In
the Name of Allah, the Entirely Merciful, the Especially Merciful
In
this entry I would like to begin a new series involving a deep introspection
and study of the inner meaning of the Book of Allah, the Holy Qur’an.
Many
deluded individuals and those effected by the excessively literalist
thought claim that the Holy Qur’an must only be understood upon its apparent
meaning. They further allege that the Holy Qur’an contains no inner meanings,
and label those who hold the contrary view as Batiniyya (esotericists).
For example, Jawed Ahmad Ghamidi, a contemporary modernist, writes:
“It
is evident from the foregoing discussion that what makes the Qur’an a document
having one definite meaning and which resolves all differences of interpretation
and thus verifies Imam Farahi’s words الْقُرْآنُ
لَا يَحْتَمِلُ إِلَّا تَاْوِيْلاً وَاحِداً (There is no possibility of more than one
interpretation in the Qur’an) about it is the coherence it possesses.” (Principles
of Understanding Islam; p.56)
*Note:
Hamid Uddin Farahi (1860-1930) was a modernist scholar. His ideas were
inherited by Jawed Ghamidi via Amin Ahsan Islahi (1904-1997).
However,
this idea that there is no possibility for multiple interpretations of the Holy
Qur’an is false in light of the proceeding statement of the Prophet Muhammad
(Sallallahu ‘alayhi wasallam):
أُنْزِلَ
الْقُرْآنُ عَلَى سَبْعَةِ أَحْرُفٍ ، لِكُلِّ آيَةٍ مِنْهَا ظَهْرٌ وَبَطْنٌ
“The
Qur’an was revealed in seven dialectic modes. Every Ayah (verse) of it has an
apparent and a hidden (meaning).”
In
fact, the Holy Qur’an itself issues an important disclaimer that it contains
two kinds of verses, the Muhkamaat which are foundational and
unambiguous verses that are the “mother of the Book”, and the Mutashabihaat,
or verses that are allegorical, whose true meaning is known only by Allah and
those who are firmly grounded in knowledge (Sura 3:7).
Even
a cursory reading of the Holy Qur’an will make it quite evident to the reader
that it is a Book filled with parables, literary expressions, metaphors, and
religious symbolism.
One
example I would like to focus on for this entry is the repeated mention of the
sun, moon, and stars throughout the Holy Qur’an.
The
vision of the Prophet Joseph (peace be upon him) where he saw eleven stars, the
sun and moon making obeisance to him (Sura 12:4) is a key to understanding the
reality of this subject. The sun and moon were Joseph’s parents, the sun symbolizing
his father Prophet Jacob (peace be upon him), and the eleven stars symbolizing
his eleven brothers (Sura 12:100).
Based
on this we are given a strong indication that sun, moon and stars, as used in
the Holy Qur’an, connote Prophets and saintly people.
Keep
in mind that this is not a denial of the apparent meaning of sun, moon and
stars, and no doubt, these words have also been used in their apparent sense.
But the beauty and salient feature of the Holy Qur’an is that its words have
both an apparent and inner meaning, and both should be studied and accepted
whole-heartedly.
In
many Ahadith, the Prophet (Sallallahu ‘alayhi wasallam) has elucidated on the
inner meaning of sun, moon and stars;
أَوَّلُ
زُمْرَةٍ تَدْخُلُ الْجَنَّةَ عَلَى صُورَةِ الْقَمَرِ لَيْلَةَ الْبَدْرِ
وَالَّذِينَ عَلَى إِثْرِهِمْ كَأَشَدِّ كَوْكَبٍ إِضَاءَةً قُلُوبُهُمْ عَلَى
قَلْبِ رَجُلٍ وَاحِدٍ
“The
first batch (of people) who will enter Paradise will be like the full moon, and
those upon the trace of their steps will be like the brightest star, their
hearts will be like the heart of a single man…” (Sahih al-Bukhari)
Regarding
the illustrious Sahaba (companions of the Prophet may Allah be pleased
with them) there is the Hadith:
أَصْحَابِي
كَالنُّجُومِ بِأَيِّهِمُ اقْتَدَيْتُمُ اهْتَدَيْتُمْ
“My
Companions are like the Stars, whoever of them you follow you will be guided.”
In
describing the ‘Ulamaa (scholars) of his Ummah, the Prophet (Sallallahu ‘alayhi
wasallam) said:
هُمْ
عُلَمَاءُ أُمَّتِي الْكَوَاكِبُ زِينَةُ السَّمَاءِ ، وَالْعُلَمَاءُ زِينَةُ
أُمَّتِي
“The
Ulema of my Ummah are the Stars which adorn the sky, and the Ulema are the
adornment of my Ummah.” (Tarikh Jarjan; no. 215)
This
Hadith in particular correlates to and helps to explain the inner meaning of
the verse of the Holy Qur’an:
إِنَّا زَيَّنَّا السَّمَاءَ الدُّنْيَا بِزِينَةٍ
الْكَوَاكِبِ
Indeed,
We have adorned the Heaven of the world with an adornment of Stars (Sura 37:6)
These
and many other Ahadith demonstrate for us that saintly and pious people like
the Prophets, the Sahaba, and the Ulema, have been described as the shining
objects in Heaven that glitter with light, i.e., sun, moon and stars.
The
53rd Sura of the Holy Qur’an is called Al-Najm, or the Star, because
it begins with Allah drawing out attention to the Star when it descends:
وَالنَّجْمِ
إِذَا هَوَىٰ
مَا ضَلَّ صَاحِبُكُمْ وَمَا غَوَىٰ
مَا ضَلَّ صَاحِبُكُمْ وَمَا غَوَىٰ
By the Star when it descends. Your Companion (Prophet Muhammad) has not
strayed, nor has he erred. (Sura 53:1-2)
Since the subject matter of the Sura is the Mi’raj (ascension) of
the Prophet (Sallallahu ‘alayhi wasallam), for this reason Islamic exegetes
have understood the descending star as referring to the Prophet as he descended
back into this world at the conclusion of his experience of the Mi’raj. Imam
Sahl al-Tustari (818-896 C.E) and the eminent Sufi, Abdul Karim al-Qushayri
(986-1074) have mentioned this in their respective Tafsirs.
Reference: Tafsir Tustari; p. 261 and Tafsir Qushayri; v.3, p.247
Let us now re-examine some selected verses of the Holy Qur’an keeping this
inner meaning in mind:
وَالشَّمْسَ وَالْقَمَرَ وَالنُّجُومَ مُسَخَّرَاتٍ
بِأَمْرِهِ
The Sun, the Moon and the Stars, subjected by His command (Sura 7:54)
The inner meaning is that here Allah is stating that the Prophet, the
Messiah, and the saintly and learned people of this Ummah are in a state of
willing subjection to His command.
أَلَمْ تَرَ أَنَّ اللَّـهَ يَسْجُدُ لَهُ مَن فِي
السَّمَاوَاتِ وَمَن فِي الْأَرْضِ وَالشَّمْسُ وَالْقَمَرُ وَالنُّجُومُ
وَالْجِبَالُ وَالشَّجَرُ وَالدَّوَابُّ وَكَثِيرٌ مِّنَ النَّاسِ
Do you not see that to Allah prostrates whoever is in the Heavens and
whoever is on the Earth and the Sun, the Moon, the Stars, the Mountains, the
Trees, the moving creatures and many of the people (Sura 22:18)
While it is certainly true that the inanimate and unconscious objects of
the cosmos and nature are in a state of subjugation or prostration before
Allah, the inner meaning is also quite profound. Here Allah has mentioned that
those who prostrate to Him are the Angels, and those who are on the Earth, such
as the Sun (the Prophet), the Moon (the Messiah), the Stars (saintly and
learned believers), the Mountains (great nations), the Trees (tribes or clans
based on their lineages), beasts meaning perhaps beastly individuals, and many
ordinary people.
Similarly, the Stars, both Al-Nujum and Al-Kawakib have been
mentioned throughout the Holy Qur’an, but particularly in a sense of being
vanished, effaced, scattered, or dimmed (see 52:49, 77:8, 81:2, 82:2).
The profound inner meaning of the vanishing or dimming of the Stars is a
prophecy that as Judgment Day approaches the saintly and pious believers will
become scarce or of a lesser degree than those who preceded them.
Note: Interestingly, one of the meanings for the root N-J-M, from which the word Najm (star) is derived is, "to tell the future" (Arabic-English Dictionary of Qur'anic Usage, p.919). The function of a Prophet (Nabi) is to reveal matters from the unseen, including future events, such as the Signs of Judgment Day. Hence the verse وَالنَّجْمِ إِذَا هَوَىٰ "By the Star when it descends" (53:1), with the meaning "By the Prophet when he descended (from the Mi'raj)".
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