Kashani Tafsir

Qāf! By the splendorous Qur'an! Ibn ʿAṬāÌ said, “God swears an oath by the strength [quwwa] of the heart of His beloved, MuḤammad, inasmuch as he carried the discourse that left no trace in him, because of the elevation of his state.” When someone has a dear friend, in every state he seeks his approval. He always looks at him, he whispers his secrets to him, and he swears his oaths by his spirit and secret core. He speaks of him much, and he watches out for him at home and while traveling, in sleep and in wakefulness. He considers whatever he does beautiful, and he never holds back talk and “Peace!” from him. The generous Lord, the ever-merciful king, showered the realities of these meanings on His beloved, the Seal of the Prophets, so that the world's folk would know that in the Exalted Threshold, no one has the rank, level, and distinction held by that paragon. The engendered beings and existent things are all for his sake, and His love for all is love for him. Your creation and your upraising are as but one soul [31:28]. It has been said that this means, “for one soul,” and what is meant by this soul is MuṣṬafā's essence. In all states, He sought his approval, as He says, “And in the hours of the night glorify, and at the ends of the day, that perhaps thou mayest approve” [20:130]. He sought his approval in the kiblah: “Now We shall turn thee to- ward a kiblah that thou shalt approve” [2:144]. He sought his approval in intercession for the com- munity: “Thy Lord shall bestow upon thee so that thou shalt approve” [93:5]. He swore by his life: 'By thy life' [15:72]. He swore by the strength of his heart: “Qāf! By the splendorous Qur'an!” He swore by the limpidness of his love: “Sād! By the Qur'an possessing the remembrance!” [38:1]. He swore by the place of his feet: “Nay, I swear by this land!” [90:1]. He swore by his face and hair: “By the bright morning! And by the night when still!” [93:1-2]. He never veiled him from His gaze: Surely thou art in Our eyes [52:48]. Who sees thee when thou standest [26:218]. In sleep and wakefulness He kept him protected: And God will protect thee from the people [5:67].

Qāf! By the splendorous Qur'an! Ibn ʿAṬāÌ said, “God swears an oath by the strength [quwwa] of the heart of His beloved, MuḤammad, inasmuch as he carried the discourse that left no trace in him, because of the elevation of his state.” When someone has a dear friend, in every state he seeks his approval. He always looks at him, he whispers his secrets to him, and he swears his oaths by his spirit and secret core. He speaks of him much, and he watches out for him at home and while traveling, in sleep and in wakefulness. He considers whatever he does beautiful, and he never holds back talk and “Peace!” from him. The generous Lord, the ever-merciful king, showered the realities of these meanings on His beloved, the Seal of the Prophets, so that the world's folk would know that in the Exalted Threshold, no one has the rank, level, and distinction held by that paragon. The engendered beings and existent things are all for his sake, and His love for all is love for him. Your creation and your upraising are as but one soul [31:28]. It has been said that this means, “for one soul,” and what is meant by this soul is MuṣṬafā's essence. In all states, He sought his approval, as He says, “And in the hours of the night glorify, and at the ends of the day, that perhaps thou mayest approve” [20:130]. He sought his approval in the kiblah: “Now We shall turn thee to- ward a kiblah that thou shalt approve” [2:144]. He sought his approval in intercession for the com- munity: “Thy Lord shall bestow upon thee so that thou shalt approve” [93:5]. He swore by his life: 'By thy life' [15:72]. He swore by the strength of his heart: “Qāf! By the splendorous Qur'an!” He swore by the limpidness of his love: “Sād! By the Qur'an possessing the remembrance!” [38:1]. He swore by the place of his feet: “Nay, I swear by this land!” [90:1]. He swore by his face and hair: “By the bright morning! And by the night when still!” [93:1-2]. He never veiled him from His gaze: Surely thou art in Our eyes [52:48]. Who sees thee when thou standest [26:218]. In sleep and wakefulness He kept him protected: And God will protect thee from the people [5:67].

When the two receivers receive, sitting on the right and on the left. It is reported that the two angels entrusted with the servant sit like the servant. The one on the right writes his beautiful deeds, and the one on the left writes his ugly deeds. When the servant sleeps, one stands above his pillow, while the other watches over him from his feet. When the servant walks, one goes before him and ones goes behind, both of them protecting him from blights. It has also been said that the angel of beautiful deeds is changed every day and night, another angel being sent. The wisdom in this is that tomorrow he will have many witnesses for his acts of obedience and beautiful deeds. But the angel of ugly deeds is not changed, so only that angel will know his defects. The equivalent of this in the Qur'an is found in the verse, “O My servants who have been immoderate against yourselves” [39:53]. In saying “who have been immoderate” God sums ev- erything up, keeping the lid on and without going into detail. He says: O Gabriel, you deliver the revelation, for they have been immoderate, but know not in detail what they have done. O MuḤammad, you recite the revelation, for they have been immoderate, but know not what they have done. Generous Lord, merciful King! He did not want Gabriel to know the sins of the ser-vants and the Messenger to recite their acts of disobedience. How could He then allow Satan to drive the servant away from His threshold?

When the two receivers receive, sitting on the right and on the left. It is reported that the two angels entrusted with the servant sit like the servant. The one on the right writes his beautiful deeds, and the one on the left writes his ugly deeds. When the servant sleeps, one stands above his pillow, while the other watches over him from his feet. When the servant walks, one goes before him and ones goes behind, both of them protecting him from blights. It has also been said that the angel of beautiful deeds is changed every day and night, another angel being sent. The wisdom in this is that tomorrow he will have many witnesses for his acts of obedience and beautiful deeds. But the angel of ugly deeds is not changed, so only that angel will know his defects. The equivalent of this in the Qur'an is found in the verse, “O My servants who have been immoderate against yourselves” [39:53]. In saying “who have been immoderate” God sums ev- erything up, keeping the lid on and without going into detail. He says: O Gabriel, you deliver the revelation, for they have been immoderate, but know not in detail what they have done. O MuḤammad, you recite the revelation, for they have been immoderate, but know not what they have done. Generous Lord, merciful King! He did not want Gabriel to know the sins of the ser-vants and the Messenger to recite their acts of disobedience. How could He then allow Satan to drive the servant away from His threshold?

Not a word he utters, but by him is an observer ready. The angel on the right is the angel of bounty, the angel on the left the angel of justice. Just as bounty rules over justice, so also the right-hand angel rules over the left-hand angel. O angel on the right! You be the commander. Write down ten beautiful deeds for every beautiful deed he performs. O angel on the left! You be the follower. Write down nothing except what the angel on the right tells you to write. When the servant commits an act of disobedience, the angel on the right says, “Wait seven days before you write it down. Perhaps he will offer an excuse and repent.” What is all this? It is the result of one decree that God issued in the Beginningless: “My mercy precedes My wrath.” Listen to something even more wonderful: When the servant is disobedient, the command comes, “Pull down the curtain of his faith so that his faith may conceal and overpower his offense and sin.” So many offenses and acts of disobedience come together that they say, “O God, there is much offense, and the curtain of faith does not conceal it.” He says, “If the curtain of his faith does not conceal it, then pull down the curtain of My gen- erosity so that it will be concealed.”

Not a word he utters, but by him is an observer ready. The angel on the right is the angel of bounty, the angel on the left the angel of justice. Just as bounty rules over justice, so also the right-hand angel rules over the left-hand angel. O angel on the right! You be the commander. Write down ten beautiful deeds for every beautiful deed he performs. O angel on the left! You be the follower. Write down nothing except what the angel on the right tells you to write. When the servant commits an act of disobedience, the angel on the right says, “Wait seven days before you write it down. Perhaps he will offer an excuse and repent.” What is all this? It is the result of one decree that God issued in the Beginningless: “My mercy precedes My wrath.” Listen to something even more wonderful: When the servant is disobedient, the command comes, “Pull down the curtain of his faith so that his faith may conceal and overpower his offense and sin.” So many offenses and acts of disobedience come together that they say, “O God, there is much offense, and the curtain of faith does not conceal it.” He says, “If the curtain of his faith does not conceal it, then pull down the curtain of My gen- erosity so that it will be concealed.”

And the agony of death comes with the rightful due. Know, O chevalier, that from the era of Adam until the annihilation of the world, no one is released from death. You also will not escape. “Death is a cup, and everyone will drink it.” How will the passing days that were not loyal to Adam be loyal to you? How will the lifespan that ended for Noah keep you in subsistence? How will the moment of death that attacked Abra- ham let you get away? How will the death that ambushed Solomon be lenient toward you? How will the entrusted angel who demanded MuḤammad's spirit treat you kindly? If you bring to hand the lifespan of Noah, the wealth of Korah, the kingdom of Solomon, and the wisdom of Luqmān, they will be useless at the door of death and will show you no favor. A little less than 7000 years have passed since the Adamites began this journey. They come from the loins to the wombs, and they go from the wombs to the face of the earth, and from the face of the earth to its stomach. The whole world is a graveyard. Beneath it is all remorse, above it all remorse. Lift up your head and ask heaven: “How many dear ones do you have in your stomach?” Ask the lofty palace about its inhabitant whom it saved from the hard and soft of life. He established his kingdom and enslaved the people, then death's messenger threw him on his face. O fooled by wishes! O heedless of the moment of death! O prisoner of greed! O servant of need! How long will you grieve for summer in winter and grieve for winter in summer? You do not think about the work that will come about inescapably and you do not gather the supplies for the road that in verified truth will be walked. You arrange the work of this world and do not provide for death. You poor wretch, your death is right behind you. Remember it! Your home is the grave. Make it flourish! Today you are asleep-wait till you wake up. Today you are drunk-wait till you are sober. You gather the chaff of this world and keep back from what deserves to be done.

And the agony of death comes with the rightful due. Know, O chevalier, that from the era of Adam until the annihilation of the world, no one is released from death. You also will not escape. “Death is a cup, and everyone will drink it.” How will the passing days that were not loyal to Adam be loyal to you? How will the lifespan that ended for Noah keep you in subsistence? How will the moment of death that attacked Abra- ham let you get away? How will the death that ambushed Solomon be lenient toward you? How will the entrusted angel who demanded MuḤammad's spirit treat you kindly? If you bring to hand the lifespan of Noah, the wealth of Korah, the kingdom of Solomon, and the wisdom of Luqmān, they will be useless at the door of death and will show you no favor. A little less than 7000 years have passed since the Adamites began this journey. They come from the loins to the wombs, and they go from the wombs to the face of the earth, and from the face of the earth to its stomach. The whole world is a graveyard. Beneath it is all remorse, above it all remorse. Lift up your head and ask heaven: “How many dear ones do you have in your stomach?” Ask the lofty palace about its inhabitant whom it saved from the hard and soft of life. He established his kingdom and enslaved the people, then death's messenger threw him on his face. O fooled by wishes! O heedless of the moment of death! O prisoner of greed! O servant of need! How long will you grieve for summer in winter and grieve for winter in summer? You do not think about the work that will come about inescapably and you do not gather the supplies for the road that in verified truth will be walked. You arrange the work of this world and do not provide for death. You poor wretch, your death is right behind you. Remember it! Your home is the grave. Make it flourish! Today you are asleep-wait till you wake up. Today you are drunk-wait till you are sober. You gather the chaff of this world and keep back from what deserves to be done.

Surely in that is a reminder for him who has a heart. If you rub your face in the dust a hundred times and traverse the world on your forehead, so long as your obedience is not the bosom friend of the true center point called the “heart,” all will be inscribed with nothingness. A report has come, “The meditation of an hour is better than the wor- ship of jinn and men.” When the servant comes to the Threshold and begins secret whispering while the heart is still captive to this world's preoccupations, abandonment will be inscribed on that obedience and it will be thrown back in his face. It has been said, “When someone's heart is not present in his prayer, his prayer is not accepted.” When a heart is delivered from the shackles of servanthood to others, that heart is one for the Real. It does not have the color of eye-service toward the people, nor the dust of seeking reputation. Nonetheless, it is in the ship of peril, for the Master of the Shariah has made this allusion: “The sincerely truthful are in great peril.” The purer someone becomes, the closer he is to the Real. The closer he is to the Real, the more he trembles. The proximate angels of the Presence, the attendants of the Threshold of the Self-Sufficient, and the pure ones of the Empire are always in fear, for He says, “And they are ap- prehensive in fear of Him [21:28]. The only ones of His servants who are frightened of God are the knowers [35:28].” MuṣṬafā said, “I hope that the most truthful of you toward God's prophet will be the most fearful of you toward God.” The near ones are bewildered for they know the Sultan's harshness. The vizier is always quivering in his watchfulness toward the sultan, but the stableman has no fear, for the vizier's breast is the storehouse of the sultan's secrets, and breaking the seal of the storehouse is full of peril. Ḥudhayfa Yamān was the possessor of the Messenger's secret. He said, “One day I saw Satan weeping. I said, 'O accursed one! What is this wailing and weeping of yours?' “He said, 'It is because of two things. One is that the Threshold has opened me up to cursing, and the other is that He has shut me off from the hearts of the faithful.

Surely in that is a reminder for him who has a heart. If you rub your face in the dust a hundred times and traverse the world on your forehead, so long as your obedience is not the bosom friend of the true center point called the “heart,” all will be inscribed with nothingness. A report has come, “The meditation of an hour is better than the wor- ship of jinn and men.” When the servant comes to the Threshold and begins secret whispering while the heart is still captive to this world's preoccupations, abandonment will be inscribed on that obedience and it will be thrown back in his face. It has been said, “When someone's heart is not present in his prayer, his prayer is not accepted.” When a heart is delivered from the shackles of servanthood to others, that heart is one for the Real. It does not have the color of eye-service toward the people, nor the dust of seeking reputation. Nonetheless, it is in the ship of peril, for the Master of the Shariah has made this allusion: “The sincerely truthful are in great peril.” The purer someone becomes, the closer he is to the Real. The closer he is to the Real, the more he trembles. The proximate angels of the Presence, the attendants of the Threshold of the Self-Sufficient, and the pure ones of the Empire are always in fear, for He says, “And they are ap- prehensive in fear of Him [21:28]. The only ones of His servants who are frightened of God are the knowers [35:28].” MuṣṬafā said, “I hope that the most truthful of you toward God's prophet will be the most fearful of you toward God.” The near ones are bewildered for they know the Sultan's harshness. The vizier is always quivering in his watchfulness toward the sultan, but the stableman has no fear, for the vizier's breast is the storehouse of the sultan's secrets, and breaking the seal of the storehouse is full of peril. Ḥudhayfa Yamān was the possessor of the Messenger's secret. He said, “One day I saw Satan weeping. I said, 'O accursed one! What is this wailing and weeping of yours?' “He said, 'It is because of two things. One is that the Threshold has opened me up to cursing, and the other is that He has shut me off from the hearts of the faithful.