The believer is God-riddled but not God-riddling–he is perplexed in awe at God but does not use this questioning as a cause to belittle God but rather to come closer to God. God-riddled: With perpetual, showering of riddles and questions of God. This is his state of perpetual pondering and wonder, of questioning, observing, and intuiting. Through his tafakkur (reflection/contemplation) he dwells on the riddles of his existence and the existence of existence, finding minute answers here and there. And what is an answer? It is a finding that is true in this instant, but the questions remain there keeping it’s reality in place and in check, but that answer could vanish and disappear. The answers only come to exist because we are God-riddled and permanently God-riddled, we find an answer to be true, but because it is under God’s ‘shadow’ with any answer being fading in comparison to God’s Permanence then it is not a permanent answer- in fact, it may be a different answer than it may be for another person.
There is no God-answer precisely because it is the God-riddle that holds us in a state of constant, animated belief. It keeps us constantly searching, anywhere, and constantly working and re-working, how we understand the world, each other. And what is more powerful- an answer or a question? From our most natural experience we know it to be the question- and that is why God has chosen to make our world god-riddled, and to have Himself remain surrounded by mystery, secrecy and veils of undetectable wisdom. The Qur’an provokes us to think and question- because it is the (idea of/creation of the) ‘question’ itself that is God’s answer- it is the state of being God-riddled that makes us drawn into a relationship of meaning with God and the existence that He created. Questions are the fundamental of a relationship between 2 persons- you may know your spouse very well, but you will always have more questions about them. An answer or a supply of answers will be quickly exhausted with the passage of time and the creation of new, perhaps more profound questions, stemming from new experiences. And so why would Allah choose anything better but to make the Qur’an an aid in being God-riddled and to help us not so much in finding answers, but as to better understanding the questions, to make us in a better state of being God-riddled, to keep us in a state of awe and fear.
And maybe in all this is a preparation for the Day that Allah will explain to us all things about the mysteries of the world, the Director’s Commentary of existence, of what we did and what He has done, answering our moral and philosophical dilemmas, and explaining the justice and workings of the universe and all the “why’s?” and the why of why’s. You can always question an answer, but on that Day, the universe of answers will be laid bare. It’s a particular characteristic of this world to be full of more questions than answers, so then, perhaps in the after-life it will be a particular characteristic of it to be full of more answers than questions- and scarcity is a sign of value, so while answers- real answers- are valued in this world as profound because they are scarce- in the next world the questions will be similarly valued as answers. In the dunya: more questions, fewer answers and in the akhira: more answers and fewer questions. The believers will be asked if there is anything more they desire in Jannah to which they will ask, what more is there than what they have been given? Then they will see the Face of God. We all desire to see the Face of God (Quran 18:28) so how could the people of Jannah forget about this and the event described in the Quran? Perhaps they have been overwhelmed by the world of answers into a continual state of escalated joy, just as we are overwhelmed by the world of questions leading sometimes into a state of troubled despair.
And through that, we can say that thinking is subservient to being God-riddled. That thinking, the space and journey between a question, an answer, another question or another answer- is just that: a journey. The points don’t matter but what does matter is the journey and in ultimately making everything thought a journey from al-Awwal to al-Akhir–to and from God for the sake of God. To be god-riddled is to be in a state of constant ‘introduction,’ to keep the mind’s voice stuttering and its reach incomplete, reaching from where?…to where? We are God-riddled precisely because it is the fundamental basis of our existence.
Subhanakallahumma wa bihamdika ash-haduana la illaha illa ant astaghfiruka wa atubu ilayk, ameen.