of Nekounam, may his sanctity be honoured (Session 1296)
This composition elucidates and analyses Verse 54 of Surah Al-A'raf from a mystical and theological perspective, relying upon a lecture delivered in a colloquial style yet replete with profound reflections. The central theme of this exegesis underscores divine lordship and invites a pure and immediate knowledge through the mention of "Rabbi Allah", while simultaneously presenting a forthright critique of traditional interpretations and erroneous beliefs. This work endeavours to reconstruct the lectures content into a scholarly and coherent format, employing a refined and fluent language so as to render the Quranic concepts appealing to theological researchers while conveying their spiritual and epistemological depth. Throughout this endeavour, literary metaphors and allusions have been utilised to nurture the concepts, thereby establishing a connection between reason and heart in the comprehension of divine verses.
This section emphasises the centrality of the phrase "Rabbi Allah" as a gateway to divine knowledge. This mention, introduced in the verse by the expression "إِنَّ رَبَّكُمُ اللَّهُ", functions as a key that opens the heart towards the Lord. The commentator highlights, by omitting additions such as "كُم" or "يا", the simplicity and sincerity of this mention, considering it particularly instrumental in states of urgency and spiritual need. This perspective is an invitation towards an unmediated relationship with God, wherein the believers heart blossoms like a flower before the breeze of divine mercy.
This approach finds its roots in the mystical tradition of Islam, where dhikr (remembrance) is recognised as a bridge between man and the divine essence. In this context, the omission of "كُم" or "يا" signifies a state of urgency and intimacy, where the human seeks refuge in the Lords embrace like a child. This view aligns with the opinions of mystics such as Ibn Arabi, who consider urgency a portal to the unveiling of truth.
إِنَّ رَبَّكُمُ اللَّهُ الَّذِي خَلَقَ السَّمَاوَاتِ وَالْأَرْضَ فِي سِتَّةِ أَيَّامٍ ثُمَّ اسْتَوَىٰ عَلَى الْعَرْشِ يُغْشِي اللَّيْلَ النَّهَارَ يَطْلُبُهُ حَثِيثًا وَالشَّمْسَ وَالْقَمَرَ وَالنُّجُومَ مُسَخَّرَاتٍ بِأَمْرِهِ ۗ أَلَا لَهُ الْخَلْقُ وَالْأَمْرُ ۗ تَبَارَكَ اللَّهُ رَبُّ الْعَالَمِينَ
Your Lord is Allah, who created the heavens and the earth in six days, then established Himself upon the Throne. He covers the night with the day, pursuing it rapidly, and the sun, the moon, and the stars are subjected by His command. Indeed, to Him belongs creation and command. Blessed is Allah, the Lord of the worlds.
The commentator, with explicit language, criticises the false and superstitious beliefs that have proliferated on the margins of religious knowledge. By citing examples such as the influence of dates on jinn or complex interpretations of creation, these beliefs are labelled as "absurdities", and emphasis is placed on returning to the essence of monotheism and the mention "Rabbi Allah". This critique, like a sharp sword, tears the veils of ignorance and paves the way towards pure truth.
This view aligns with the mystical tradition that stresses avoiding vulgar beliefs and concentrating on inner knowledge. Mystics such as Rumi have also critiqued superstitions in their works, inviting humans towards divine truth. With this approach, the commentator summons the audience to reflect on the essence of lordship and to distance themselves from extraneous matters.
One of the principal themes of this exegesis is the emphasis on human limitations before the grandeur of divine creation. The commentator, referring to the phrase "الَّذِي خَلَقَ السَّمَاوَاتِ وَالْأَرْضَ", acknowledges that the nature of the "heavens" and the "earth" remains unknown to humans. He interprets the heavens as multiple skies but insists that their number and reality transcend human comprehension. The earth, although the habitat of mankind, remains obscure in its details.
This perspective corresponds with the principle of tanzih in Islamic theology, which holds that complete knowledge of Gods essence and actions surpasses human capacity. The Holy Quran emphasises this limitation in verses such as Verse 3 of Surah Ash-Shura, calling humans to humility before divine greatness. The commentator, following this approach, refrains from fruitless speculation about creations details and guides the audience towards deeper knowledge.
The commentator interprets the phrase "فِي سِتَّةِ أَيَّامٍ" as referring to stages or periods of creation rather than conventional 24-hour days. He stresses that divine creation is a gradual process and these "days" may allude to temporal epochs or cosmic stages beyond human understanding. This view portrays creation as a systematic and progressive process flowing gently through the course of time like a stream.
This interpretation aligns with contemporary commentators such as Allama Tabatabai in Al-Mizan, who regard creation as a gradual and orderly process. The commentator, avoiding literalistic readings, underscores divine wisdom in creations order and calls upon the audience to bow in reverence before this grandeur.
The commentator considers Gods establishment upon the Throne (ثُمَّ اسْتَوَىٰ عَلَى الْعَرْشِ) a concept beyond human comprehension. With meaningful irony, he critiques erroneous beliefs about the Throne and Footstool, such as using the Ayat al-Kursi for repelling thieves. He regards the Throne as a symbol of divine sovereignty, yet insists its reality, like a pearl in the depths of the ocean, is inaccessible to human intellect.
In Islamic theology, the Throne is interpreted as a symbol of Gods power and dominion. The commentator, eschewing anthropomorphism, emphasises the transcendence of God and advises the audience to focus on divine lordship rather than becoming entangled in unknown details.
The commentator, referring to the phrase "يُغْشِي اللَّيْلَ النَّهَارَ يَطْلُبُهُ حَثِيثًا", addresses the order of night and day but stresses that this description is not uniform across all regions of the world. He mentions areas where six months are night or day or where multiple suns may be visible in the sky, viewing this diversity as a sign of divine creations complexity.
This viewpoint indicates the commentators awareness of natural phenomenas diversity. In modern scientific exegeses, such Quranic verses are understood as general depictions of cosmic order rather than precise descriptions of all geographical conditions. The commentator avoids erroneous generalisations and accentuates the marvel of divine creation.
The commentator confirms the existence of the sun, moon, and stars (وَالشَّمْسَ وَالْقَمَرَ وَالنُّجُومَ) and regards them as subjugated by divine command (مُسَخَّرَاتٍ بِأَمْرِهِ). He rejects outdated theories such as the Ptolemaic planetary spheres, affirming the Quranic reality of these celestial bodies. These bodies, like lamps in the sky of creation, shine under divine authority.
This exegesis corresponds with the concept of divine unity in action, recognising all phenomena as subject to Gods will. The commentator invites the audience to return to the Quranic truth and humbly acknowledge the wondrous order before them.
The commentator, in a critical tone, regards the Ptolemaic systemwhich includes seven planets (Saturn, Jupiter, Mars, Sun, Venus, Mercury, Moon)as erroneous and incompatible with Quranic and scientific realities. He critiques the religious science of the time, which relied on these theories, likening it to a dilapidated structure that collapses before truth.
This critique aligns with modern scientific discoveries such as the Copernican heliocentric model. The commentator stresses the necessity of returning to the Quran instead of outdated theories and advises against dogmatism regarding traditional views.
