This treatise undertakes the interpretation of certain Quranic verses recounting the dialogue between Almighty God and Prophet Moses (peace be upon him), as well as the episode of the Samiris sedition and the deviation of the Children of Israel. This exegesis, through a profound mystical perspective, elucidates spiritual ranks, existential degrees, and the challenges faced by the prophets in guiding their communities. The central focus lies on examining the relationship between steadfastness in seeking Divine nearness, Divine trials, and the role of seditions in the path of guidance. The present discourse, structured systematically and employing an elevated Persian style, endeavours to present deep Quranic concepts in a clear and compelling manner suitable for expert and academic audiences.
This section examines verses depicting the conversation of Prophet Moses (peace be upon him) with the Almighty at the Divine appointment and his request to witness the essence of the Truth. These verses reveal the existential degrees and challenges of attaining Divine proximity.
The Holy Quran narrates in several verses of Surah Al-Arf the dialogue between Prophet Moses (peace be upon him) and God, in which Moses (peace be upon him) seeks to behold the essence of the Divine Reality, but is met with the declaration Ln tarn (You shall never see Me). This statement not only indicates the existential limitations of Moses (peace be upon him) before the infinite Divine Essence but also reveals that witnessing the Reality of Truth necessitates perseverance in the state of annihilation of the self and transcending all created veils.
You shall never see Me.
(Surah Al-Arf, Verse 143)
This verse functions as a mirror reflecting the human existential constraints in the presence of the Divine infinity. Although Moses (peace be upon him) occupies an elevated rank, within his phenomenal capacity he cannot perceive the innermost essence of the Divine Reality. This limitation does not stem from intrinsic incapacity but from his existential degree, which remains enveloped by created veils. Nevertheless, this declaration simultaneously opens a gateway towards the possibility of attainment for the Perfect Saints who stand in the state of absolute self-annihilation and servitude.
Although Prophet Moses (peace be upon him) holds an exalted station of Divine proximity, the Quran demonstrates that he occupies a lower rank compared to the Perfect Saints who abide in the state of intrinsic annihilation. This distinction does not pertain to the essence of prophethood and infallibility but rather to the degrees of access to the Divine existential realm. The infallible saints, due to their establishment in pure servitude, are capable of reaching higher degrees, whereas Moses (peace be upon him), due to phenomenal limitations, perceives the Divine manifestation at a lower rank.
This section established that steadfastness in the pursuit of Divine nearness requires transcending the created veils and establishment in the station of intrinsic annihilation. The phrase Ln tarn not only indicates the limitation of Moses existential rank but also paves the way for comprehension of the higher ranks of the Perfect Saints. These verses, like a radiant lamp, illuminate the path of truth-seekers and invite them to perseverance in the face of Divine trials.
This section, connected to the previous discussions, analyses verses recounting the sedition of the Samiri and the misguidance of the Children of Israel. These verses expose the challenges confronting prophets in guiding their communities and the impact of seditions on societal deviation.
The Quran narrates in verses 83 to 98 of Surah Th the dialogue of God with Moses (peace be upon him), where God questions Moses regarding his haste to the Divine appointment. Moses (peace be upon him) responds that his zeal stems from his love for the Lord and desire for His pleasure.
And what hastened you from your people, O Moses? He said: They are close upon my tracks, and I hastened to You, my Lord, that You might be pleased.
(Surah Th, Verses 83-84)
This dialogue reveals the burning love of Moses (peace be upon him) for the Lord, a love that diverts his attention from his people. Although his hastiness originates from sincerity and purity, it also indicates neglect of his leadership responsibilities. God responds by mentioning the trial of the Children of Israel, who, in Moses absence, fell into the sedition of the Samiri.
The Samiri, exploiting the adornments of the people and by means of deceit, fashioned a speaking calf and presented it as the god of the people. This sedition not only led the Children of Israel astray but also exposed their weak faith and inclination towards the apparent and perceptible.
Then he brought them forth a calf, a body that had a lowing sound, and they said: This is your god and the god of Moses; but he forgot.
(Surah Th, Verse 88)
This verse testifies to the Children of Israels tendency to worship tangible and material objects. The Samiri, aware of this weakness, succeeded in misleading the people with a calf that emitted an artificial sound. This sedition illustrates how ignorance and feeble faith pave the way for idolatry and deviation from monotheism.
Aaron (peace be upon him), as Moses successor, endeavoured to prevent the peoples misguidance but, due to the gentle nature of his rank, could not withstand the Samiris sedition. With mildness and wisdom, he invited the people to monotheism; however, those inclined towards material things rejected his counsel.
And indeed, Aaron had already told them before: O my people, you are only tested by this, and indeed your Lord is the Most Merciful, so follow me and obey my command.
(Surah Th, Verse 90)
This verse portrays Aarons wisdom and gentleness in dealing with the people. Yet, the people, being attracted to the visible and tangible, did not heed his words and persisted in calf worship until Moses return.
Upon returning from the Divine appointment and learning of his peoples deviation, Moses (peace be upon him) approached Aaron with anger and sorrow, reproaching him for his laxity against the sedition. Aaron, with composure and gentleness, explained that he refrained from decisive action fearing discord among the people.
He said: O son of my mother, do not seize me by my beard or by my head! Indeed, I feared that you would say, You caused division among the Children of Israel, and did not observe my word.
(Surah Th, Verse 94)
This exchange reflects the difference in rank between Moses, who embodies majesty and firmness, and Aaron, who embodies gentleness and beauty. Moses, as the leader, confronted the Samiri with authority and judged him for inciting sedition.
He said: What is your case, O Samiri? He said: I perceived what they did not perceive, so I took a handful of the footprint of the Messenger and cast it, and thus my soul suggested to me.
(Surah Th, Verses 95-96)
In his defence, the Samiri referred to the deception of the self and the influence of Satan. Moses (peace be upon him), with just judgement, condemned him to isolation and destroyed the calf.
This section elucidated the sedition of the Samiri as a Divine test that unveiled the weak faith of the Children of Israel
