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Verse 157 of Sura al-A'raf and Ghadir

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Verse 157 of Sura al-A'raf and Ghadir
Verse 157 of Sura al-A'raf and Ghadir
Ayah Specifications
Surah NameSura al-A'raf
Ayah Number157
Juz'9
Ayah Content
Place of RevelationMecca
TopicThe spread of the divine wilāya (guardianship) light among the Infallibles (a)
Ayah Recitation

Audio Translation

Verse 157 of Sura al-A'raf is a verse referred to in the al-Ghadir Sermon, upon which the divine wilāya (guardianship) in Ghadir was spread like a light among the Infallibles (a).

The historical context of the reference to Verse 157 of Sura al-A'raf in the al-Ghadir Sermon is depicted as follows: In the middle of the al-Ghadir Sermon, when the Prophet (s) strongly emphasized the issue of Imamate and introduced the enemies of Imamate, he stressed belief in the divine light as an instruction that relates to the foundation of Ghadir's caliphate.

The inclusion of Verse 157 of Sura al-A'raf in this part of the al-Ghadir Sermon has led to various theological analyses, including: that the light of wilāya (guardianship), after being transferred from God to the Prophet (s), is then transferred to Amir al-Mu'minin (a) and the Imams after him, up to Imam al-Mahdi (a); that the light in this verse refers to the light of the wilāya of the Infallibles (a) which shines in the hearts of their lovers; that the first creation of God was the Ahl al-Bayt (a), who were luminous specters before God, and from their light, other creatures were created; and that the light of wilāya acts like a lamp, illuminating the path and guiding servants.

A Verse Related to Divine Commands Regarding Wilāya in Ghadir

Verse 157 of al-A'raf is among the verses mentioned in the text of the al-Ghadir Sermon. The context for the use of this verse is depicted as follows: Ghadir was not only a belief but also a command, a command encompassing various aspects, including a collection of faith, obedience, and covenant on one side, and praise and gratitude for this blessing on the other. These specific decrees given to the people at Ghadir defined their duties at that particular juncture as a prelude to the future.

The verses supporting the Ghadiri commands are directly present in the words of the Prophet (s). Ten verses are seen in Ghadir, incorporated and guaranteed in the Prophet's speech in this manner.[1] One of these verses is Verse 157 of al-A'raf:

The Verse in the Text of the Sermon

Verse 157 of al-A'raf is reported in the text of the al-Ghadir Sermon as follows: O people, believe in God and His Messenger and the light that has been sent down with him. O people, the light from God, the Almighty and Glorious, has been placed in me, then in 'Ali b. Abi Talib, and then in his progeny until al-Qa'im al-Mahdi.[notes 1][2]

Historical Context

The historical context of the reference to Verse 157 of al-A'raf in the al-Ghadir Sermon is depicted as follows: In the middle of the al-Ghadir Sermon, when the Prophet (s) strongly emphasized the issue of Imamate and introduced the enemies of Imamate, he stressed belief in the divine light as an instruction that relates to the foundation of Ghadir's caliphate. It is possible that Verse 8 of Sura al-Taghabun was also considered by the Prophet (s) in this section and thus incorporated into his speech.[3]

Quranic Context of the Verse

Some researchers have written about the Quranic context of Verse 157 of Sura al-A'raf as follows: This verse describes the followers of the Prophet (s) who find his name in the Torah and the Gospel; it also states that the Prophet's commands enjoin good and forbid evil, and he determines what is lawful and unlawful.

Then, as a conclusion, it states: "Those who believe in him, honour him, and help him, and follow the light that has been sent down with him, they are the felicitous." The phrase "the light that has been sent down with him" is precisely what was used in the second part of the Prophet's statement in the sermon.[4]

Creedal Analysis of the Verse

Creedal analyses have been presented regarding the mention of verse 157 of Sūrat al-Aʿrāf in this part of the al-Ghadir Sermon; including:

First Creedal Analysis: A Three-Stage Interpretation of Light

The interpretation that the Prophet (s) provided regarding this verse is a series of divine secrets that clarifies the great status of the Fourteen Infallibles (a): The verse states: "So believe in Allah and His Messenger and the Light which We have sent down," and the Prophet (s) interpreted it in three stages: In the first stage, the Prophet (s) explains with the expression انْزِل مَعَهُ that this light was sent down with him.

In the second stage, he expresses this companionship with complete literary subtlety and uses the word مسلوک, the example of which is prayer beads where the thread is _maslūk_ (threaded through them); meaning it has passed through them and, by this passage, made them unified and interwoven. Thus, the light is placed and entered into our being in this way, and our entire being is luminous because this light is _maslūk_. In another version, the word مَسْبُوک is used, which emphasizes the same meaning; that is, the light has been cast into our being, and our being is entirely light.

In the third stage, he announces to everyone that this light is not exclusive to me, but after me, ʿAlī b. Abī Ṭālib (a) and the Imams after him, up to Imam al-Mahdī (a), are all luminous, and the light has been cast into their beings, making them entirely light.[5]

Second Creedal Analysis: What is Light?

Acknowledging that knowledge of such a luminous status requires a luminous heart, and we consider ourselves far weaker and smaller than to possess the capacity to comprehend such a station, yet the words of the Infallibles (a) are sufficient in introducing this luminosity and articulate many of its facets.

In a very subtle depiction of this divine light in the beings of the Infallibles (a) and its effects, Imam al-Baqir (a) recites verse eight of Sūrat al-Taghābun and states: "By Allah, the intent of light in the verse is the light of the Imams of the Household of Muḥammad (a) until the Day of Judgment. By Allah, they are the divine light that has been sent down. By Allah, they are the light of Allah in the heavens and the earth. By Allah, the light of the Imam in the hearts of believers is more luminous than the shining sun during the day. By Allah, the Imams illuminate the hearts of believers, and Allah prevents their light from whomever He wills, and their heart becomes dark. By Allah, no servant loves us and accepts our _walāya_ until Allah purifies his heart; and He does not purify the heart of a Muslim servant until he submits to us and is at peace and harmony with us…".[6]

What is mentioned in this statement by Imam al-Bāqir (a) has been presented in the al-Ghadir Sermon as a conclusion: The Prophet (s), after mentioning verse 157 of Sūrat al-Aʿrāf and before interpreting it, stated: So let every person act according to what he finds in his heart of love or hatred for ʿAlī[notes 2].[7]

Third Creedal Analysis: The Quality of the Blending of Light in the Beings of the Infallibles (a)

The quality of the blending of luminosity in the beings of the Ahl al-Bayt (a) is described in their sayings as follows:

  • Imam al-Sadiq (a) depicts the beginning of the creation of the world from a light that is the origin of all lights, and he states: "Allah (at the beginning of creation) created the Nūr al-Anwār, from which all lights became luminous, and He made His light flow into it, from which lights became luminous, and this is the very light from which Muḥammad and ʿAlī were created."[8] This is the beginning of a light that is intended to be placed in the beings of the Infallibles (a).
  • The Prophet (s) describes the continuation of this path as follows: "The first creation that Allah created is my light, which He created from His light and derived from His glorious majesty."[9]
  • Then the Prophet (s) further completes our belief with another statement, saying: "When Allah willed to create us, He uttered a word from which He created a light. Then He uttered another word from which He created a spirit. Then He blended the light with the spirit and created me, and ʿAlī, and Fāṭima, and Ḥasan, and Ḥusayn."[10]
  • Imam al-Bāqir (a) states: "The first creation that Allah created were Muḥammad and his guiding and guided _ʿitra_, who were luminous _ashbāḥ_ before Allah." They asked: "What are _ashbāḥ_?" He replied: "Shadows of light! Luminous bodies without spirits, who were affirmed by a single spirit, and that was the Rūḥ al-Qudus."[11]

Fourth Doctrinal Analysis: The Connection of Luminous Creation with Prophethood and Imamate

Regarding the connection of the luminous creation of the Ahl al-Bayt (a) with the topics of prophethood and imamate, it is narrated in traditions as follows:

  • Imam al-Sadiq (a) stated the doctrinal history of this connection as follows: Muḥammad and ʿAlī (a) were luminous beings before God, Glorified be His Majesty, two thousand years prior to the creation of other creatures. When the angels were created, they saw that light, which had a source and from which luminous rays branched out. They asked: 'Our God and our Master, what is this light?' God, Almighty and Glorious, said: 'This is a light whose root is prophethood and whose branch is imamate. Prophethood is for Muḥammad, My servant and My Prophet, and imamate is for ʿAlī, My proof and My walī, for if it were not for them, I would not have created the creatures.'[12]
  • The Prophet (s) says: ʿAlī and I were a light before God fourteen thousand years prior to the creation of Adam. When God created Adam, He divided that light into two parts: one part was me, and the other part was ʿAlī.[13]
  • Imam Zayn al-'Abidin (a) stated the unity of the thread of prophethood and imamate, mentioning all the Infallibles as follows: God created Muḥammad, ʿAlī, and the eleven Imams after him as spirits from the light of His grandeur, who worshipped Him in the radiance of His light before the creation of creatures.[14]
  • This luminosity has a particular complexity that necessitates deeper contemplation; just as one side of this light is Muḥammad and ʿAlī (peace be upon them), the other side is Ḥaḍrat Fāṭima (a). It is appropriate to carefully consider the words of Imam al-Sadiq (a) in this regard, when he was asked: 'Why was Ḥaḍrat Fāṭima (a) named 'Zahrāʾ'?' He replied: 'Because God created her from the light of His grandeur. When her light shone, the heavens and the earth were illuminated by her light, dazzling the eyes of the angels. They prostrated and said: 'Our God and our Master, what is this light?' God revealed to them in response: 'This is a light from My light, which I have placed in the heavens, and I have created her from My grandeur. I will bring her forth from the loins of a prophet from My prophets, whom I have favored over all My prophets. From this light, I will bring forth Imams who will rise to uphold My command and guide people to My truth. I will make them My successors on earth after the completion of My revelation.[15]

Fifth Doctrinal Analysis: The Effects of the Luminosity of the Ahl al-Bayt (a)

The effects of this light are formulated in the words of the Infallibles as follows:

  • Ḥaḍrat Fāṭima (a) describes the sea of knowledge as branching from this luminous creation and says: 'God created my light, and I was engaged in glorifying God. Then He entrusted my light to a tree among the trees of Paradise, and light emanated from that tree. [On the night of Miʿrāj,] when my father entered Paradise, God inspired him to pick and eat the fruit of that tree. My father ate that fruit, and thus God transferred me to my father's loins. Then He transferred me to Khadīja, and she gave birth to me. From that light, I have knowledge of what has happened, what will happen, and what should not happen.'[16]
  • Imam al-Baqir (a), regarding Verse 35 of Sūrat al-Nūr Allāh is the Light of the heavens and the earth...[notes 3] says: The niche in which there is a lamp (a lamp-niche in which there is a lamp) refers to the knowledge in the breast of the Prophet (s). The lamp that is in a glass (a lamp that is in a glass) refers to that same knowledge in the breast of ʿAlī b. Abī Ṭālib (a).[17]
  • Amīr al-Muʾminīn (a) says in describing the night of Miʿrāj: On that night, light enveloped the eyes of the Prophet (s), and he saw the grandeur of his Lord with his heart, not with his eyes.[18]
  • Imam al-Baqir (a) explains this point more clearly as follows: God has placed His knowledge with the successor of the Prophet (s), where He says: Allāh is the Light of the heavens and the earth...[notes 4], meaning: 'I am the Guide of the heavens and the earth.' The similitude of His Light is as a niche[notes 5], meaning: 'The similitude of the knowledge I have bestowed upon him, by which they are guided, is like a niche in which there is a lamp;' Therefore, the niche is the heart of Muḥammad (s), and the lamp is the light in which knowledge resides....[19] The comparison of this luminosity to a lamp, a niche, and glass is all to convey its effects in guidance.

Effects of Luminosity in Guiding Servants Directly

After the path of this light, placed in the existence of the Infallibles, has become clear, one can address its luminous effects in directly guiding servants: On the night of Miʿrāj, God said to the Prophet (s): 'O Muḥammad, inform ʿAlī that he is the banner of guidance, the Imam of My awliyāʾ, and the light of those who obey Me.'[20]

In a saying, the Prophet (s) connects the light of Paradise, which is the final abode of the guided, to this light and states: "When Allah, the Exalted, created Paradise, He created it from the light of His Throne. Then He took from that light and gave one-third of it to me, one-third to Fāṭima, and the other one-third to ʿAlī and his Ahl al-Bayt. Whoever receives that light will be guided to the guardianship of the Household of Muḥammad (a), and whoever does not receive that light will deviate from the guardianship of the Household of Muḥammad."[21]

The effects of that guiding light have a remarkable impact on the Shīʿa and reach the point where The believer sees with the light of Allah[notes 6]. Amīr al-Muʾminīn (a) in response to the question of how a believer sees with the light of Allah, said: "Because we were created from the light of Allah, and our Shīʿa were created from our light. Thus, they are the chosen righteous and marked pure ones, whose light illuminates others in the dark night like the moon on the fourteenth night."[22]

Footnotes

  1. ↑ Ghadir dar Qur'an, vol. two, pp. 199–200.
  2. ↑ Biḥār al-Anwār, vol. twenty-three, p. 308.
  3. ↑ Ghadir dar Qur'an, vol. two, pp. 200–201.
  4. ↑ Ghadir dar Qur'an, vol. two, p. 199.
  5. ↑ Ghadīr dar Qurʾān, vol. two, pp. 199–200.
  6. ↑ Biḥār al-Anwār, vol. twenty-three, p. 308.
  7. ↑ Ghadīr dar Qurʾān, vol. two, pp. 200–201.
  8. ↑ Biḥār al-Anwār, vol. fifteen, p. 24.
  9. ↑ Biḥār al-Anwār, vol. fifteen, p. 24.
  10. ↑ Biḥār al-Anwār, vol. fifteen, p. 10; Biḥār al-Anwār, vol. twenty-five, p. 23; Biḥār al-Anwār, vol. twenty-six, p. 291; Biḥār al-Anwār, vol. fifty-three, p. 46.
  11. ↑ Biḥār al-Anwār, vol. fifteen, p. 25.
  12. ↑ Biḥār al-Anwār, vol. 15, pp. 11–12; Biḥār al-Anwār, vol. 38, pp. 80–81.
  13. ↑ Biḥār al-Anwār, vol. 35, p. 24, ḥ. 18.
  14. ↑ Biḥār al-Anwār, vol. 15, p. 23.
  15. ↑ Biḥār al-Anwār, vol. 43, p. 12.
  16. ↑ Biḥār al-Anwār, vol. 43, p. 8, ḥ. 11.
  17. ↑ Biḥār al-Anwār, vol. 23, p. 311.
  18. ↑ Biḥār al-Anwār, vol. 3, p. 320; Biḥār al-Anwār, vol. 17, p. 289; Biḥār al-Anwār, vol. 18, p. 339, ḥ. 42.
  19. ↑ Biḥār al-Anwār, vol. 4, p. 19, ḥ. 7.
  20. ↑ Biḥār al-Anwār, vol. 18, p. 339.
  21. ↑ Biḥār al-Anwār, vol. eight, p. one hundred eighty-eight; Biḥār al-Anwār, vol. forty-three, p. forty-four.
  22. ↑ Biḥār al-Anwār, vol. twenty-five, p. twenty-one.
  1. ↑ مَعاشِرَ النّاسِ، آمِنُوا بِاللَّه وَ رَسُولِهِ وَ النُّورِ الَّذى انْزِلَ مَعَهُ …. مَعاشِرَ النّاسِ، النُّورُ مِنَ اللَّه عَزَّ وَ جَلَّ مَسْلُوكٌ فِىَّ، ثُمَّ فى عَلِىِّ بْنِ ابى طالِبٍ، ثُمَّ فِى النَّسْلِ مِنْهُ الَى الْقائِمِ الْمَهْدِىِّ
  2. ↑ فَلْيَعْمَلْ كُلُّ امْرِئٍ عَلى ما يَجِدُ لِعَلِىٍّ فى قَلْبِهِ مِنَ الْحُبِّ وَ الْبُغْضِ
  3. ↑ اللَّه نُورُ السَّماواتِ وَ الْأَرْضِ
  4. ↑ اللَّه نُورُ السَّماواتِ وَ الْأَرْضِ
  5. ↑ مَثَلُ نُورِهِ کَمِشْکاةٍ
  6. ↑ الْمُؤْمِنُ يَنْظُرُ بِنُورِ اللَّه


References

  • Asrār Ghadīr; Muḥammad Bāqir Anṣārī, Tehran: Nashr-e Tak, 1384 SH.
  • Biḥār al-Anwār al-Jāmiʿa li-Durar Akhbār al-Aʾimma al-Aṭhār; Muḥammad Bāqir b. Muḥammad Taqī Majlisī, Beirut: Dār Iḥyāʾ al-Turāth al-ʿArabī, 1403 AH.
  • Ghadīr dar Qurʾān, Qurʾān dar Ghadīr; Muḥammad Bāqir Anṣārī, Qom: Intishārāt Dalīl-e Mā, 1387 SH.
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