Sitemap > Tafsir


< >

وَكَذَلِكَ نُرِيۤ إِبْرَاهِيمَ مَلَكُوتَ ٱلسَّمَٰوَٰتِ وَٱلأَرْضِ وَلِيَكُونَ مِنَ ٱلْمُوقِنِينَ
فَلَمَّا جَنَّ عَلَيْهِ ٱلْلَّيْلُ رَأَى كَوْكَباً قَالَ هَـٰذَا رَبِّي فَلَمَّآ أَفَلَ قَالَ لاۤ أُحِبُّ ٱلآفِلِينَ
فَلَمَّآ رَأَى ٱلْقَمَرَ بَازِغاً قَالَ هَـٰذَا رَبِّي فَلَمَّآ أَفَلَ قَالَ لَئِن لَّمْ يَهْدِنِي رَبِّي لأَكُونَنَّ مِنَ ٱلْقَوْمِ ٱلضَّالِّينَ
فَلَماَّ رَأَى ٱلشَّمْسَ بَازِغَةً قَالَ هَـٰذَا رَبِّي هَـٰذَآ أَكْبَرُ فَلَمَّآ أَفَلَتْ قَالَ يٰقَوْمِ إِنِّي بَرِيۤءٌ مِّمَّا تُشْرِكُونَ
إِنِّي وَجَّهْتُ وَجْهِيَ لِلَّذِي فَطَرَ ٱلسَّمَٰوَٰتِ وَٱلأَرْضَ حَنِيفاً وَمَآ أَنَاْ مِنَ ٱلْمُشْرِكِينَ
-Al-An‘âm ( الأنعام )

Kashf Al-Asrar Tafsir

756:75-79 So also We were showing Abraham the dominion of the heavens and the earth, that he might be one of those with certainty. When the night darkened over him, he saw a star. He said, “This is my Lord.” When it set he said, “I love not those that set.”... Then when he saw the sun rising, he said, “This is my Lord, this is greater.” When it set he said, “O my people, I am quit of what you associate.” Surely I have turned my face toward Him who originated the heavens and the earth, unswerving, and I am not of the associaters.
First He showed him the dominion of heaven and earth so that he would derive evidence of the existence of the Artisan by way of inference. He looked at the stars and said, “This is my Lord,” that is, “evidence of my Lord, for my Lord has no beginning or end, but this has set.” He said, “I love not those that set.” At last the beauty of the Haqiqah showed its face to him. By means of inference and proofs he went back to witnessing and face-to-face vision. He turned away from everything and said, “Surely they are an enemy to me, save the Lord of the Worlds” [26:77]. He said to Gabriel, “As for turning toward you, no.” First he was like a knower, then he became like a recognizer.
Wāsi?ī said, “The world's creatures are going to Him, but the recognizers are coming from Him.”
He also said, “If someone says, 'I recognized God through the evidence,' ask him how he recognized the evidence.'”
True, at the beginning there is no escape from evidence, as was the beginning of Abraham's path. All that evidence came into Abraham's path-the star, the moon, the sun. When he reached each piece of evidence, he would cling to it and say, “This is my Lord.” When he passed beyond the degrees of the evidence, he saw the beauty of tawḥīd with the eye of face-to-face vision. He said, “O my people, I am quit of what you associate,” that is, I am quit of inference from the creatures to the Creator, for there is no evidence for Him save Himself.
This is the same as that great one of the religion said: “I recognized God through God, and I recognized that which is beneath God through God's light.” This is alluded to in His words, “And the earth will shine with the light of its Lord” [39:69].
Here a chevalier of the Tariqah made an exalted point and clarified the traveling of the travelers and the pull that takes those who are snatched away. He said, “When the caress of And God took Abraham as a bosom friend [4:125] reached Abraham from the court of Unity in the attribute of clemency and mercy, the command came, 'O Abraham, there is no stipulation that you stand still in the road of bosom friendship. Go higher than the way station of I submit to the Lord of the Worlds [2:131]. Make the journey that is called the journey of solitariness. 'Travel with the precedence of the solitary!'”
Abraham was a fast-going seeker, looking for the reminder of the Beginningless. He put the sandals of intention on the feet of his aspiration and went forth on the journey of I am going to my Lord [37:99]. The treasuries of exaltedness were opened up from the hiding place of the Unseen, and many pearls of the Unseen and wonders of the treasuries were strewn in the road of I am going.
Abraham was still a traveler and became attached to I am going. He had not yet reached the center point of togetherness. He looked back and saw plunder, so he busied himself with the plunder. The beauty of tawḥīd unveiled itself to him: “Why did you look back?” Finally he asked forgiveness with I love not those that set.
He still saw those pearls of the Unseen and he stood back: “This is my Lord, this is my Lord,” for those pearls of the Unseen were so heart-deceiving and preoccupying.
It was said to him, “O Abraham, you should not have halted like this. Why did you go forth on the road of I am going to my Lord and then look back at the plunder and treasures? Why did you not turn the eye of aspiration away from that? Why did you not put to use the Sunnah of the eyesight did not swerve, nor did it trespass [53:17]?”
This is the Sunnah of that paragon of the world and the characteristic of that master of Adam's children. On the night of nearness and familiarity, the greatest signs [53:28] disclosed themselves in his road, and he remained in this courtesy: The eyesight did not swerve, nor did it trespass.
“O Abraham! When someone is searching for the reminder of the Beginningless and the mystery of the Beneficent, what use has he for plunder and treasures?”
When a serpent bites a man's liver,
they give him the antidote, not candy.
Abraham pulled the hand of disengagement from the sleeve of solitariness and turned away from the secondary causes: Surely I have turned my face toward Him who originated the heavens and the earth, unswerving, and I am not of the associaters. In other words: “I aim solely for God, I have made myself pure of ties to anything but God, I have preserved my covenant in God for God, I have purged my finding through God. I belong to God in God, or rather, I am effaced in God, and God is God.”