Tafseer

[With my chain of authorities reaching up to the foremost shaykh and the greatest pillar, Muhammad ibn Ya'qub al-Kulayni, may God be pleased with him, from Muhammad ibn Tahya, from Ahmad ibn Muhammad, from al-Husayn ibn Said, from al-Nadr ibn Suwayd, from `Asim ibn Humayd. He said, "He said, "Ali ibn al-Husayn, may peace be upon him, was asked concerning tawhid. He replied: `Verily, God Almighty and Glorious, knew that in the ultimate era there would be people of profound thinking, and so God, the Exalted, sent down, Qul huwa Allahu ahad (Say, 'He is Allah, the One. . . ') and the verses of Surat al-Hadid until His words, ". . . and He knows well that which is in the breasts." Hence someone who seeks to go beyond that will perish.' " [1]

Exposition:

Hadrat Sadr al-Muta'allihin, may his spirit be sanctified, says, " `Asim ibn Humayd was not a contemporary of Imam Sajjad and therefore the tradition is a marfu' one." [2] The repetition of the word qala (he said) is perhaps due to a fragmentation in the hadith, or perhaps it is an error of the copyists, or the subject (fa'il) was mentioned but was omitted due to a lapse of the pen. Or the fail has been omitted, the case being one where such omission is permissible. Or the first fail is the pronoun referring to al-Nadr ibn Suwayd, and this possibility is very remote.

As to al-tawhid, tawhid pertains to the form tafil, and that is either due to repetition signified by the verb, in the sense of extreme emphasis on unity and simplicity, or it is in the sense of qualification of the object (maful) on the basis of the verb, such as in takfir and tafsiq. One of the scholars has held that the form tafil is not used in the sense of qualification of the object (maful) and that it is also wrong to impart such a sense to takfir and tafsiq, because they rather mean calling someone to fisq and kufr, and that [in the sense of qualifying the object] ikfar should be used instead of takfir. Hence the Qamus, too, under the entry on k.f.r, does not mention takfir in the sense of attribution of kufr. This author says: Although I too have not seen in the Qamus that takfir means attribution of kufr, and even Jawhari, the most erudite of the lexicographers, has not mentioned this sense for takfir and, in consonance with the statement of the above-mentioned scholar, has considered ikfar to be the proper word for this sense, but the books on grammar have considered one of the meanings of the form taf'il as qualification of the object (maful) with the quality implied in the verb, and they have cited tafsiq as an example. In any case, the meaning of tawhid is attribution of unity (wahdaniyyah).

As to the word mut'ammiqun, 'amq and 'umq (with fathah or dammah on the 'ayn) means the bottom of a well and a pit. For the same reason mathematicians use the term 'umq (height) in the sense of the third dimension of bodies which begins at its top surface and ends at the bottom surface, in the same way that they use length as the first dimension and breadth as the second. Also for the same reason a person possessing a piercing vision is called muta'ammiq and a perspicacious vision is called 'amiq (deep) and a vision that does not have depth is called superficial (sathi). It is as if matters pertaining to knowledge have a depth and a bottom and the muta'ammiq person is one who goes to their depth ('umq) from where he draws out the truths, and someone with a superficial vision remains at the surface and fails to fathom the depth of any matter.

As to the expression, fa man rama-rama and yarumu are in the sense of seeking, and maram is that which is sought.

As to the expression wara'a dhalika, wara' is in the sense of `behind' (khlaf), and at times it is used in the sense of `in front of (quddam). Hence it has contrary meanings and its use in the first sense is appropriate to cases such as the present one.

Section: A Hint Concerning the Exegesis of Surat al-Tawhid:

It should be known that tasfsir (exegesis) of this blessed Sarah and that of the beginning verses of Surat al-Hadid is beyond the capacity of the likes of us, and, in fact, outside the scope of the present discourse. To be just, how could it be permissible for the likes of me to embark upon the exegesis of something which God, the Exalted, has sent down for persons of profound thinking and for the veritable 'ulama? And Hadrat Baqir al-`Ulum, may peace be upon him, (as mentioned in al-Tafsir al-burhan) after divulging some of the secrets relating to the letters of the blessed word `al-samad,' said, "Had I found anyone who could bear the knowledge that God has bestowed upon me, I would have propagated tawhid, islam, iman, din and sharayi ` through al-samad." [3]

The great philosopher Sadr al-Muta'allihin says concerning the verses of Surat al-Tawhid, "You should know that each of these six verses referred to in the hadith constitutes a great door to the knowledge of tawhid and Divinity, and comprises a well-established matter from among the principles of samadiyyat and rububiyyat (lordship). And were time to provide opportunity and assistance to a divine gnostic or sage that has d his knowledge from the niche of Muhammadan prophethood, may the best of salutations and peace be upon him and his Household, and who has derived his wisdom from the traditions of the Household of Infallibility and Purity, may peace be upon them, truly, it would befit him, and these verses, to fill a big volume, or several of them, with exegesis of each of them." [4] In any case, the likes of this authors are not champions of this field, but as it is not reasonable to abandon what is feasible for the infeasible, we shall briefly mention some hints(implications) out of what we have learned from our great teachers, from the books of the people of gnosis, and from the radiant niche of guidance of the Household of Infallibility, and all guidance comes from God.

A Hint Concerning Bismillah:

It should be known that in accordance with the view(surrounding) of the people of gnosis, the bismillah (`in Name of Allah') in every surah pertains to that surah itself and not to "I seek help" or anything of the kind, because ismullah (Name of

Allah) is the totality of the mashiyyah (Divine will) at the plane of manifestation (maqdam-e zuhuri), the station of the Most Sacred Effusion (fayd-e aqdas) at the plane of revelation (tajalli) of ahadiyyah, the station of inclusiveness of Divine Names (jam'-e ahadi ye asma') at the plane of wahidiyyah, and the entire cosmos (kawn) at the plane of inclusive unity (ahadiyyat-a jam'), which is the inclusive cosmic object (kawn-e jami) and the levels of existence in the vertical ascending and descending order and each of the objective entities (huwiyyat-e 'ayniyyah) at the horizontal plane. The meaning of `Allah' differs in accordance with each of these considerations, for it is the referent of those Names, and the meaning of bismillah varies in accordance with each surah of the Noble Qur'an with which the bismillah is associated in respect of text and which is manifestation of it in respect of meaning. Rather, the meaning of bismillah varies in accordance with every action that is begun with bismillah and it relates to that very action. One who has gnosis of the manifestations of Divine Names observes that all works and actions and all objects and accidents are manifested and realized by virtue of the sacred Greatest Name (ism-e azam) and the station of absolute will (mashiyyat-e mutlaqah). Hence while performing that action and bringing it into existence he recalls this matter in his heart and extends it to the plane of the natural realm and mulk pertaining to himself and says, "Bismillah!" That means, I eat or I drink, or I write and I do such and such a thing by the station of the absolute will of the Possessor of the station of All-encompassing beneficence (rahmaniyyat), which is the expanse of existence, and the station of All-mercifulness (rahimiyyat), which is the expanse of the station of perfection of existence, or the Possessor of the station of All-encompassing beneficence, which is the station of revelation (tajalli) through exoteric manifestation (tajalli bi zuhur) and expansion of existence (bast-e wujud), and the station of All-mercifulness, which is the station of revelation through esoteric manifestation (tajalli bi batiniyyat) and contraction of existence (qabd-e wujud).

Hence, from one viewpoint, the Godward wayfarer and the gnostic of God sees all actions and existents as manifestations of the absolute will and as annihilated in it. The aspect of unity predominates in this view and he considers bismillah in all the surahs of the Qur'an and in all actions and works to possess a single sense. And from another viewpoint which is turned towards the world of separation and differentiation he sees a different meaning in bismillah at the head of every surah and at the beginning of every action.

At this stage where we presently are, which is that of exegesis of the noble surah of Tawhid, we may take its bismillah as relating to the noble word `qul' (Say!), in which case the meaning of bismillah in the garb of singularity (tajrid) and under the predominance of tawhid will be the station of absolute will, and in the garb of multiplicity and at the station of attention to pluralities it will be its determinations (ta'ayyunat). And at the station of the togetherness of the two stations, which is the station of greatest barzakh (maqam-e barzakhiyyat-e kubra), it will mean the will at the station of unity alongside plurality and the exoteric aspect (zuhur) alongside the esoteric one (butun), and rahmaniyyat and rahimiyyat in the second sense. And as in the noble verse Qul huwa 'llahu ahad, in which ahadiyyat-e ghaybiyyah (the transcendent unity) and uluhiyyat-e asma'iyyah (Divinity at the, plane of the Names) merge together, that which is meant is the Name Allah in accordance with the third station, that is, the station of barzakhiyyat. Hence from the transcendent (ghaybi) station of ahadiyyat the address goes forth to the pious and immaculate, the ahadi and ahmadi heart of Muhammad that, "Say in accordance with this realm of the greatest barzakh through manifestation of the Name Allah, which is the station of absolute will and the possessor of the manifestation and determination of rahmaniyyat along with rahimiyyat, and expansion along with ion."

The noble word huwa refers to the station of absolute Divine ipseity (huwiyyat-e mutlaqah) as such, without its being determined by Attributes and without revelation through Names, even the Names of Essence which are considered at the plane of ahadiyyat. And this reference is not possible except by the possessor of that heart and station, and had he not been assigned to divulge this relation to Haqq he would not have ever uttered this noble word. However, it was an irresistible Divine ordainment that the Seal of Prophesy, may God bless him and his Household, should disclose this reference:

And as he did not remain in the embrace of absoluteness and possessed the station of barzakhiyyat, he said, "Allahu ahad." And Allah is the greatest all-inclusive Name and the absolute and ultimate Lord, and from the barzakhi viewpoint of multiplicity of Names manifested at the plane of wahidiyyah, it is the same as the transcendent and ghaybi revelation (tajalli) at the station of ahadiyyat. Neither the aspect of ahadiyyat is predominant over the aspect of wahidiyyat in the heart of such a wayfarer nor wahidiyyat over ahadiyyat. The occurrence of Allah before ahad-despite that the Names of Essence have precedence in respect of conception-is perhaps a reference to the station of revelation to the wayfarer's heart, for the revelations of Essence in the hearts of the awliya' are first through revelation of- attributive Names (asma' sifatiyyah) at the plane of wahidiyyah and later on through ahadi Names of Essence.

And the mention of Allah and singling it out from among the Names-despite that in accordance with the character of wayfaring and the order of revelation, the revelation first occurs, in accordance with the state of the wayfarer's heart, through the manifestations of the Name Allah, which comprises the other Names, and only then, at the conclusion(deduction)  of wayfaring in the attributive Names, does occur(materialize) the revelation through the Name Allah-that is for one of two reasons: either it indicates that revelation through any Name is revelation through the Name Allah, in accordance with the unity of manifestations and that which they manifest, especially at the plane of Divinity, or it indicates the destination of wahidi wayfaring, and unless it is realized the wayfarer does not set out on ahadi wayfaring.

Also, on the basis of this exposition, huwa (He) refers to the station which transcends all reference and lies beyond the aspirations of gnostics, and beyond all names and descriptions and above revelation and manifestation. Ahad refers to revelation through esoteric Hidden Names (asma'-e batiniyyah-ye ghaybiyyah) and Allah refers to revelation through exoteric Names, and through these three all the primary(elementary) conceptions of Lordship are obtained. The other four Names, which are included in samadiyyat, are, in accordance with some traditions [5] negative Names of tanzih (negation of similarity to creatures) which are conceived in subordination to the positive Names of Divine beauty (asma'-e thubutiyyah ye jamaliyyah) as was pointed out earlier under one of the traditions. [6]

That which has been said until this point applies in case bismillah is taken to relate to the noble word qul, and yet it may be related to each of the parts of this noble surah. In accordance with each of these possibilities the exegesis of the surah and its bismillah will be different, and as their discussion will cause prolixity we will abstain from it.

Our shaykh, the perfect gnostic Shahabadi, may my soul be his ransom, would say, "Huwa refers to six other Names and perfections which are mentioned in the blessed surah of Tawhid after this blessed word, because as the sacred Essence is the absolute huwa, which refers to sheer existence, it encompasses all the perfections of the Names (kamalat asma'iyyah); hence It is Allah. And since sheer existence with its simple reality possesses all Attributes and Names and this plurality of Names does not compromise the unity of the sacred Essence, It is ahad. And as sheer existence has no essence (mahiyyah) It is samad. And since sheerness is without deficiency, and is not derived from any other, and as repetition is impossible for it, it is neither begetter (walid) nor begotten (mawlud) and has no match (kufu)."

It should be known that in the sacred traditions there are mentioned many meanings and subtle points concerning samad whose discussion is beyond the scope of these pages and requires a separate treatise. Here we will mention only one point which is that if samad should refer to essence itself, in accordance with some considerations, the meaning of Allah in Allah us-samad will pertain to the station of wahidiyyat and the station of inclusive unity of Names (ahadiyyat-e jami' asma'). And should it refer to a relative attribute, as inferred from certain traditions, it would refer to the inclusive unity of Names at the plane of revelation through the sacred effusion and its meaning would be consonant with "Allah is the Light of the heavens."