of Nekounam, may his sacred spirit be sanctified (Session 151)
The exegesis of verse 4 of Surah Al-Baqarah opens a gateway towards a profound understanding of the essence of Divine Revelation. This treatise, relying on the content of the lecture, investigates the celestial nature of revelation, critiques verbal and earthly approaches, and elucidates its ontological, philosophical, and mystical dimensions. The aim is to present a systematic and academic analysis that introduces revelation as a divine and actual truth, articulated with refined and sublime language. The Quranic verses are presented with complete vocalization and precise translation, and all details of the original content are cohesively and scientifically elaborated with supplementary explanations.
Revelation, like a celestial gem, is a hidden and divine reality that has been confined within verbal discussions and inadequate analogies in earthly language. This limitation is akin to describing a flower in a school setting by its colour and words alone, whereas a gardener conveys its true essence by showing the flower itself.
Some texts reduce revelation to literal meanings such as "kataba" (writing), "baatha" (sending forth), or "ilhm" (inspiration). These approaches, relying on improper or metaphorical usages, stray from the true essence of revelation.
"And those who believe in Allah and His messengers and do not discriminate between any of them We will give them their rewards; and Allah is Forgiving and Merciful." (An-Nisa: 152)
This verse introduces faith in revelation as a divine reality beyond mere verbal explanations.
Lexicons such as Al-Ayn by Khalil interpret revelation by meanings like "kataba" (writing) or "baatha" (sending forth), and confirm these by references to poetry, for example, that of Al-Ajjj. However, these evidences, due to potential metaphorical or incorrect usage, lack scientific and jurisprudential validity.
Using poetry such as the saying of Al-Ajjj: "For a news was revealed and inspired in a form from our Lord inspired", cannot elucidate the truth of revelation, since such usage may be metaphorical or incorrect.
Revelation is exclusive to the prophets and signifies Divine speech, whereas inspiration pertains to the friends of God. Assigning revelation to entities like the honeybee signifies creative inspiration, distinct from prophetic revelation.
"And your Lord inspired to the bee, 'Take for yourself among the mountains, houses'." (An-Nahl: 68)
This verse presents the inspiration to the honeybee as creative inspiration, distinct from prophetic revelation.
In all Quranic verses, revelation appears as instructions, commands, or laws, guiding the prophets to perform specific actions.
"And We inspired to Noah, 'Construct the ark'." (Al-Muminun: 27)
This verse demonstrates revelation as a practical directive to build the ark.
Revelation, like a current flowing from the world of intellects to the realm of corporeality, has a descending movement acquiring distinct meanings and languages in each realm. This movement distinguishes revelation as a divine act.
"A revelation from the Lord of the worlds." (Al-Waqiah: 80)
This verse introduces revelation as a divine descent from the higher realms to the lower.
Revelation varies according to the capacity of the prophets hearts. Quranic revelation differs from that of the Zabur, Suhuf, or Injil, with each prophet receiving revelation proportionate to their spiritual vessel.
"And We gave Moses the Book and followed him up with a succession of messengers." (Al-Baqarah: 87)
This verse alludes to the differences among heavenly scriptures and the diversity of revelation.
The prophets heart, prior to receiving revelation, is purified and sealed through circumambulations in the realms of the celestial kingdom (Malakut), divine might (Jabarut), and the imaginal world (Mithal) to acquire the capacity for receiving Divine speech. This readiness distinguishes the prophets heart from ordinary hearts.
"Exalted is He who took His Servant by night from al-Masjid al-Haram to al-Masjid al-Aqsa." (Al-Isra: 1)
This verse refers to the Prophets Miraj and his existential preparation for receiving revelation.
The prophets heart ascends to the higher realms and descends to the corporeal world, becoming prepared to receive revelation. This process introduces revelation as a sublime, unparalleled speech.
The Quran, like a mountain of gold, is a book of power, wealth, growth, and wisdom. Neglecting to utilise this capacity is akin to sitting atop a mountain of gold and merely playing a drum.
"A Book which We have revealed to you that you might bring mankind out of darkness into the light." (Ibrahim: 1)
This verse presents the Quran as a guide for human growth.
Revelation, by providing practical commands, can serve as a foundation for inventions and human production. This capacity transforms the Quran into a source of progress and wealth.
The interpretation of verse 4 of Surah Al-Baqarah, focusing on the concept of revelation, reveals the depth and comprehensiveness of this celestial truth. Revelation, as Divine speech, descends from the world of intellects to the prophets heart and, in the form of practical commands, guides humanity. Criticism of verbal and earthly approaches highlights the necessity of an existential and mystical understanding of revelation. The Quran, like an endless treasure, is a source of power, wisdom, and wealth whose utilisation requires a profound and practical outlook. The Quranic verses, as guiding lights, illuminate the truth of revelation and present the prophets heart as a purified vessel prepared to receive this truth. This analysis, preserving all the details of the original lecture, paves the way for deeper research in the field of Quranic exegesis.
Supervised by Sadegh Khademi
