This is an excerp from a book I am currently reading titled “The Messenger; The Meanings of the Life of Muhammad” written by Tariq Ramadan.
The Qurasyh were at a loss about how to prevent Muhammad SAW ’s message from spreading further. They decided to send a delegation to Yathrib to ask Jewish dignitaries about the nature and truthfulness of this new Revelation. The Yathrib Jews were known to profess this same idea of the One God, and Muhammad SAW often referred to Moses, their prophet; they were therefore best suited to express an opinion or even suggest a strategy.
Consulted about the new prophet, the rabbis suggested the people of Mecca should ask him three key questions in order to find out whether what he said was actually revealed or wheather he was a fraud. The first question involved the knowledge of a story about a group of young men’sexile from their people; the second was about a great traveler who had reached the confines of the universe; the thrid was a direct request to define ar-ruh (the soul). The Qurasyh delegation left, convinced that they now had the means to entrap Muhammad SAW. Back in MEcca, they want to him and asked him the three questions. Muhammad SAW replied almost instantly: “I shall answer your questions tomorrow!”
But the next day, the Angel of Gabriel did not appear. There was no Revalation. Nor did the angel come the day after, or during the next fourteen days. The Qurasyh gloated, certain that they had at last managed to prove the duplicity of the so-called prophet, who could not answer the rabbis’ questions. As for Muhammad SAW, he was sad, and as the days went by, he was increasingly afraid of having been forsaken, without doubting God, he again underwent the experience of self-doubt amplified by his opponents’ sneers. Two weeks later, he received a Revelation and an explanation:
Never say of anything, “I shall do that tomorrow,’ except: ‘If God so wills,’ and remember your Lord (Rabb, “Educator”) when you forget, and say: “I hope that my Lord will guide me ever closer than this to te right course.’ Quran, 18:23-24.
This Revelation once again involved a reproach and a teaching; it reminded the Prophet SAW that his status, his knowledge and his fate depended on his Rabb and that he must not forget it. This is how one should understand the meaning of the phase InsyaAllah, if God so wills; it expresses the awareness of limits, the feeling of humility of one who acts while knowing that beyond what he/she can do or say, God alone has the power to make things happen.This is by no means implies that one should not act but, on the contrary, that one should never stop acting while always being aware in one’s mind and heart of the real limits of human power.
Only later was the Prophet to receive the answers to the three questions he had been asked.
To be continued…insyaAllah.
