By Annemarie Schimmel
A heritage of mystical Islamic poetry, not just in Arabic and Persian, but additionally within the renowned folks traditions of neighborhood vernacular languages, together with a bankruptcy on Rumi and Sufi poetry
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Cf. Ludwig Ammann, Vorbild und Vernunft (see note 23), pp. 19-21. Cf. Mustansir Mir, “Irony in the Qur)ān: A Study of the Story of Joseph”, in: Issa J. ), Literary Structures of Religious Meaning in the Qur’ān (Richmond 2000), pp. 173-187. 14 Georges Tamer seduction into a subject of rumors and chitchat (v. 30). As she heard of their gossip, she invited them to her house to show them Joseph’s beauty so that they would pardon her for desiring him. She devised a tricky plan that betrays a clear sense of humor:49 (…) she sent to them, and made ready for them a repast, then she gave to each one of them a knife.
In response to their joy and laughter they are starkly threatened with a painful punishment. The clear message to them is that their current laughter weighs but little compared to their longer lasting weeping in the Hereafter. God’s command, let them laugh little and weep much, bears obvious mockery based on God’s powerful attitude towards them. It is just like somebody who, full of irony, tells those whom he absolutely has under his control to laugh, knowing for sure that their laughter is merely temporary and that it will certainly be followed by a much larger extent of weeping out of pain.
This means that they are totally contingent on that which could kill them at any moment. Their highly paradoxical situation is humorously amusing to the believers who feel relieved. They are safe from such terrible situations because of their faith. With the humorous description, the parable provides them with an anticipated occasion of vengeance: their enemies will be punished deservedly. A third aspect of humor is expressed in the manipulation those people are subjected to by the lightning. They walk when it shows them the way and stop when it does not.