Third Radiance: The wondrousness of the Qur'an in giving the same lesson particularly to each class of humanity in every age.
• Third Radiance: It is as though the All-Wise Qur’an is every century turned directly towards all the classes of humanity, and addresses each particularly. Indeed, since the Qur’an summons all mankind with all its classes and instructs them in belief, the highest and most subtle science, and in knowledge of Allah, the broadest and most luminous branch of learning, and in the laws of Islam, which are the most important and various of the sciences, it is essential that it should instruct every class and group appropriately. What it teaches, however, is the same; it does not differ. In which case, there have to be different levels in the same lesson, and according to its degree, every class takes its share from one of the veils of the Qur’an. We have given many examples of this, and they may be referred to. Here we shall only indicate one or two minor points, and the share of understanding of one or two classes. For example:
He begets not, nor is He begotten * And there is none like unto Him.1
The share of understanding of this of the ordinary people, which forms the most numerous class: “Almighty Allah is above having mother and father, relatives or wife.” While the share of a middle class: “It is to deny the divinity of Jesus (Peace be upon him), and the angels, and anything which has been born.” For although denying something impossible is apparently purposeless, according to the rules of rhetoric, a necessary statement is intended, which gives it purpose. Thus, the purpose of denying son and begetter, which are particular to corporality, is to deny the divinity of those who have offspring and parents and equals; and it is to show that they are not worthy of being worshipped. It is because of this that Sura al-Ikhlas is beneficial for everyone all the time. The share of a more advanced class: “Almighty Allah is above all relations which suggest giving birth and being born. He is exempt from having any partners, helpers, or fellows. His relations with all beings are those of Creator. He creates through His pre-eternal will with the command of “Be!,” and it is. He is far beyond having any relation which is contrary to perfection, or is compelling, necessitating, or involuntary.” And the share of understanding of a higher class still: “Almighty Allah is pre-eternal and post-eternal, He is the First and the Last. Neither in His essence, nor in His attributes, nor in His actions, has He in any way any equal, peer, like, or match, or anything similar, resembling, or analogous to Him. Only, in His acts, there may be comparisons expressing similarity:
And Allah’s is the highest similitude.”2
You can draw analogies with the above for other classes, which all receive different shares, like those who have attained knowledge of Allah, the lovers of Allah, and the truly sincere.
A Second Example:
Muhammad is not the father of any of your men.3
The share of understanding from this of the first class: “Zayd, the servant of Allah’s Noble Messenger (Peace and blessings be upon him), whom he also addressed as ‘my son,’ divorced his stately wife because he did not find himself equal to her. On Allah’s command, the Messenger (PBUH) took her. The verse says: ‘If the Prophet calls you son, it is in respect of his Messengership. In regard to his person, he is not your father, so that the women he takes should be unsuitable for him.’”
The second class’s share is this: “A great ruler looks on his subjects with paternal compassion. If he is a spiritual monarch ruling both outwardly and inwardly, then since his compassion goes a hundred times beyond that of a father, his subjects look on him as a father and on themselves as his real sons. A father’s view cannot be transformed into that of a husband, and a daughter’s view cannot be easily transformed into the view of a wife, so since the Prophet’s taking the believers’ daughters would seem inappropriate, the Qur’an says: ‘The Prophet (PBUH) acts kindly towards you with the eye of Divine compassion, and treats you in a fatherly manner. In the name of his Messengership, you are like his children. But with regard to his human person, he is not your father so that his taking a wife from you should be unfitting.’”
The third group would understand it like this: “You should not claim a connection with the Prophet (PBUH), and relying on his perfections and trusting in his fatherly compassion, commit errors and faults.” Yes, many people are lazy because they lean on their elders and guides. They even sometimes say: “Our prayers have been performed.” (Like some ‘Alawis)
The Fourth Point. Another group would understand a sign from the Unseen from this verse, as follows: The Prophet’s male children would not remain at the degree of ‘men’ [rijal]; in consequence of some wise purpose, his descendants would not continue as men. Since through the use of the term ‘rijal’ it indicates that he is the father of women, his line would continue through women. And, Praise be to Allah, Fatima’s blessed descendants, like Hasan and Husayn, the radiant moons of two luminous lines, continued the physical and spiritual line of the Sun of Prophethood.
O Allah, grant blessings to him and his Family.
(The First Light here reaches a conclusion with Three Rays.)
1. Qur’an, 112:3-4.
2. Qur’an, 16:60.
3. Qur’an, 33:40.
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