بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ
لَّٰكِنِ الرَّاسِخُونَ فِي الْعِلْمِ مِنْهُمْ وَالْمُؤْمِنُونَ يُؤْمِنُونَ بِمَا أُنزِلَ إِلَيْكَ وَمَا أُنزِلَ مِن قَبْلِكَ ۚ وَالْمُقِيمِينَ الصَّلَاةَ ۚ وَالْمُؤْتُونَ الزَّكَاةَ وَالْمُؤْمِنُونَ بِاللَّهِ وَالْيَوْمِ الْآخِرِ أُولَٰئِكَ سَنُؤْتِيهِمْ أَجْرًا عَظِيمًا
[Shakir 4:162] But the firm in knowledge among them and the believers believe in what has been revealed to you and what was revealed before you, and those who keep up prayers and those who give the poor-rate and the believers in Allah and the last day, these it is whom We will give a mighty reward.
[Pickthal 4:162] But those of them who are firm in knowledge and the believers believe in that which is revealed unto thee, and that which was revealed before thee, especially the diligent in prayer and those who pay the poor-due, the believers in Allah and the Last Day. Upon these We shall bestow immense reward.
[Yusufali 4:162] But those among them who are well-grounded in knowledge, and the believers, believe in what hath been revealed to thee and what was revealed before thee: And (especially) those who establish regular prayer and practice regular charity and believe in Allah and in the Last Day: To them shall We soon give a great reward.
[Pooya/Ali Commentary 4:162]
For rasikhuna fil ilm refer to the commentary of Ali Imran: 7.
Verse 49 of al-Ankabut says that the Quran is in the hearts or chests of those who have been endowed with divine knowledge. It is a gift of Allah. No mortal had taught or tutored such men described as rasikhuna fil ilm in this verse. The Holy Prophet, Ali, Fatimah and the Imams in their progeny, historically, had never been taught and tutored by any individual or group, yet the Holy Prophet is the city of knowledge and Ali is its gate. They are the fountainhead of wisdom and indisputable authority on any branch of knowledge, physical as well as spiritual. Although the other human beings have also attained distinction in knowledge and learning but the Holy Prophet and his Ahl ul Bayt are the ultimate in awareness of all the divine laws governing the whole universe.
Please refer to the commentary of al-Baqarah: 136, 177 and 285; Ali Imran: 84, and Nisa: 136 and 152 for belief in all the messengers of Allah and the books given to them.
The Quran clearly states that all the infallible prophets and the messengers of Allah were the bearers of glad tidings and warners in order that there be no plea for mankind against Allah after these messengers had come to them with His commandments and guidance. Although the essence and origin of all revelations were similar, yet, as some of the prophets have been exalted over others (Baqarah: 253), the final message, the Quran, revealed to the last and the most superior messenger of Allah, the Holy Prophet, is complete and perfect in all dimensions and in its scope and application.
Several of the prophets are mentioned by name in the Quran while others are not. "For every people there was a messenger", says verse 36 of al-Nahl and also verse 24 of al-Fatir. All the messengers of Allah gave the glad tidings of the advent of the Holy Prophet. See commentary of al-Baqarah: 40. For kallamallah see commentary of al-Baqarah: 253.
Aqa Mahdi Puya says:
Grammatically wal muqimin, like wal rasikhun, is in possessive and objective case, whereas wal mutunuz zakat and wal muminun are in nominative case. All commentators agree that in certain circumstances by giving the form of the possessive and objective case to the verb and the nominative case vice versa, it will receive a distinction for the sake of emphasis. According to a tradition A-isha observed that this is one of the mistakes committed by the scribes who wrote the Quran under the supervision of a committee appointed by Uthman but she and other companions, who used to criticise the government for less important issues did not object to it.
For awhina see commentary of al-Fatihah: 7.
The word Kama implies that in essence the revelation revealed to the Holy Prophet was similar to that which was revealed to other prophets and that he had the experience of all the specific forms and the manners of the revelations used separately for the earlier prophets (see commentary of al-Baqarah: 253). Qaba qawsayni aw adna (two bows or nearer) in verse 9 of al-Najm puts the Holy Prophet on the highest pedestal of the nearest nearness to Allah.
The well-known Persian poet Rumi says:
The holy name of Ahmed bears all the names of the prophets. Since the hundred-per-cent (out-and-out) has come, the lesser than that is certainly with us.
۞ إِنَّا أَوْحَيْنَا إِلَيْكَ كَمَا أَوْحَيْنَا إِلَىٰ نُوحٍ وَالنَّبِيِّينَ مِن بَعْدِهِ ۚ وَأَوْحَيْنَا إِلَىٰ إِبْرَاهِيمَ وَإِسْمَاعِيلَ وَإِسْحَاقَ وَيَعْقُوبَ وَالْأَسْبَاطِ وَعِيسَىٰ وَأَيُّوبَ وَيُونُسَ وَهَارُونَ وَسُلَيْمَانَ ۚ وَآتَيْنَا دَاوُودَ زَبُورًا
[Shakir 4:163] Surely We have revealed to you as We revealed to Nuh, and the prophets after him, and We revealed to Ibrahim and Ismail and Ishaq and Yaqoub and the tribes, and Isa and Ayub and Yunus and Haroun and Sulaiman and We gave to Dawood Psalms.
[Pickthal 4:163] Lo! We inspire thee as We inspired Noah and the prophets after him, as We inspired Abraham and Ishmael and Isaac and Jacob and the tribes, and Jesus and Job and Jonah and Aaron and Solomon, and as We imparted unto David the Psalms;
[Yusufali 4:163] We have sent thee inspiration, as We sent it to Noah and the Messengers after him: we sent inspiration to Abraham, Isma'il, Isaac, Jacob and the Tribes, to Jesus, Job, Jonah, Aaron, and Solomon, and to David We gave the Psalms.
[Pooya/Ali Commentary 4:163] (see commentary for verse 162)
وَرُسُلًا قَدْ قَصَصْنَاهُمْ عَلَيْكَ مِن قَبْلُ وَرُسُلًا لَّمْ نَقْصُصْهُمْ عَلَيْكَ ۚ وَكَلَّمَ اللَّهُ مُوسَىٰ تَكْلِيمًا
[Shakir 4:164] And (We sent) messengers We have mentioned to you before and messengers we have not mentioned to you; and to Musa, Allah addressed His Word, speaking (to him):
[Pickthal 4:164] And messengers We have mentioned unto thee before and messengers We have not mentioned unto thee; and Allah spake directly unto Moses;
[Yusufali 4:164] Of some messengers We have already told thee the story; of others We have not;- and to Moses Allah spoke direct;-
[Pooya/Ali Commentary 4:164] (see commentary for verse 162)
۞ وَمَا كَانَ لِبَشَرٍ أَن يُكَلِّمَهُ اللَّهُ إِلَّا وَحْيًا أَوْ مِن وَرَاءِ حِجَابٍ أَوْ يُرْسِلَ رَسُولًا فَيُوحِيَ بِإِذْنِهِ مَا يَشَاءُ ۚ إِنَّهُ عَلِيٌّ حَكِيمٌ
[Shakir 42:51] And it is not for any mortal that Allah should speak to him except by revelation or from behind a veil, or by sending a messenger and revealing by His permission what He pleases; surely He is High, Wise.
[Pickthal 42:51] And it was not (vouchsafed) to any mortal that Allah should speak to him unless (it be) by revelation or from behind a veil, or (that) He sendeth a messenger to reveal what He will by His leave. Lo! He is Exalted, Wise.
[Yusufali 42:51] It is not fitting for a man that Allah should speak to him except by inspiration, or from behind a veil, or by the sending of a messenger to reveal, with Allah's permission, what Allah wills: for He is Most High, Most Wise.
[Pooya/Ali Commentary 42:51]
This verse explains verse 164 of Nisa-the discourse with Musa was through a medium, not in person.
فَلَمَّا أَتَاهَا نُودِيَ مِن شَاطِئِ الْوَادِ الْأَيْمَنِ فِي الْبُقْعَةِ الْمُبَارَكَةِ مِنَ الشَّجَرَةِ أَن يَا مُوسَىٰ إِنِّي أَنَا اللَّهُ رَبُّ الْعَالَمِينَ
[Shakir 28:30] And when he came to it, a voice was uttered from the right side of the valley in the blessed spot of the bush, saying: O Musa! surely I am Allah, the Lord of the worlds.
[Pickthal 28:30] And when he reached it, he was called from the right side of the valley in the blessed field, from the tree: O Moses! Lo! I, even I, am Allah, the Lord of the Worlds;
[Yusufali 28:30] But when he came to the (fire), a voice was heard from the right bank of the valley, from a tree in hallowed ground: "O Moses! Verily I am Allah, the Lord of the Worlds....
[Pooya/Ali Commentary 28:30]
Refer to Maryam: 52 and Ta Ha: 13. This was the place where Musa came in direct communion with Allah. The Holy Prophet had direct communion with Allah in mi-raj (see commentary of Bani Israil: 1); and the stage of aw adna (Najm: 9) is beyond sidratil muntaha (Najm: 14).
وَنَادَيْنَاهُ مِن جَانِبِ الطُّورِ الْأَيْمَنِ وَقَرَّبْنَاهُ نَجِيًّا
[Shakir 19:52] And We called to him from the blessed side of the mountain, and We made him draw nigh, holding communion (with Us).
[Pickthal 19:52] We called him from the right slope of the Mount, and brought him nigh in communion.
[Yusufali 19:52] And we called him from the right side of Mount (Sinai), and made him draw near to Us, for mystic (converse).
[Pooya/Ali Commentary 19:52]
Musa heard a voice from the right side of mount Sinai, saying:
"I am Allah, the Lord of the worlds."
Aqa Mahdi Puya says:
Ayman and maysarah, maymanah and maysarah, yaman and shimal, are opposite terms used in the Quran, literal translation of which is right and left, but they mean blessed and cursed respectively. Ayman always refers to godliness and aysar refers to worldliness.
وَهَلْ أَتَاكَ حَدِيثُ مُوسَىٰ
[Shakir 20:9] And has the story of Musa come to you?
[Pickthal 20:9] Hath there come unto thee the story of Moses?
[Yusufali 20:9] Has the story of Moses reached thee?
[Pooya/Ali Commentary 20:9]
These verses narrate the events relating to Musa, Harun, Firawn and the children of Israil some of which have already been stated in the commentary of al Baqarah: 49 to 61; Araf: 103 to 156; Yunus: 75 to 97 and Bani Israil: 101 to 103
When Musa grew up, he left the palace of Firawn and went to Sinai peninsula. He married the daughter of the prophet Shu-ayb, and was now travelling with his family. The night was cool in the open desert. He saw a fire and went to bring an ember from it for his wife and two sons. When he approached it Allah called him "O Musa" in order to give him heart and confidence, and announced: "I am your Lord, so take off your shoes." Tuwa literally means "a thing twice done", or "twice blessed". As a proper noun it is the name of the valley below mount Sinai. The command "to take off the shoes" is interpreted as a mark of humility for self and respect for Allah, or to renounce the thought of family, so as to be present before the Lord in utter devotedness and concentration of heart and mind. According to almost all the Sunni commentators the renunciation of self and family implied in this verse is tabarra, enacted as an article of faith by Shi-ahs.
Exodus 3: 2 to 5 also relates this event.
Musa was chosen as a prophet and a messenger of Allah to whom Tawrat was revealed. He was commanded to worship Allah alone, because there is no god save He, and establish prayer (salat) for His remembrance. It was made clear to him that the hour of reckoning would certainly come to pass, but its exact time was kept hidden in order that every individual may be recompensed according to that which he or she has strived for in this world. "No one who carries a burden shall bear the burden of another" says verse 15 of Bani Israil.
It must be noted that throughout the Quran mostly address has been made to al nas, the people, through the prophets or messengers, because the prophets were sent to the people who are accountable for their deeds. Therefore it was not Musa but the people who are commanded not to be misled by those who follow their own vain desires and lusts in verse 16.
Then the miracle of the transformation of the rod, Musa used to carry with him, into a serpent was shown to Musa by Allah. The second miracle given to him was the "white and shining hand". His hand was glorified, and it shone as with a divine light. Refer to Exodus 4: 1 to 9 for the above-noted miracles.
Musa, having been prepared, was commanded to go to Firawn, Rameses II, who had transgressed all bounds. Then Musa requested his Lord to appoint for him another person like him to strengthen his back and assist him in his task. Refer to the commentary of Maryam: 53 and Ali Imran: 52 and 53 for parallelism between Musa and Harun and Muhammad and Ali. The task before the Holy Prophet was much more difficult and hazardous. Musa had to face one Firawn but the Holy Prophet had to deal with a great many Firawns; every tribal chief of the Quraysh was more dangerous than the Firawn of Musa. Musa asked for Harun and the Holy Prophet asked for Ali. Allah accepted the prayers of both of them.
Refer to Exodus 4: 10, 13 to 16 for the appointment of Harun as the spokesman of Musa by the Lord.
The Holy Prophet said:
"O Ali, you are to me as Harun was to Musa, but there is no prophethood after me."
(Refer to the commentary of Baqarah: 51 and Maryam: 53).
The following is a traditionally transmitted invocation by the Holy Prophet:
"O Allah, my brother Musa begged You saying: 'O my Lord, delight my heart and make my task easy and undo the knot in my tongue so that they may understand my talk and appoint from among my kinsmen Harun, my brother, as my wazir and strengthen my back with him and make him participate in my mission.' You inspired him: 'We shall soon strengthen your arm with your brother and make you both dominant.' O Allah, I am Your servant and Your messenger Muhammad. I beg You to delight my heart and make my task easy and appoint from among my kinsmen Ali, my brother, as my wazir."
It is reported that in response to this prayer verse 55 of al Ma-idah was revealed. Refer to its commentary.
Abu Is-haq al Thalabi has recorded the above prayer in his Tafsir Kabir while commenting on the verse occurring in al Ma-idah. Al Balakhi in his Yanabi has copied the same version from Ahmad bin Hanbal's Musnad.
Please also refer to verses 1 to 6 of al Inshirah which make it known that the Holy Prophet's prayer was accepted by Allah, and in verse 7 He commands the Holy Prophet to establish his successorship.
Please refer to the commentary of al Baqarah 52 and 53 to know that the Holy Prophet had appointed Ali as his successor on the first day he made public his mission in the assembly of the "near relatives"; and refer to the commentary of al Ma-idah: 67 to know that the Holy Prophet, under the command of Allah, appointed Ali as the guardian, master and commander of all believing men and believing women, as his successor.
In verse 38 awhayna means "We inspired". When Firawn was told by his courtiers that a boy would soon be born to an Israelite woman who would cause his downfall and destroy his kingdom, he ordered Israelite male children to be killed when they were born. So, as soon as Musa was born, Allah inspired his mother to put her child into a chest and send the chest floating down the Nile. It flowed on into a stream that passed through Firawn's garden. It was picked up by Firawn's wife Asiya. Firawn was an enemy to Allah and an enemy to Musa, but Allah made Musa so comely, attractive and loveable as to be adopted by Firawn and Asiya. Refer to Exodus 2 : 3 to 9 for these events.
After the child was floated on the water, the anxious mother sent Musa's sister to follow the chest from the bank and see where and by whom it was picked up. When it was picked by Firawn's family and they seemed to love the child, she appeared before them and promised to bring a good wet-nurse for the child. That was exactly what they wanted. Like that Allah's providence looked after Musa in bringing his mother to him, and nourishing him on his mother's milk, and thus the mother's heart was also comforted.
Years passed. Musa grew up. He saw the Egyptian oppression under which the Bani Israel laboured. One day He saw an Egyptian smiting an Israelite with impunity. There and then, he smote the Egyptian. He did not intend to kill him, but the Egyptian died of his blow. After this Musa went to the Sinai peninsula and married the daughter of prophet Shu-ayb. After many years spent in grazing his father-in-laws' flocks, one day he came to the valley of Tuwa and the incident of fire took place. He was addressed by Allah and was chosen to be His messenger. He was granted his request that his brother should be his wazir. Then Allah commanded them both to go to Firawn because he had transgressed all bounds.
"Speak to him a gentle word (mildly), haply he may take warning or fear (Allah)" is an everlasting lesson for mankind that before taking the final step to correct even a transgressor like Firawn kind exhortation in soft spoken words is the best course.
In the first place their mission was to preach the word of Allah to Firawn and the Egyptians so that they might be shown the right path (Allah, in His infinite mercy, always offers peace even to the most hardened sinners) and then stop the oppression inflicted upon the Bani Israil.
Firawn refused to accept the Lord of Musa and Harun (who gave to each created thing its form and nature, and further gave it guidance) as his Lord because he preferred the idols worshipped by his ancestors. Musa enumerated all the bounties of the beneficent Lord given to man in this world, but Firawn belied them and refused to believe even when the signs (the miracles of transformation of the rod into a serpent and his "white shining hand") were shown to him.
Please refer to the commentary of Baqarah: 49 and 50, 57, 63; Araf: 103 to 137,160 and Yunus : 75 to 92 for the miracle of the rod and the magicians, the children of Israil, crossing the sea; making of a covenant on mount Sinai and commentary of Hud: 96 to 99.
When Umer bin Abdawud, a Firawn of his times, at the time of the battle of Khandaq, challenged the Holy Prophet to send some one from the party of his "God" as an answer to his might, the Holy Prophet sent Ali as the sign of Allah to overcome the arrogant infidel. See commentary of al Baqarah: 214 and 251.
Aqa Mahdi Puya says:
Ali ibn abi Talib says in Nahj al Balagha that the fear mentioned in verse 67 felt by Musa was not the fear of the serpents, nor was Musa afraid of the harm that could occur to him but he was apprehensive of the possible confusion that could mislead the people. Verses 70 and 71 indicate that miracles are real whereas sorcery is unreal and lasts a few moments only.
The sinners will abide in hell for ever. They will in vain desire cessation of consciousness to escape the unending and unbearable torment, but there will be no release from the conscious "living through" of the torture. Escape from existence will not be possible, and living will be worse than loss of life.
The life in paradise will be a continuous conscious existence amid bliss and grace provided by the Lord of the worlds. Allah forgives the sinners again and again if they repent, believe and make amends and do good deeds. In contrast to this condition of earning divine forgiveness which generates good, peace and harmony among the people, there is the Christian theory of unconditional redemption of all sinners by prophet Isa when he paid the price of all sins committed and to be committed by all the human beings. Instead of putting an end to evil and sin this theory gives license to people to spread corruption in the world as and when they deem necessary to fulfill their selfish desires.
إِذْ رَأَىٰ نَارًا فَقَالَ لِأَهْلِهِ امْكُثُوا إِنِّي آنَسْتُ نَارًا لَّعَلِّي آتِيكُم مِّنْهَا بِقَبَسٍ أَوْ أَجِدُ عَلَى النَّارِ هُدًى
[Shakir 20:10] When he saw fire, he said to his family: Stop, for surely I see a fire, haply I may bring to you therefrom a live coal or find a guidance at the fire.
[Pickthal 20:10] When he saw a fire and said unto his folk: Lo! Wait! I see a fire afar off. Peradventure I may bring you a brand therefrom or may find guidance at the fire.
[Yusufali 20:10] Behold, he saw a fire: So he said to his family, "Tarry ye; I perceive a fire; perhaps I can bring you some burning brand therefrom, or find some guidance at the fire."
[Pooya/Ali Commentary 20:10] (see commentary for verse 9)
فَلَمَّا أَتَاهَا نُودِيَ يَا مُوسَىٰ
[Shakir 20:11] So when he came to it, a voice was uttered: O Musa:
[Pickthal 20:11] And when he reached it, he was called by name: O Moses!
[Yusufali 20:11] But when he came to the fire, a voice was heard: "O Moses!
[Pooya/Ali Commentary 20:11] (see commentary for verse 9)
إِنِّي أَنَا رَبُّكَ فَاخْلَعْ نَعْلَيْكَ ۖ إِنَّكَ بِالْوَادِ الْمُقَدَّسِ طُوًى
[Shakir 20:12] Surely I am your Lord, therefore put off your shoes; surely you are in the sacred valley, Tuwa,
[Pickthal 20:12] Lo! I, even I, am thy Lord, So take off thy shoes, for lo! thou art in the holy valley of Tuwa.
[Yusufali 20:12] "Verily I am thy Lord! therefore (in My presence) put off thy shoes: thou art in the sacred valley Tuwa.
[Pooya/Ali Commentary 20:12] (see commentary for verse 9)
وَأَنَا اخْتَرْتُكَ فَاسْتَمِعْ لِمَا يُوحَىٰ
[Shakir 20:13] And I have chosen you, so listen to what is revealed:
[Pickthal 20:13] And I have chosen thee, so hearken unto that which is inspired.
[Yusufali 20:13] "I have chosen thee: listen, then, to the inspiration (sent to thee).
[Pooya/Ali Commentary 20:13] (see commentary for verse 9)
سُبْحَانَ الَّذِي أَسْرَىٰ بِعَبْدِهِ لَيْلًا مِّنَ الْمَسْجِدِ الْحَرَامِ إِلَى الْمَسْجِدِ الْأَقْصَى الَّذِي بَارَكْنَا حَوْلَهُ لِنُرِيَهُ مِنْ آيَاتِنَا ۚ إِنَّهُ هُوَ السَّمِيعُ الْبَصِيرُ
[Shakir 17:1] Glory be to Him Who made His servant to go on a night from the Sacred Mosque to the remote mosque of which We have blessed the precincts, so that We may show to him some of Our signs; surely He is the Hearing, the Seeing.
[Pickthal 17:1] Glorified be He Who carried His servant by night from the Inviolable Place of Worship to the Far distant place of worship the neighbourhood whereof We have blessed, that We might show him of Our tokens! Lo! He, only He, is the Hearer, the Seer.
[Yusufali 17:1] Glory to (Allah) Who did take His servant for a Journey by night from the Sacred Mosque to the farthest Mosque, whose precincts We did bless,- in order that We might show him some of Our Signs: for He is the One Who heareth and seeth (all things).
[Pooya/Ali Commentary 17:1]
This verse is about the physical ascension (mi-raj) of the Holy Prophet to the highest station in the heaven.
The mi-raj; is usually dated to the 27th night of the month of Rajab in the year before hijrat. While the Holy Prophet finished his night prayers in the house of his cousin, Ummi Hani, the sister of Ali ibn Abu Talib, the angel Jibra-il came to him with the invitation of the Lord of the worlds to have a journey to the highest heaven. Jibrail first took him to the Ka-bah (the Masjid al Haram) and from there he was taken to the farthest masjid in the heavens. Although aqsa means "the farthest" but most of the translators and commentators confuse this word with the name of Masjid al Aqsa in Jerusalem. Farthest is an adjective used to refer to the masjid in the most distant heaven. The distance between the Masjid al Haram and the Masjid al Aqsa in Jerusalem is not more than a few hundred miles which cannot be described as farthest. Moreover, the journey to Jerusalem was meaningless when the divine purpose was to show the Holy Prophet the wonders of the glory of the kingdom of Allah. If Allah had selected an earthly place to do this He could have chosen the Masjid al Hama.
According to the Ahl ul Bayt the mi-raj was a physical ascension, not a vision or dream in sleep or slumber, because even ordinary men see such things in their dreams. It was no doubt a spiritual realisation but attained by an actual journey. To bring the position of the Holy Prophet to the level of ordinary mortals, A-isha and Mu-awiyah had reported that the mi-raj; was only a vision. In view of what history and traditions say about the credibility of these two reporters, a large number of Sunni authorities have rejected their point of view and have accepted the fact that it was a physical ascension. Please refer to Aqa Puya's essay "Genuineness of the Holy Quran" to know about what is written about A-isha in Sahih Bukhari, and as for Mu-awiyah there are no two opinions about his hostility towards the Holy Prophet and his Ahl ul Bayt, and for his deceit, cunning and falsehood refer to At Tahrim: 4 and Muhammad: 22. Those who doubt the great miracle of the physical ascension of the Holy Prophet wrought by Allah should also doubt as to how Allah could create the universe out of nothing, or how He could make virgin Maryam give birth to Prophet Isa, or how could Isa preach the message of Allah from his cradle as a just born infant, or how could Allah split the sea to save Musa; and how could the several other miracles mentioned in the Quran take place if the doubters insist upon empirical justifications. The physical journey of the Holy Prophet to the arsh in the highest heaven known as mi-raj; is an unheard of wonder of the world since its beginnings and shall remain so to its end as the greatest miracle of the Almighty Lord of the worlds.
Among the celestial lights, where he received from Allah order for the five daily prayers, he saw his own name together with that of Ali inscribed in the kalimah.
"There is no god save Allah, Muhammad is His Prophet and Ali is His wali."
In the heaven Allah showed him Ali and said:
"O my Prophet Muhammad, I have given you Ali to be your vicegerent and successor. Peace be on you from your Lord, and His grace and His bounties."
Then all the secrets of creation and what happened in the world since its creation and what will take place were disclosed to the Holy Prophet. The Holy Prophet said:
"Peace from the Lord be on all the righteous servants of Allah, and peace be on all of you (O angels), and His grace and His bounties."
When the Holy Prophet returned to Makka from his journey, before he related his experience, Ali began to give every detail of his journey, which proves that in every single step the Holy Prophet had taken during his journey Ali was with him; and this is the reason on account of which the Holy Prophet said:
"I and Ali are of one and the same light."
In the bygone days ignorance might have prevented people to believe in the physical ascension of the Holy Prophet as the most beloved friend of Allah-habiballah, and his having attained the highest and the subtlest realisation of Allah's being, and seeing Ali face to face in the highest heaven, but there is no ground for the people of this age to deny it in the midst of advancement of science and technology, the step by step awareness of the laws, made by Allah, governing the operation of the universe, with the help of which man is exploring the so far unknown frontiers in the space.
Also refer to the commentary of An Najm: 8 and 9 and books of history for the event of mi-raj.
Aqa Mahdi Puya says:
The terms ascension and descension are used to explain the order of creation and the movement of cognitive self through the various spheres of finite beings to the absolute and from there coming down again through the various spheres of abstract and spiritual beings, of more comprehensive nature, to the lowest finite world. This journey is intellectual as well as visual.
The intellectual journey is experienced by all seekers of truth with the help of spiritual faculties, not
bound by the physical senses. The visual journey begins from the highest point of the intellectual achievement, using it as a base, and proceeds upwards through the various spheres of the spiritual beings to higher and still higher levels till it reaches the absolute, and again comes down to its base. There was no prophet who did not have this visual experience of ascension and descension, and, as said in al Baqarah: 253, each had it in keeping with his potential, during sleep or wakefulness or in a state in between them, once in a lifetime or often times as the Holy Prophet had done. being the superior-most of them all. Not only the Holy Prophet but also his divinely commissioned successors (the Imams of the Ahl ul Bayt) who, in soul and body, were from him and 11e from them, and all of them were of one and the same divine light and origin, had the visual experience of ascension to the absolute many a time,
The Quran in verse 33 of Ar-Rahman says that man can cross the bounds of the heavens and the earth if he possesses the authority and has the power (knowledge of the laws enforced by Allah) to do so. Therefore the theories based on ignorance from the laws made by Allah should not be given any importance when they are put forward to deny not only the physical ascension of the Holy Prophet but also all the miracles wrought by the prophets of Allah and His chosen representatives .
Besides Ali ibn abi Talib and the Imams of the Ahl ul Bayt, a great number of reliable companions and scholars such as Ibn Abbas, Ibn Masud, Jabir bin Abdullah Ansari, Hudhayfah and Ummi Hani have confirmed the disappearance of the Holy Prophet from his bed in the house of Ummi Hani. So far as the physical and the dimensional aspect of the journey is concerned, it was undoubtedly physical. There is no logical, reasonable and scientific argument to prove its impossibility. As the end of the ascension was the full realisation of the aosolute, while passing the boundaries of physical realm, under the influence of divine light, his whole physical aspect was totally spiritualised and transcended the properties of substance and corporeality. It was a total transcendence of the Holy Prophet into a spiritual entity. Descension means his reappearance in his physical form. Only those who know and believe that he was a light, the first created being, and the last and final messenger of Allah can understand his ascension to the farthest stage where Allah's cognition is achieved in the highest realm of creation, referred to in this verse as the masjid al aqsa, the environment of which is blessed by His signs shown to the Holy Prophet.
Many a traditionists and commentators has dealt with his ascension at length in detail. A few points discussed by the great scholar Tabrasi in his commentary, Majma-ul Bayan, are stated below.
The physical ascension in the state of wakefulness has to be accepted. There is no doubt in it.
Some of the details given by the traditionists and commentators about what the Holy Prophet did and said during his ascension journey are not reasonable and in agreement with the articles of the faith. There is no room for any proper interpretation except that he visited the heavens, met all the prophets, saw paradise and hell, and fully comprehended the operation of the absolute omnipotent authority of Allah, but all that which is narrated about his talking to Allah seeing Him and sitting with Him on the arsh should be totally rejected because it is out-and-out anthropomorphism which is far from the glory and absoluteness of Allah.
Neither was his chest opened nor washed, because he was free from all evil (dirt), and if there was any spiritual dirt, washing with water would have not served the purpose. All this nonsense was evidently borrowed from anthropomorphist theories of the pagan and Christian creeds by the thoughtless narrators who thought that they should also attribute to their prophet all that which the others had done to their religious leaders.
ذُو مِرَّةٍ فَاسْتَوَىٰ
[Shakir 53:6] The Lord of Strength; so he attained completion,
[Pickthal 53:6] One vigorous; and he grew clear to view
[Yusufali 53:6] Endued with Wisdom: for he appeared (in stately form);
[Pooya/Ali Commentary 53:6]
Refer to the commentary of Bani Israil: 1 for mi-raj (ascension). The Holy Prophet held in view the entire universe from the highest position, where he found Jibrail. Then the Holy Prophet drew near to Allah "till a distance of two bows or still nearer." The nearness described by "still nearer" cannot be imagined by human mind. It is the nearest nearness possible between the finite and the infinite. Arabic idiom qaba qawsayn indicate extreme nearness. "The drawn bows, with their chords touching," make a circle of union, yet the Holy Prophet is not to be considered as totally absorbed into divinity. The nearness stands for the highest position of the Holy Prophet in the order of creation-the nearest to Allah. It was a custom among the Arabs that when two individuals joined their bows it implied that both of them were united or bound by an agreement to shoot their arrows simultaneously in one direction.
Fatadalla implies that the Holy Prophet brought himself low in utmost humility before the manifest glory of the Lord of the worlds to express his gratitude for the unique divine grace bestowed on him.
For all the details of ascension (mi-raj) see commentary of Bani Israil: 1.
The nature of communion with Allah at their nearest point is incommunicable and incomprehensible to any one who is not from the Holy Prophet.
Aqa Mahdi Puya says:
Verses I to 8 assert the infallibility of the Holy Prophet in his movement between the creator and the creation, similar to the movement of the star in its orbit. He neither deviates nor does or say anything other than what is revealed to him. The degree of his realisation and knowledge of all that which has been created is as perfect as the creator, save the finest span between the finite and the infinite.
The first degree of realisation he reached is the scene of istiwa in the highest part of the horizon which is the highest stage of the angelic force, at which appear the two arcs-the arc of creation and the arc of godhead-to meet each other. Here the Holy Prophet and Jibrail heard a voice (saying):
Imam Jafar bin Muhammad as Sadiq said:
Hawa, in the sense of inclination, implies that the stars in their movement are inclined to either go up or down. As their movement is regular, it becomes a guidance for mankind. The Quran draws man's attention to the conduct of the Holy Prophet which is nothing but carrying out the commands of Allah in letter and spirit-a guidance to mankind to find the right path in the darkness of worldly wanderings and temptations.
The assertion made in verses 2 to 4 concerning his life in this world is not restricted to any particular event, aspect or period but applies to his entire life from the day he came in this world to the day he departed. Ali ibn abi Talib in the Nahj al Balagha describes the infallibility and the unique excellences of the Holy Prophet in the highest form of style and substance ever thought or said by any one till today
وَهُوَ بِالْأُفُقِ الْأَعْلَىٰ
[Shakir 53:7] And he is in the highest part of the horizon.
[Pickthal 53:7] When he was on the uppermost horizon.
[Yusufali 53:7] While he was in the highest part of the horizon:
[Pooya/Ali Commentary 53:7] (see commentary for verse 6)
ثُمَّ دَنَا فَتَدَلَّىٰ
[Shakir 53:8] Then he drew near, then he bowed
[Pickthal 53:8] Then he drew nigh and came down
[Yusufali 53:8] Then he approached and came closer,
[Pooya/Ali Commentary 53:8] (see commentary for verse 6)
فَكَانَ قَابَ قَوْسَيْنِ أَوْ أَدْنَىٰ
[Shakir 53:9] So he was the measure of two bows or closer still.
[Pickthal 53:9] Till he was (distant) two bows' length or even nearer,
[Yusufali 53:9] And was at a distance of but two bow-lengths or (even) nearer;
[Pooya/Ali Commentary 53:9] (see commentary for verse 6)
فَأَوْحَىٰ إِلَىٰ عَبْدِهِ مَا أَوْحَىٰ
[Shakir 53:10] And He revealed to His servant what He revealed.
[Pickthal 53:10] And He revealed unto His slave that which He revealed.
[Yusufali 53:10] So did (Allah) convey the inspiration to His Servant- (conveyed) what He (meant) to convey.
[Pooya/Ali Commentary 53:10] (see commentary for verse 6)
مَا كَذَبَ الْفُؤَادُ مَا رَأَىٰ
[Shakir 53:11] The heart was not untrue in (making him see) what he saw.
[Pickthal 53:11] The heart lied not (in seeing) what it saw.
[Yusufali 53:11] The (Prophet's) (mind and) heart in no way falsified that which he saw.
[Pooya/Ali Commentary 53:11] Eyes can see matter. Allah is the creator of matter. He Himself is not matter. No finite being can ever see the infinite. The Holy Prophet saw the manifestation of His glory and power in the heaven. The quality of glory the Holy Prophet saw there was different from any that is visible on the earth, so when he narrated what he saw to the dwellers of the earth, those among them who did not have the elementary knowledge of the spiritual existence disputed with him concerning what he saw during his ascension
أَفَتُمَارُونَهُ عَلَىٰ مَا يَرَىٰ
[Shakir 53:12] What! do you then dispute with him as to what he saw?
[Pickthal 53:12] Will ye then dispute with him concerning what he seeth?
[Yusufali 53:12] Will ye then dispute with him concerning what he saw?
[Pooya/Ali Commentary 53:12] (see commentary for verse 11)
وَلَقَدْ رَآهُ نَزْلَةً أُخْرَىٰ
[Shakir 53:13] And certainly he saw him in another descent,
[Pickthal 53:13] And verily he saw him yet another time
[Yusufali 53:13] For indeed he saw him at a second descent,
The Holy Prophet saw Jibrail at sidratil muntaha beyond which neither any angel nor any other created being could pass. Then Jibrail told him: "I shall not take another step from here." The Holy Prophet went ahead and that which happened there is mentioned in verses 8, 9 and 10.
عِندَ سِدْرَةِ الْمُنتَهَىٰ
[Shakir 53:14] At the farthest lote-tree;
[Pickthal 53:14] By the lote-tree of the utmost boundary,
[Yusufali 53:14] Near the Lote-tree beyond which none may pass:
[Pooya/Ali Commentary 53:14] (see commentary for verse 13) 
No comments:
Post a Comment