thee, then slaughter them, then place a part of them on each hill, then call them, they will come to thee in haste. And Know that Allah is Mighty, Wise.”

Abraham addressed his Lord and asked Him, politely, propitiatorily, and with a desire to gain certain knowledge based on a clear vision of things. He did so in order to be informed on the way Allah resurrects the dead. Allah answered him with an interrogation, the intention behind it is to insist on the establishment of negation (about the belief). It was as though the interrogation was addressed, not to Abraham (who is Allah’s prophet and friend), but to others than him who may ask questions or complain. It may be that the motivation behind Abraham’s request has to do with his longing to hear from Allah (the Exalted) that he has believed; hence his asking the question leading to this. Abraham (PBUH) answered with what changed the negation into a positive confirmation, mentioning that he only wanted to have peace of mind and tranquility concerning the matter or to be more certain of Allah’s power. He wanted to achieve this through something concrete and perceptible, alongside evidence based on a naturally firm faith.

For this reason, Allah (The Truthful) ordered him to hold in his hand parts of four (slaughtered birds cut and torn from them and then call upon them (i.e the parts) to come to him. They came to him gathered as they were (initially) in a live bird. This is in accordance with one interpretation of the operation. The other possibility for Abraham is to put the birds’parts in four different places and then call upon them to come to him. They answered his call by coming to him obediently and bowing down. This is in accordance with another interpretation. This means that, when Allah (Mighty and Sublime be He) wants to resurrect the dead, He commands that they rise and they respond to him immediately, willingly and in total submission to His will.

2. The dialogue with Moses (PBUH) : It is the dialogue in the Holy Quran which is closest to the one that took place with the “friend of Allah” (i.e Abraham). Allah (Mighty and Sublime be Him) says (cf Sûrah Al-'Acrâf) (The heights); verse 143 and 144)

v. 143: “And when Moses came to Our appointed tryst and his Lord had spoken unto him, he said: My Lord! Show me (Thy self), that I may gaze upon Thee. He said: Thou wilt not see Me, but gaze upon the mountain! If it stand still in its place, then thou wilt See Me. And  when his Lord revealed (His) glory to the mountain He sent it crashing down. And Moses fell down senseless, And when he woke he said: Glory unto Thee! I turn unto Thee repentant, and I am the firts of (true) believers.”

v. 144: “He said: O Moses! I have preferred thee above mankind by messages and by My speaking (unto thee). So hold that which I have given thee, and be among the thankful.”

Moses came to his meeting at the appointed time and Allah talked to him in a speech that he heard. It is well-known -through the Holy Quran- that Allah (The Exalted) talks to humans - indeed He did so with His prophets- via these means, as He Himself said (cf. Sûrah Al-Shûra (The Counsel);

“And it was not (vouchsafed) to any mortal that Allah should speak to him unless (it be) by revelation of from behind a veil, or (that) He sendeth a messenger to reveal what He will by His leave. Lo!  He is Exalted, Wise.”

Moses hoped, after Allah (Praise be to Him) had talked to him, to lay eyes on Him, enjoy His Majesty for quite awhile, and to witness His nature. However, Moses’ request was met with refusal. Yet, an emendation occurred; it contained the reason for the refusal. For Allah commanded Moses to look at the mountain which was going to be flattened simply by a touch of some of His Majesty (Exalted be He). This has made Moses to be like thunderstruck and lose his consciousness. One wonders what would have happened if Allah had appeared to Moses and  allowed him to see Him in the manner that he requested!

Third: Dialogue with Iblîs (Satan):

Allah (Mighty and Sublime be He) says the following (cf. Sûrah Al-'Acrâf (The Heights); verses 11-17):

v. 11: “And we created you, then fashioned you, then told the angels: Fall ye prostrate before Adam! And they fell prostrate, all save Iblîs, who was not of those who make prostration.”

v. 12: “He said: What hindered thee that thou didst not fall prostrate when I bade thee? (Iblîs) said: I am better than him. Thou created me of fire while him Thou didst create of mud.”

v. 13: “He said: Then go down hence! It is not for thee to show pride here, so go forth! Lo! thou art of those degraded.”

v. 14: “He said: Reprieve me till the day when they are raised (from the dead).”

v. 15: “He said: Lo ! thou art of those reprieved.”

v.16: “He said: Now, because Thou hast sent me astray, verily I shall lurk in ambush for them on Thy Right Path.”

v.17: “Then I shall come upon them from before them and from behind them and from their right hands and from their left hands, and Thou wilt not find most of them beholden (unto Thee)".

It is a dialogue unveiling Allah’s stand (Praise and Exaltation be to Him) concerning Iblîs’ refusal to prostrate himself before Adam and in so-doing disobeying His command. Allah asked him for the reason and Iblîs gave it to Him: he is better than Adam because of the element from which he was made. What happened is that the Truthful (Praise be to Him) commanded Iblîs to descend from his place and position because of his haughtiness, which can not be forgiven. This descent is confirmed by the banishment, which affirms Iblîs’ belittlement and ignominy.

The dialogue continues with a request from Iblîs; who asks that Allah allow him to remain until the Day of Resurrection. Allah informs him that he is among those who will remain, as it was destined in Allah’s previous foreordainment. Iblîs commented that, because Allah willed it to send him astray, he will lay in ambush in the path of Adam and his progeny, will assail them from all sides until they go astray, disobey Allah and show ingratitude to Him. The dialogue ends with Allah’s ruling that Iblîs be banished from Paradise, censured and contemptible, promising him and whomever follows him hellfire.

Among the elements of the dialogue between Allah and Iblîs that are related in the Holy Quran - and they are many- we can cite the ones in the following verses (from Sûrah Al-'Isrâ’ (The Children of Israel); verses 61-65):

v.61: “And when we said unto the angels: Fall down prostrate before Adam and they fell prostrate all save Iblîs, he said: Shall I fall prostrate before that which Thou hast created of clay?”

v.62: “He said Seest Thou this (creature) whom Thou hast honored above me, if Thou give me grace until the Day of Resurrection I verily will seize his seed, save  but a few.”

v. 63: “He said: Go, and whosever of them followeth thee - Lo ! hell will be your payment, ample payment.”

v.64: “And excite any of them whom thou canst with thy voice, and urge thy horse and infantry against them, and be  a partner in their wealth and children, and promise them. Satan promiseth them only to deceive.”

v. 65: “Lo! My (faithful) bondsmen - over them thou hast no power, and thy Lord sufficeth as (their) guardian.”

The above dialogue starts, as did its antecedents, with the command to prostrate before Adam. But Iblîs, because of his propensity for disobedience, refuses protesting that the clay matter from which Adam was created, is a lowly natural element; yet, Adam is preferred over him and enjoys more favor from Allah than he (Iblîs) does. He shows his insolence and dares swear that, if Allah allows him to remain (alive) until the day of Resurrection, he will tempt Adam’s progeny and will make them go astray, save some faithful servants of Allah. The divine response, which contains a contempt and challenge to Iblîs, is given to him. He is to do whatever is in his power, using all sorts of means, to dominate, tempt and entice Adam’s progeny. However, he will not be able to take hold of Allah’s faithful worshipers, who are under His protection (Mighty and Sublime be He).

It should be pointed out that, in a dialogue such as this, Iblîs addressed the Creator (Mighty and Sublime be He) with these statements:

v.36: “He said: My Lord! Reprieve me till the Day when they are raised.”

v.  39: “He said: My Lord! Because Thou has sent me astray, I verily shall adorn the path of error for them in the earth, and shall mislead them every one, [T.N: the statement ends in the following verse”

Notice that he (Iblîs) used the expression “rabbî” (my Lord), in spite of the disobedient stand that he took. He did so because he had to show politeness in a dialogue with Allah, recognize His divinity and draw His mercy unto him so that He may answer him favorably. We find the same discourse, with additional swearing by the Might of Allah, in the dialogue mentioned in Sûrah Sâd (verses 79, 82, 83):

v. 79: “He said: My Lord! Reprieve me till the day when they are raised.”

v. 82: “He said: Then, by Thy might, I surely will beguile them every one,”

v. 83: “Save Thy single-minded slaves among them.”